Charles Ellicott Commentary Ezra 1

I. THE FIRST RETURN UNDER ZERUBBABEL.

The decree of Cyrus marked an era of great importance and is therefore repeated almost word for word from the end of Chronicles.

(1) The first year.—Cyrus became king of Persia in B.C. 559. Twenty years later, he took Babylon from Belshazzar. This first year of his rule in Babylon marked his beginning as an agent in Jewish affairs and for the Kingdom of God.

Stirred up.—This was by a direct influence, probably through the agency of Daniel. We may suppose Cyrus found this prophet in Babylon and had his mind directed to the specific prediction of Isaiah 44:28, where Cyrus’s name is mentioned.

However, the writer of Ezra, who repeatedly records the prophetic intervention of Haggai and Zechariah (Ezra 5:1; Ezra 6:14), makes no allusion to the part that Daniel, the earlier prophet, had taken. He refers only to the divine prediction by Jeremiah, which had to be fulfilled: “And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon” (Jeremiah 25:12); “For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place” (Jeremiah 29:10).

Thus says Cyrus king of Persia.—In interpreting this decree, two approaches are possible. We may suppose that the “spirit” of Cyrus was so effectively “stirred up” by the Spirit of God, through the prophecies of Isaiah, that he sent out a written proclamation declaring his faith in Jehovah-Elohim, thus publicly accepting the prediction: “He hath charged me to build.” In this case, the parenthetical statement in Ezra 1:3 (He is the God) may be compared with the confession of his father-in-law, Darius the Mede: “He is the living God” (Daniel 6:26).

Alternatively, we may assume that “Ormazd” in the original decree was reproduced in the accompanying Hebrew version by its equivalent, Jehovah. This latter supposition avoids the difficulty of having Cyrus disavow his national faith before his empire. The decree itself is very similar in style to those found in most Persian inscriptions, such as “By the grace of Ormazd is Darius king.” The spirit of tolerance and piety in it aligns perfectly with all ancient testimonies to the character of Cyrus.

Whoever remains.—As to all the Remnant in all places. There is a unique correspondence between this phrase and the beginning of Nehemiah. However, in Nehemiah, this familiar name for the survivors of the great national catastrophe is used for those who had returned to Jerusalem, while here it refers to the dispersion in all the provinces of the empire (Nehemiah 1:3).

Wherever he sojourns.—Every individual Jew is thus significantly understood to be only an exile.

Let the men of his place help him.—The gentile subjects of Cyrus are required to assist the departing sojourner and are also expected to send freewill offerings to the Temple. Note that in all these terms, the spirit and phrasing of the Hebrew people are used, and that there was more in the decree than is stated here, as becomes clear later. Cyrus was under strong influence, both human and Divine.

Immediate result of the decree.

(5) With all them whose spirit God had raised. — Namely, all is the more exact rendering. The same influence that prompted the decree of Cyrus was necessary to overcome the inertness of the captives, as many preferred to remain in Babylon. The people were enumerated as tribes, families, and fathers’ houses; the second and third orders of classification are not distinguished from each other here.

Precious things. —The Hebrew equivalent is a rare word, which, when it occurs, is connected only with the precious metals.

Willingly offered. —Although it is not so stated, the people of Cyrus were "stirred up" like himself: how much he gave, and how much he valued the worship of the Temple, we will see later.

His gods. —Rather, his god. Merodach, that is, whom he called “his lord” (Daniel 1:2). From 2 Kings 25:13–17, it appears that much had been taken away which Cyrus had not been able to find.

Mithredath. —This name means “Dedicated to Mithra,” the sun god of the Persians, whose worship among the Vedic Indians had reached Persia so early.

Sheshbazzar. —This is the Chaldean name of Zerubbabel, whose title, however, as Prince of Judah is given to him from the Hebrew side. He was the legal heir of Jehoiachin, being the son of Pedaiah (1 Chronicles 3:19), who possibly married the widow of Salathiel or Shealtiel. The title “Prince of Judah,” or “Prince of the captivity,” was specially given to him along with a very few others.

Chargers and knives. —These are rare words in the original, perhaps on the whole best rendered as they are here.

Of a second sort. —Meaning, of inferior quality.

Five thousand and four hundred. —The total of the several sums should be in round numbers (such as are frequently used): two thousand five hundred. Obviously, therefore, the writer, whom we must suppose to have had his own previous numbers before him, here includes vessels not previously enumerated as chargers and basins.

Bring up. —These vessels were not, as is sometimes said, the freewill offering of Cyrus. Sheshbazzar brought these rich vessels “with them of the captivity,” and they were sent as already belonging to God, who, by His judgment on Babylon, vindicated their desecration at Belshazzar’s feast.