EZRA 1

EZRA 1:1-11

EZRA

Commentary by ROBERT JAMIESON

CHAPTER 1

Ezr 1:1–6. PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE.

1. in the first year of Cyrus king of Persia—The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [HALES].

that the word of the Lord by the mouth of Jeremiah might be fulfilled—(See Je 25:12; 29:10). This reference is a parenthetic statement of the historian, and did not form part of the proclamation.

2. The Lord God of heaven hath given me all the kingdoms of the earth—Though this is in the Oriental style of hyperbole (see also Da 4:1), it was literally true that the Persian empire was the greatest ruling power in the world at that time.

he hath charged me to build him an house at Jerusalem—The phraseology of this proclamation, independently of the express testimony of JOSEPHUS, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Is 44:28; 46:1–4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by “the Lord God of heaven,” and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued “in the first year of Cyrus” [Ezr 1:1], did not take effect till the year following.

3. Who is there among you of all his people—The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.

5, 6. Then rose up the chief of the fathers, &c.—The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1 Ch 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.

Ezr 1:7–11. CYRUS RESTORES THE VESSELS.

7. Cyrus … brought forth the vessels of the house of the Lord—Though it is said (2 Ki 24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.

8. Shesh-bazzar, the prince of Judah—that is, Zerubbabel, son of Salathiel (compare Ezr 3:8; 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying “fire-worshipper,” was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.

11. All the vessels of gold and of silver were five thousand and four hundred—The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text.

them of the captivity that were brought up from Babylon unto Jerusalem—All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period.

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 288). Oak Harbor, WA: Logos Research Systems, Inc.

Wiersbe’s Expository Outlines on the Old Testament Chapters 1–5

EZRA 1–5

These chapters describe four key events in the history of the remnant of Israel that had returned to their land.

I. Returning to the Land (1–2)

A. The proclamation (1:1–4).

These verses are almost identical with 2 Chron. 36:22–23. Isaiah 44:28–45:3 contains an amazing prophecy of Cyrus before the great Persian ruler was born. In 539 B.C. Cyrus conquered Babylon and established the Persian empire. His policy with prisoners of war was opposite that of Babylon, for he encouraged the Jews to return to their land, rebuild their temple, and pray for his welfare. No doubt Cyrus extended this same privilege to other displaced nations and their gods. His decree was in 538 B.C. Do not confuse this decree with the one in Dan. 9:25, which refers to the rebuilding of the city and is dated 445 B.C. Cyrus’s decree had to do with the people returning to the land and rebuilding the temple. This decree was a marvelous fulfillment of Scripture.

B. The precious things (1:5–11).

The Spirit of God worked in the hearts of the people and of their captors. The temple treasures were restored to the Jews, and the Gentiles also gave them freewill contributions for their temple. See 2 Chron. 36:7; Dan. 1:2. “Sheshbazzar” in vv. 8 and 11 is Zerubbabel, the appointed governor. The Jews could not restore the temple worship without the appointed furnishings. How unlike our NT worship (John 4:19–24).

Holman Concise Bible Commentary Decree of Cyrus (1:1–11)

Decree of Cyrus (1:1–11). In the first year of Cyrus’s reign over Babylon (539–530 B.C.), the Persian monarch permitted the Jews to return and rebuild their temple for the purpose of worshiping the Lord. This was attributed to the inspiration of the Lord both by Cyrus and by the biblical writer (see 2 Chr. 36:22–23), who interpreted it as the fulfillment of Jeremiah’s prophecy (Jer. 25:11–12; 29:10; see Isa. 44:28–45:3). The prophet Isaiah identified Cyrus as the anointed servant of the Lord. The Cyrus Cylinder reports how the king tolerated the religions of many nations by restoring the images of their deities and rebuilding their sanctuaries. Cyrus’s sympathy was politically motivated to encourage the loyalty of his new subjects upon their release.

The Lord also stirred up some of the exiles of Judah to return. Cyrus returned the temple vessels stolen by Nebuchadnezzar (2 Kgs. 25:13–15; 2 Chr. 36:18). Sheshbazzar, identified as the “prince of Judah” (1:8), received the inventory of temple articles and led the exiles to Jerusalem. Sheshbazzar may be the same as Shenazzar, a son of Jehoiachin (1 Chr. 3:18). If this identification is correct, the equation of Sheshbazzar with Zerubbabel on the basis of comparison of Ezra 5:14, 16 with Zechariah 4:9 is questionable. Zerubbabel was the son of Shealtiel (3:8) or Pedaiah (1 Chr. 3:19), making him the nephew of Sheshbazzar. Zerubbabel was the grandson of King Jehoiachin (1 Chr. 3:19) and succeeded Sheshbazzar as governor of Judah (Hag. 1:1).