Ezra Chapter 1

Dec 29

Introduction to the Book of Ezra

Key Texts (KJV, fully quoted)

Ezra 1:1–4
“Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.”

Historical Setting and Purpose

The Book of Ezra records the return of the Jewish remnant from Babylonian captivity and the rebuilding of the Temple in Jerusalem. It stands as a historical and theological continuation of the narrative found in Chronicles, showing the faithfulness of God to His covenant promises despite Israel’s previous disobedience. The Babylonian captivity, which lasted seventy years, was not an accident of history but a divinely ordained judgment foretold by the prophets. The return from exile demonstrates that God not only disciplines His people but also restores them according to His word and timing.

Ezra opens during the reign of Cyrus king of Persia, approximately 538 B.C., immediately following the fall of Babylon to the Medo-Persian Empire. Scripture explicitly states that the decree of Cyrus was issued “that the word of the LORD by the mouth of Jeremiah might be fulfilled,” emphasizing that political events unfold under divine sovereignty. God moved the heart of a pagan king to accomplish His redemptive purposes for Israel, underscoring that the Lord rules over the nations and directs history according to His will.

Authorship and Structure

Ezra the scribe is traditionally recognized as the author, though portions of the book include official Persian records and first-person narrative. Ezra was a priest and a skilled scribe in the Law of Moses, deeply committed to the authority of Scripture. The book is closely connected to Nehemiah, and together they form a unified historical account of the post-exilic restoration of Israel.

The book naturally divides into two major sections. Chapters 1 through 6 focus on the first return under Zerubbabel and Joshua the high priest, emphasizing the rebuilding of the Temple and the opposition faced from surrounding peoples. Chapters 7 through 10 center on the later return under Ezra himself, highlighting spiritual reform, renewed obedience to the Law, and the necessity of holiness among God’s covenant people.

Theological Themes

A central theme of Ezra is the sovereignty of God over kings and kingdoms. The Lord uses Cyrus, Darius, and Artaxerxes to accomplish His purposes, demonstrating that Israel’s restoration does not depend on military power or political leverage but on divine providence. Another major theme is the centrality of worship, particularly the rebuilding of the Temple as the focal point of national and spiritual life. The restored altar and Temple signify renewed access to God through the sacrificial system He established.

Ezra also stresses the authority of the Word of God. The Law of Moses governs the restoration process, shaping both worship and daily life. Obedience to Scripture is presented not as legalism but as the proper response to God’s grace and covenant faithfulness. Holiness, separation from pagan practices, and repentance are essential elements of true restoration.

Place in Redemptive History

The Book of Ezra occupies a critical place in redemptive history as it prepares the way for the coming of the Messiah. The restored Temple becomes the setting for later prophetic activity and, eventually, for events surrounding the life of Jesus Christ. Though the glory of the second Temple did not match that of Solomon’s, God’s promise of future glory remained intact, pointing forward to a greater fulfillment beyond the physical structure.

Ezra teaches that revival begins with God’s word, is sustained by obedience, and is accomplished by His sovereign power. The book reminds believers that restoration after discipline is possible, but it must be grounded in repentance, faith, and submission to the authority of Scripture.

The Book of Ezra

Historical Scope of Ezra, Nehemiah, and Esther

The books of Ezra and Nehemiah, together with the book of Esther, cover approximately one hundred years of history and bring the Old Testament historical record to its close. The earlier historical books, Samuel, Kings, and Chronicles, conclude with the fall of the Southern Kingdom of Judah and the Babylonian captivity. Ezra, Nehemiah, and Esther move the narrative forward into the post-exilic period, recording Israel’s return from Babylon following its defeat by the Persians under Cyrus, the rebuilding of the Temple and the city of Jerusalem, and the gradual reestablishment of Jewish national and religious life in the land.

These books demonstrate that the exile was not the end of Israel’s story. God remained faithful to His covenant promises, preserving a remnant and orchestrating their return at the appointed time. The post-exilic period shows God working through foreign rulers and faithful Jewish leaders to restore worship and reorient the nation around obedience to His Word.

Persian Kings and Godly Leadership

The restoration recorded in Ezra took place under the protection and assistance of three Persian kings, Cyrus, Darius, and Artaxerxes. Though these men were pagan rulers, Scripture makes clear that the God of Israel sovereignly directed their decisions for His purposes. Alongside these kings, God raised up godly Jewish leaders such as Zerubbabel the governor, Joshua the high priest, and the prophets Haggai and Zechariah, all of whom played critical roles in encouraging the people to rebuild the Temple and renew their devotion to the LORD. Ezra himself later emerged as a priest and scribe who emphasized obedience to the Law of Moses as the foundation of true restoration.

Through this combination of divine sovereignty and faithful human leadership, the second Temple was completed and true worship was reestablished in Jerusalem. The restoration was not merely political or architectural but spiritual in nature, centered on renewed sacrifice, obedience, and covenant faithfulness.

Chronological Structure of the Book of Ezra

The first six chapters of Ezra record events during the early years of Persian rule. These chapters span the first two or three years of the reign of Cyrus, from 538 to 530 B.C., and extend through the first six years of the reign of Darius I, from 521 to 486 B.C. This section focuses primarily on the initial return from Babylon and the rebuilding of the Temple, including opposition from surrounding peoples and prophetic encouragement to persevere.

The final four chapters of the book, along with the historical insertion found in Ezra 4:7–23, record events during the early part of the reign of Artaxerxes I, who ruled from 464 to 423 B.C. These chapters shift the emphasis from construction to spiritual reform under Ezra’s leadership, particularly in matters of obedience to the Law and separation from pagan influences.

Significantly, the book makes no mention of Cambyses, who reigned from 530 to 522 B.C., or of Smerdis, who ruled briefly in 522 B.C., and only one verse, Ezra 4:6, refers to Xerxes, who reigned from 486 to 465 B.C. As a result, although the Book of Ezra spans roughly eighty years of Achaemenid Persian history, it says almost nothing about the fifty-eight-year period between 515 B.C. and 457 B.C. During that interval, the Persians conducted two major but ultimately unsuccessful campaigns against Greece, and the events recorded in the book of Esther took place. Ezra’s focus is therefore theological rather than comprehensive, highlighting only those events directly related to God’s redemptive work with Israel.

The Scene at the Opening of Ezra

As Ezra chapter 1 opens, the Jewish people have just witnessed the dramatic overthrow of the Babylonian Empire in 539 B.C. by Cyrus the Persian. Babylon, which had been the instrument of Judah’s judgment, had now fallen under the hand of God. At this same time, Daniel was elevated to a position of honor under Darius the Mede, whom Cyrus appointed to rule over the Babylonian territories.

Daniel 5:30–6:3 (KJV)
“In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.”

This passage establishes the immediate historical backdrop of Ezra. The fall of Babylon was swift and decisive, and God continued to honor Daniel, a faithful servant who had endured the entire captivity. The same sovereign God who elevated Daniel now moved to restore His people to their land.

Background
The Fall of Babylon

Babylon was conquered not through prolonged siege or internal collapse alone but by the decisive action of the Medo-Persian forces under Cyrus. The empire had been weakened from within, making it vulnerable to invasion. The events surrounding Babylon’s fall underscore the biblical theme that God humbles proud kingdoms and brings them down at His appointed time.

The Rise of Cyrus

Cyrus II, often called Cyrus the Great, reigned from 559 to 530 B.C. and founded the Achaemenid Persian Empire, which would dominate the ancient Near East for roughly two centuries until the rise of Alexander the Great in 331 B.C. Cyrus’ father, Cambyses I, was king of Anshan in eastern Elam, and his mother Mandane was the daughter of Astyages, king of Media. When Cambyses I died in 559 B.C., Cyrus inherited the throne of Anshan.

After consolidating power among the Persian tribes, Cyrus moved against his maternal grandfather Astyages, who was widely regarded as weak and corrupt. Astyages’ own general, Harpagus, whom the king had previously wronged, defected to Cyrus and brought his army with him. Astyages was captured, and the Persians took the Median capital of Ecbatana in 550 B.C. without a battle. This bloodless victory foreshadowed the later fall of Babylon. Cyrus then unified the Medes and Persians into a single nation and rapidly expanded westward, absorbing former Median territories as far as the Halys River in Asia Minor.

When Croesus, the extraordinarily wealthy king of Lydia, refused to recognize Medo-Persian authority, Cyrus defeated him and annexed Lydia in 546 B.C. With Asia Minor secured, Cyrus was positioned to confront the greatest remaining power in the region, Babylon itself.

The Weakness of Babylon

By 539 B.C., Babylon was ill prepared to resist invasion. King Nabonidus had spent much of the previous fourteen years away from the capital, leaving day-to-day governance in the hands of his son Belshazzar, to whom he had effectively entrusted royal authority. This absentee rule undermined political stability and alienated the powerful Babylonian priesthood, whose support was essential for maintaining internal cohesion.

In late September of 539 B.C., the armies of Cyrus, commanded by Ugbaru, the governor of Gutium, attacked and defeated Babylonian forces at Opis on the Tigris River. This victory gave the Persians control of Babylon’s extensive canal system, a key strategic advantage. On October 10, the city of Sippar fell without resistance, and Nabonidus fled. Two days later, on October 12, 539 B.C., Persian troops entered Babylon itself without a battle.

According to the ancient historian Herodotus, the Persians diverted the Euphrates River into a canal upstream, lowering the water level sufficiently for soldiers to march through the riverbed and enter the city by night. Babylon’s massive defenses were rendered useless, and the city fell swiftly and unexpectedly.

The Handwriting on the Wall

The dramatic events of Babylon’s fall are vividly portrayed in Daniel chapter 5, particularly in the famous episode known as the “handwriting on the wall,” an incident that has become a lasting idiom in the English language. This chapter records God’s judgment on Belshazzar for his arrogance and sacrilege and provides the immediate theological explanation for Babylon’s sudden collapse.

Daniel 5:30 (KJV)
“In that night was Belshazzar the king of the Chaldeans slain.”

This divine judgment marked the definitive end of Babylonian dominance and set the stage for the Persian policy that would allow the Jewish people to return to their land. The fall of Babylon was not merely a geopolitical shift but a turning point in God’s redemptive plan, directly leading to the events recorded in the Book of Ezra.

God’s Personal Letter to Cyrus

Cyrus was able to boast that the conquest of Babylon was almost entirely bloodless, with no significant damage to the city itself. This remarkable fact is not merely a matter of military strategy but is bound up with the providence of God. Daniel, who lived at least until the third year of the reign of Cyrus, presented Cyrus with the writings of the prophet Isaiah. Within those writings was a message addressed to Cyrus by name, written approximately one hundred fifty years before his birth. This prophetic declaration is found in Isaiah 44:27 through 45:7 and stands as one of the clearest demonstrations in Scripture of God’s sovereign control over history and rulers.

Isaiah 44:27–28 (KJV)
“That saith to the deep, Be dry, and I will dry up thy rivers: That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.”

Isaiah 45:1–7 (KJV)
“Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.”

This passage makes unmistakably clear that Cyrus was raised up by God for a specific purpose, namely the restoration of Jerusalem and the rebuilding of the Temple. Though Cyrus did not know the LORD in a covenant sense, he was nevertheless called God’s shepherd and God’s anointed in the sense of being a chosen instrument to carry out divine purposes.

The Cylinder of Cyrus and Historical Confirmation

Extra-biblical confirmation of Cyrus’ policy is found in the famous Cyrus Cylinder, sometimes called the Stele of Cyrus. In this inscription, Cyrus records that he entered Babylon without battle, spared the city from destruction, and restored displaced peoples to their homelands, including the rebuilding of their sanctuaries. He states that he gathered former inhabitants and returned them to their dwellings. This artifact, discovered in the nineteenth century and now housed in the British Museum in London, provides striking historical corroboration of the biblical account, though Scripture itself remains the final authority.

Cyrus and the Return of the Jews

Cyrus did more than merely tolerate Jewish worship. He actively encouraged the Jews to return to Jerusalem and rebuild the Temple of the LORD. Scripture records this decree clearly.

2 Chronicles 36:22–23 (KJV)
“Now in the first year of Cyrus king of Persia, that the word of the LORD spoken by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up.”

Ezra 1:1–4 (KJV)
“Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.”

In addition to granting permission to return, Cyrus restored the sacred vessels that Nebuchadnezzar had taken from Solomon’s Temple and contributed materially to the rebuilding effort. Approximately fifty thousand Jews responded to this proclamation and returned to Jerusalem under the leadership of Zerubbabel. On July 23, 537 B.C., the return of the exiles formally began, exactly seventy years after the captivity had commenced, in precise fulfillment of Jeremiah’s prophecy.

The foundations of the second Temple were laid by the spring of 536 B.C., marking the visible beginning of Israel’s restoration. Later, under Artaxerxes I, a specific decree would be issued authorizing the rebuilding of Jerusalem’s walls. This decree becomes the starting point for one of the most remarkable prophetic timelines in Scripture, the prophecy of the Seventy Sevens in Daniel chapter 9.

The Decline of Babylon Under the Achaemenids

Cyrus assumed the title King of Babylon and appointed his son Cambyses to serve as viceroy in the city beginning in 538 B.C. Conditions remained relatively stable until Cyrus’ death in 522 B.C. During the reign of Darius I, further returns of Jewish exiles to Jerusalem were permitted. However, Babylon itself experienced periodic unrest, with local leaders seizing control and adopting throne names such as Nebuchadnezzar to legitimize their claims. Darius responded by imposing stricter administrative control, instituting reforms to curb corruption, and establishing a courier system linking Babylon with other imperial capitals. He also undertook major construction projects, including a palace complex and an arsenal.

Under Xerxes, Babylon made another attempt at independence, which was crushed with significant severity. Though later observers noted that the city remained largely intact, its influence steadily declined. Subsequent Persian kings were preoccupied with costly wars against Greece, and Babylon suffered from neglected infrastructure, declining trade routes, and reduced political importance.

The Rise of Greece and the Final Decline

In 331 B.C., Alexander the Great entered Babylon after his victory at Gaugamela and was welcomed by the population. He was proclaimed king and envisioned restoring Babylon to greatness, even planning massive construction projects. However, Alexander died in Babylon in 323 B.C., and his ambitions for the city died with him.

The prophetic outline of Alexander’s career is recorded in Daniel chapter 8, and the subsequent division of his empire among his generals is detailed in Daniel chapter 11.

Daniel 8:21–22 (KJV)
“And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.”

Alexander’s empire was divided among four generals, each taking control of different regions. Continued conflict among these successor kingdoms hastened Babylon’s decline. The establishment of Seleucia on the Tigris as a rival capital further drained Babylon of its population and significance. Jewish dispersion from Babylon during this later period is noted by ancient historians, marking the final stages of the city’s long decay.

Authorship, Canonicity, Structure, and Historical Setting**

Unity of Ezra and Nehemiah

Josephus, Jerome, and the Jewish Talmud regarded the Books of Ezra and Nehemiah as a single literary work. Likewise, in the Hebrew Bible, Ezra and Nehemiah appear together as one continuous book. This long-standing tradition reflects the close historical and theological relationship between the two works, both of which address the postexilic restoration of Israel.

However, strong internal evidence suggests that Ezra and Nehemiah were originally composed as separate books. One of the most compelling indicators is the repetition of genealogical and census material. The lists recorded in Ezra chapter 2 and Nehemiah chapter 7 are substantially identical. If Ezra and Nehemiah had originally been a single unified volume, such duplication would be unnecessary and unusual. This repetition strongly implies that each book was intended to stand on its own, even though they are clearly complementary.

The title Ezra is derived from the dominant figure in the second half of the book. Ezra himself does not appear until chapter 7, yet he is central to the theological thrust of the work. He also appears later in Nehemiah chapters 8 and 12, reinforcing the close relationship between the two books while maintaining their literary distinction.

Septuagint Naming Complications

The naming of Ezra is complicated by the Septuagint tradition. In the Greek translation, the name Esdras is applied to multiple works. First Esdras, also called Esdras A, is an apocryphal book. Second Esdras, or Esdras B, contains the canonical Books of Ezra and Nehemiah together. In some traditions, Nehemiah is designated Esdras C, or Esdras G, reflecting the Hebrew letter gimel. Additionally, the Apocrypha includes yet another work known alternately as Second Esdras or Fourth Esdras. These naming conventions, while historically interesting, do not alter the canonical status of Ezra as preserved in the Hebrew Bible.

Canonicity of the Book of Ezra

The Book of Ezra has been recognized as canonical since before the time of the Septuagint, which dates to approximately 200 B.C. This places its acceptance within the Jewish canon only a few generations after its composition. Consequently, very few scholars, ancient or modern, have questioned its canonicity.

Although the book does not explicitly name Ezra as its author, internal evidence strongly supports his authorship. In Ezra 7:27 through 9:15, the author shifts to the first-person perspective, indicating direct personal involvement in the events described.

Ezra 7:27–28 (KJV)
“Blessed be the LORD God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem: And hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.”

Ezra is also explicitly identified as both a priest and a scribe of the Law.

Ezra 7:21 (KJV)
“And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily.”

Hebrew tradition consistently affirms Ezra as the author. Furthermore, many scholars have observed strong stylistic and theological similarities between Ezra and the Books of 1 and 2 Chronicles. These similarities have led some to conclude that Ezra authored all three works, or at minimum edited them within the same scribal tradition.

Time Periods Covered in Ezra

The Book of Ezra spans two distinct historical periods.

Chapters 1 through 6 cover approximately twenty-three years, from the decree of Cyrus in 538 B.C. to the completion of the Second Temple in 515 B.C. This section focuses on the first return from Babylon under Zerubbabel and Joshua the high priest and emphasizes the rebuilding of the Temple despite opposition.

Chapters 7 through 10 address events beginning in 458 B.C., when Ezra led the second return from Babylon. This section emphasizes spiritual reform, covenant faithfulness, and obedience to the Law of God.

There are two chronological insertions that interrupt the narrative flow. Ezra 4:6 refers to an event during the reign of Xerxes, and Ezra 4:7–23 contains correspondence from the reign of Artaxerxes.

Ezra 4:6 (KJV)
“And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.”

The events described in Ezra 10:17–44 establish that the book could not have been completed earlier than approximately 450 B.C.

Ezra was a contemporary of Nehemiah, as demonstrated in the public reading of the Law.

Nehemiah 8:1–3 (KJV)
“And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.”

Historical Setting of Ezra 1–3

The Book of Ezra is firmly situated in the postexilic period, when faithful Israelites returned from Babylon to Judah to reestablish Temple worship. Across the postexilic writings, the Temple and its worship are central themes. These books include 1 and 2 Chronicles, Ezra, Nehemiah, Haggai, Zechariah, and Malachi. Esther stands as the lone exception, depicting Jews who remained in Persia and did not obey the prophetic command to return to the land.

The act of returning publicly testified that the people believed God would restore the nation and ultimately usher in kingdom blessing. There were three returns from Babylon, occurring in 538 B.C., 458 B.C., and 444 B.C., corresponding to the three deportations to Babylon in 605 B.C., 597 B.C., and 586 B.C.

The first return in 538 B.C. was led by Zerubbabel and recorded in Ezra chapters 1 through 6, with prophetic support from Haggai and Zechariah.

The second return occurred in 458 B.C. under Ezra and is recorded in Ezra chapters 7 through 10. This return emphasized covenant reform and obedience.

The third return took place in 444 B.C. under Nehemiah and focused on rebuilding Jerusalem’s walls and restoring national obedience.

The Book of Malachi was likely written during Nehemiah’s time. The events of Esther occurred between Ezra chapters 6 and 7.

The Text of Ezra

Approximately one quarter of the Book of Ezra was written in Aramaic, with the remainder in Hebrew. The Aramaic sections consist of Ezra 4:8 through 6:18 and Ezra 7:12 through 26. These passages primarily preserve official correspondence and decrees, for which Aramaic functioned as the international administrative language of the Persian Empire.

Cyrus Allows the Exiles to Return

A. The Decree of Cyrus the Persian

1. God stirs Cyrus to make a decree

Ezra 1:1 (KJV)
“Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,”

The opening verse of Ezra establishes immediately that the return from exile was not the result of political coincidence but of divine initiative. The phrase “that the word of the LORD by the mouth of Jeremiah might be fulfilled” anchors the entire restoration movement in prophecy. God had already spoken the outcome, and history now moved in obedience to His word. The LORD Himself stirred the spirit of Cyrus, demonstrating that even pagan kings are instruments in His hand when He chooses to accomplish His purposes.

The timing is significant. This decree occurred in the very first year of Cyrus’ reign over Babylon. God impressed upon Cyrus an urgency to act, showing that relief from exile was granted immediately once Babylon fell and Persian rule was established. Restoration was not delayed by bureaucracy or political hesitation. When God’s appointed time arrived, the door opened at once.

It is historically certain that Cyrus issued a decree in 538 B.C. granting Jewish exiles the right to return to Jerusalem and rebuild the Temple, as recorded later in Ezra 1:1–4 and Ezra 5:13–17. Although the book bears Ezra’s name, the early chapters describe events that occurred decades before Ezra himself arrived in Jerusalem. Ezra does not appear personally until chapter 7, reinforcing that the work is theological history, not autobiography.

It is highly plausible that Daniel played a direct role in influencing Cyrus. Daniel was still alive during the early years of Persian rule and held a position of honor within the government. He almost certainly would have been familiar with Jeremiah’s prophecies concerning both the duration of the Babylonian captivity and Babylon’s judgment.

Jeremiah 25:11–12 (KJV)
“And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.”

Jeremiah 29:10–14 (KJV)
“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. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.”

If Daniel presented Cyrus with these passages, it is almost inconceivable that he would not also have shown him the prophecy in Isaiah that mentioned Cyrus by name more than a century before his birth.

Isaiah 44:28 (KJV)
“That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.”

Isaiah 45:1–5 (KJV)
“Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me.”

This passage makes clear that Cyrus was acting under divine direction even though he did not personally know the LORD in a covenant sense. God used him for Israel’s sake, not because of Cyrus’ faith but because of God’s faithfulness to His promises.

The decree was not merely spoken but written. This emphasizes its official and binding nature. The same decree is recorded at the conclusion of Chronicles.

Archaeological discoveries have confirmed Cyrus’ broader policy of restoring displaced peoples and honoring local religious traditions. These findings align precisely with the biblical record and reinforce the historical credibility of Ezra’s account.

2. The decree Cyrus made

Ezra 1:2–4 (KJV)
“Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.”

Cyrus begins by acknowledging that his authority comes from the LORD God of heaven. While this language aligns with Persian policy of honoring regional deities, the biblical text emphasizes that his statement is true regardless of his motive. God had indeed given him dominion, exactly as Isaiah foretold.

The decree goes beyond permission. Cyrus explicitly commands that the Temple be rebuilt. The return from exile was therefore not simply a national resettlement but a religious restoration. The focus was the house of the LORD. This language deliberately echoes the Davidic covenant promises concerning the building of God’s house, a theme deeply embedded in Israel’s redemptive history.

1 Chronicles 17:11–12 (KJV)
“And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will stablish his throne for ever.”

Although Cyrus thought only in terms of a physical building, God’s larger redemptive purposes were at work. The Temple would once again become the center of worship, sacrifice, and covenant identity.

Cyrus’ invitation was open to all God’s people, yet only a remnant responded. This aligns with God’s repeated teaching that restoration would be accomplished through a faithful remnant.

Isaiah 10:22 (KJV)
“For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.”

Those who returned needed assurance that their obedience mattered. The Books of Chronicles conclude with this call to return precisely to encourage postexilic readers to see themselves as participants in God’s unfolding plan.

The decree also commanded those who remained behind to support the returning exiles materially. This ensured that the rebuilding effort would not be hindered by lack of resources and again highlights that God provides for the work He commands.

The mention of freewill offerings introduces one of the dominant themes of Ezra, the rebuilding of the Temple as the heart of national restoration. From the outset, the return is framed as a religious pilgrimage rather than a political migration. The people return as a worshiping community, not merely as settlers reclaiming land.

B. The Response of the People to the Invitation to Return to Jerusalem

1. Those returning to Jerusalem are encouraged

Ezra 1:5–6 (KJV)
“Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.”

The response to Cyrus’ decree reveals that restoration was not merely authorized by royal command but energized by divine movement within the hearts of the people. Those who returned were specifically identified as individuals “whose spirit God had raised.” This language emphasizes that participation in the restoration was the result of God’s inward work, not mere enthusiasm or national sentiment. Though the number of returnees was relatively small compared to the total Jewish population still living in Babylon, they constituted a Spirit stirred remnant committed to obedience.

These returning exiles willingly embraced a task that was difficult, costly, and uncertain. They were leaving settled lives in Babylon for a long and dangerous journey. Upon arrival, they would face a city in ruins with no functional infrastructure, limited resources, hostile neighbors, and no political autonomy. Their land remained under the authority of a foreign empire, and their resettlement would be accompanied by opposition and hardship. Under such conditions, natural motivation would not suffice. Only the work of God in their spirits could produce such resolve.

The text identifies the leaders of Judah and Benjamin first, along with the priests and Levites, indicating that leadership and worship were foundational to the restoration effort. While other tribes were undoubtedly represented, Judah and Benjamin are singled out because they were the principal tribes of the former Southern Kingdom and because Jerusalem lay within their inherited territory.

Their purpose is clearly stated, to go up and build the house of the LORD which is in Jerusalem. The restoration was not centered on rebuilding homes or securing farmland but on restoring worship. The Temple stood at the heart of Israel’s national and spiritual identity, and its reconstruction was the priority of those whose hearts God had moved.

Those who remained behind also participated in the work by providing material support. The encouragement given was tangible, consisting of silver, gold, goods, livestock, and precious items. This support mirrors the earlier exodus from Egypt, when the Israelites were similarly supplied by those among whom they lived.

Exodus 12:35–36 (KJV)
“And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.”

Many who chose not to return nevertheless rejoiced that the house of the LORD would be rebuilt and willingly contributed to that work. This reflects a shared reverence for the Temple even among those who remained in exile.

It is important to note that Judah had not been repopulated with foreign settlers during the Babylonian deportations, unlike the Northern Kingdom after the Assyrian conquest. As a result, although the land was devastated, it had not been spiritually polluted to the same extent by enforced pagan resettlement. This preserved the religious identity of the returning remnant and allowed for a more faithful restoration.

There is also evidence from this period of renewed faith among the exiles. An inscription found near Lachish contains the declaration, “I am Yahweh thy God, I will accept the cities of Judah and will redeem Jerusalem.” This reflects the mindset of those returning, trusting in God’s covenant faithfulness despite visible desolation.

2. The Return of the Articles of the House of the LORD

Ezra 1:7–11 (KJV)
“Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.”

Cyrus’ generosity extended beyond authorization and funding. He ordered the return of the sacred vessels taken from the Temple by Nebuchadnezzar at the time of Jerusalem’s destruction.

2 Chronicles 36:18 (KJV)
“And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon.”

Although some have objected that these vessels were previously described as having been cut in pieces, the Hebrew terminology allows for the understanding that they were removed or separated from the Temple rather than destroyed. The vessels had been cut off from their sacred context, not necessarily dismantled. Their preservation through decades of captivity testifies to God’s providential care even during judgment.

The vessels were carefully inventoried and transferred under official supervision, indicating their value and sanctity. They were delivered to Sheshbazzar, identified as the prince of Judah. Sheshbazzar appears as a key leader in the earliest phase of the return. Some scholars identify him with Zerubbabel under a Babylonian name, while others view him as an official appointee working alongside Zerubbabel. Both views recognize his role as a legitimate leader entrusted with sacred responsibility.

The meticulous listing of the vessels underscores their importance. What is striking is the absence of several major Temple furnishings, including the ark of the covenant, the altar of incense, the table of showbread, the golden lampstand, and the bronze altar. These items were likely lost during the Babylonian destruction and never recovered. Their absence heightened the sense that the Second Temple, though divinely sanctioned, would differ in glory from Solomon’s Temple.

Nevertheless, the transfer of these vessels marked a turning point in redemptive history. The sacred objects that had once been displayed in pagan temples were now being returned to their rightful place. The careful counting and public documentation demonstrate that the restoration was deliberate, reverent, and irreversible.

The closing statement of the chapter emphasizes the significance of this moment. The vessels were brought from Babylon to Jerusalem, signaling not only the physical movement of objects but the reversal of exile itself. What had been carried away in judgment was now brought back in grace.

Clayton Taylor https://taylorbiblestudy.com