Ezra 5:11

And thus they returned vs answere, saying, We are the seruants of the God of heauen and earth, and build the house that was builded these many yeeres agoe, which a great King of Israel builded, and set vp. Ezra 5:11 (KJV)

The book of Ezra records the period after the Babylonian exile when King Cyrus of Persia issued a decree permitting the Jewish people to return to Jerusalem and rebuild the temple. Ezra chapter 5 introduces the opposition that the returning community faced as they began the reconstruction. The passage captures a dialogue between the Jewish leaders and Tattenai, the provincial governor, who, together with other officials, questioned the legitimacy of the Jews’ claim to rebuild the house of God and sent a letter to King Darius for clarification.

In their reply the leaders proclaim themselves “servants of the God of heaven and earth,” a declaration that underscores their devotion to the One who reigns over all creation. At the same time the people state, “We are come forth out of Judah, and out of the house of Israel, which have been taken captive,” affirming their identity as exiles returning from captivity. Both statements together convey a clear self‑portrait: a people who recognize God’s supreme authority and who acknowledge their own status as former captives now restored to their ancestral land.

The leaders also emphasize the continuity of the temple project by referring to the house that “was builded these many years ago, which a great king of Israel builded and set up.” The reference points to the original temple erected under King Solomon, highlighting the historical and religious significance of restoring that sacred structure. By linking the current work to Solomon’s temple, the speakers demonstrate that their effort is not a new construction but a faithful restoration of a divinely ordained sanctuary.

Finally, the response asserts the legitimacy of the undertaking. By identifying themselves as God’s servants, recalling their return from captivity, and invoking the memory of the former temple, the Jewish leaders present a compelling case that their rebuilding is authorized by divine purpose and by the royal decree of Cyrus, rather than an unauthorized enterprise. Their testimony therefore serves both as a defense before the Persian authorities and as an affirmation of their covenantal responsibility to re‑establish the house of God in Jerusalem.