Ezra 1:1-4

TEXT AND VERSE-BY-VERSE COMMENT

I. The Captives Return Under Zerubbabel (Ezra 1:1 to Ezra 2:70)

A. Authority is given by King Cyrus, and the captives who wish to return to Israel.
1. Cyrus issues a decree.

TEXT, Ezra 1:1-4

1

Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying,

2

Thus says Cyrus king of Persia, -The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah.

3

-Whoever there is among you of all His people; may his God be with him! Let him go up to Jerusalem which is in Judah, and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem.

4

-And every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.-'

COMMENT

Ezra 1:1. Note the similarity of Ezra 1:1-2 to 2 Chronicles 36:22-23. This gives support to the idea that both of these books have the same author, i.e., Ezra. The word now is the word usually translated and, to indicates continuation of a narrative; however, several of the O.T. books (including Ruth and Joshua) begin with this same word, so it cannot be concluded with finality that this is but the continuation of a more lengthy work. It may be only the author's device to indicate at the beginning that his record presumes a set of events previous to it, and that he is consciously seeking to preserve this sense of continuity of events whose record was begun by someone else. The Hebrew notion of time is involved here; while the Greeks thought of time as moving in repetitive, indecisive circles, the Hebrews thought of it as a progression of events added together, moving in a line toward an eventual goal, or purpose, or final outcome. This may explain the frequency with which the word and or now is used throughout the O.T.

The first year of Cyrus indicates the year following his conquest of the Babylonians, therefore his first year of rulership over the total Persian kingdom including Israel. From Israel's point of view, then, it was his first year. This event, of the making of the decree that follows, is usually dated in 536 B.C.: the first full year of Cyrus-' rule over Babylon and Israel.

The word of the Lord by the mouth of Jeremiah refers to Jeremiah 25:11-12; and especially Jeremiah 29:10, predicting that the people of Judah would remain in captivity 70 years. But if the people went into bondage in 586 B.C., this adds up to only 50 years. We recall, however, that Jerusalem suffered three invasions: in 606, when Daniel and his three friends were among the captives taken; in 597, involving Ezekiel; and finally in 586 when the remainder of the city was destroyed and the bulk of the captives taken. In this we see the generosity of God: He obviously gave them full credit toward the 70 years from the time the first persons were captured: thus, 606 to 536.

The real basis for Cyrus-' proclamation is that God moved him to do it. God's power may work through persons of any rank or nationality or religion; God may be responsible for many good impulses even among pagan people throughout history.
Josephus[3] credits Isaiah's prophecy from 140 years before the temple was demolished (Isaiah 44:28) in which Cyrus is mentioned by name, with influencing the surprised and grateful Cyrus to release the Jews to return to their homeland.

[3] Josephus, Antiquities of The Jews, Book XI, chap, 1.

The decree was set forth both orally and in writing; what we read at this point in Ezra may have been the oral version which the Jewish communities heard in their own language.

Ezra 1:2. Cyrus himself gives credit to Israel's God as being supreme (of heaven) and as ordering his release of these prisoners. Two observations follow: 1) While Cyrus was not a convert to Judaism nor a worshiper of their God, yet he made such statements as a regular policy; he makes similar reference to the gods of the Babylonians,[4] for example. This quotation from Cyrus in Ezra is known to be in harmony with his character, as seen in his own writings. 2) It was also a regular policy of Cyrus to liberate prisoners taken by the nations which he conquered; this is verified by contemporary documents, including the Inscription of Cyrus, After listing nine or ten lands, Cyrus speaks of the cities (beyond) the Tigris, whose sites have been founded of oldthe gods who dwelt in them I returned to their places, and caused them to settle in their eternal shrines. All their people I assembled and returned them to their dwellings.. May all the gods, whom I have returned to their cities, pray before Marduk and Nabu for the prolonging of my days, may they speak a kind word for me.. [5] (Evidently he wanted as many friends as possible in supernatural circles, and sought to ingratiate himself to all the gods of whom he had heard, to be entirely safe!)

[4] G. E. Wright, Biblical Archaeology (Hardback edition), p. 200.

[5] G. A. Barton, Archaeology and The Bible, p. 485.

So again Cyrus-' own records, recently excavated, confirm the description of his character and actions as they are described in the Bible.

Ezra 1:3 contains the decree giving permission for the Israelites to return and rebuild their Temple at Jerusalem. The language reflects Cyrus-' polytheism, implying his belief that there is one god who presides in Jerusalem, and other gods in other lands.

Ezra 1:4 encourages all who remain (people of Judah and Israel who remained in the land of their captivity) to contribute to the returnees for two purposes: to finance their journey, and to make offerings to the Temple; thus having a share in these two projects.

WORD STUDIES

Some of the names involved have interesting meanings.

EZRA: the name comes from a verb meaning to surround or enclose: to protect, as with a wall; hence he was a help, or aid. The word, in feminine form, is used of woman as man's helper in Genesis 2:18. It also occurs in the proper name, Ebenezer (stone of help) in 1 Samuel 7:12, where Samuel raises a monument to memorialize God's having helped them against the Philistine armies.

PERSIA: one possibility as the base meaning is to separate, or spread out (the feet): hence, horseman. This is how they appeared to their contemporaries. The same word is used in Daniel 5:25 (Upharsin) and Daniel 5:26 (Peres), and is translated, divided.

CYRUS-' name possibly is the Persian word for the sun. The name contains the same consonants as the Greek word Lord (kyrios). (The Hebrew was written without vowels at this time.) Cyrus is the one foreigner referred to as a Messiah in the O.T. (Isaiah 45:1).