Ezra 1:1–11

Seventy years before their return, the prophet Jeremiah, who lived in the closing days of the kingdom of Judah, had foretold that judgment would overtake the nation. Because of their wickedness they would be carried off into captivity at Babylon, and their land would be left in ruins. Even so, the prophecy said that after seventy years the LORD would bring them back to their land. The book of Ezra opens in the first year of Cyrus, king of Persia — seventy years after the Captivity. At that time, so that the word of the LORD by Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus, who issued a proclamation to the people of God setting them free to return to the Land to "build the house of the LORD God of Israel."

This prophecy came long before Nebuchadnezzar destroyed Jerusalem, and at least a hundred years before God called Jeremiah to his work as a prophet. So it shows that the eye and heart of God are always on His people and on their interests. It shows too that the public events of the world — the rise and fall of empires, the coming of mighty conquerors — are only the instruments of His power. Through them He works on through the governments of the world to fulfil His own purposes for His people on earth. How calmly, then, the children of God may rest amid political confusion and strife! In this way God had marked out, by the mouth of Isaiah, two hundred years before the event told in our chapter, the man He had chosen to restore His people and to build His house at Jerusalem.

But none of this was enough to bring the captives back: not these convictions of the mind (which might have nothing to do with a work of conscience or a living faith), and not even his certainty that God had chosen him as an instrument to carry out His plans (v. 2). God meant to show that it was He Himself and no other who fulfilled His Word. That is why it says: "the LORD stirred up the spirit of Cyrus king of Persia" (v. 1).

It is remarkable how God works. First He "stirs up the spirit" of this pagan king, so that he passes a decree inviting the Jews to return to Jerusalem. He then stirs up the spirit of those who went (Ezra 1:5). Whatever men do, a true revival is always a work of God.

In these books God is no longer seen stepping openly into the affairs of His people. He works, as it were, behind the scenes. At the same time He recognises the new order that He Himself has set up, and He uses the Gentile kings, into whose hands He had put the rule of the earth, to carry out His purposes.

So to fulfil this promise God used Jeremiah in prophecy, Daniel in prayer, and Cyrus — a man who did not know the Lord — in providence.

He discovers "by books," not by circumstances, that God would visit His people in captivity and open a way for them to return to their land. He has just seen the king of Babylon destroyed and his empire fall. But he does not guess at the meaning of the stirring events around him, or try to draw from them conclusions that favour God's people.

The Holy Spirit presents those who returned as showing the marks that a believing remnant should take on in a time of ruin. They are a very healthy example for us — an example that teaches us how we may be witnesses of God in difficult circumstances.

Open the book of Ezra, and we go back to the first year of that great king. The prophet Isaiah had mentioned him by name some two centuries before he came to the throne. If we turn to Isaiah 44:28, we read the prediction of what he would do. Ezra 1:2 records his doing what Isaiah foretold.

How powerfully Isaiah's prophecy must have struck a mind so thoughtful! No sceptics were on hand to whisper their doubts. Daniel was there too, to point him to Jeremiah. It was not policy but Jehovah that stirred up the spirit of Cyrus, as He did that of the chief fathers of the Jews. The conqueror of Babylon proclaimed a kind of jubilee to the captives — but with one stated aim: to build Jehovah's house in Jerusalem. Who but an enemy of God's word can doubt that Isaiah 44:28 was his "charge" from Jehovah?

God is given the distinct title "the God of the heavens" (Dan. 2:18, 37, 44). It comes again in Ezra 1:2, Ezra 5:12, Ezra 6:9-10, Ezra 7:12, 23, Neh. 1:4-5, Neh. 2:4, and also in 2 Chronicles 36:23. His people had fallen away to idols. In that state it did not suit His nature and majesty to act at their head or among them as "the Lord of all the earth." (Joshua 3:11)

Cyrus, like the kings of Persia who followed him, hated idols. Acknowledging the God of Israel as "the God of the heavens", he insists here that "he is God" (v. 3). In the same way Artaxerxes, king of Persia, later openly declares that the Lord God of Israel is "the God of the heavens" (Ezra 7:21, 23).

In Cyrus we do not see the power of faith, but, just as Nebuchadnezzar carried out God's work, so Cyrus is the servant of His mercy to bring the Jew back to the land. In himself he goes further than Nebuchadnezzar. He says (Ezra 1:2, etc.) that the Jehovah-God had given him the kingdoms of the earth, and a charge to build the house at Jerusalem. Whether this confession of God's sovereignty came from a saving faith is another matter. God is able to make the world confess His power and authority... The point is not what Cyrus was in himself, but his work.

But all this was not enough to bring the captives back. These were convictions of the mind, and they might have nothing to do with a work of conscience or a living faith. Even the assurance of being an instrument chosen to carry out God's designs (v. 2) fell short. God meant to show that it was He Himself and no other who fulfilled His Word. That is why it says: "The LORD stirred up the spirit of Cyrus king of Persia" (v. 1). He also stirred up the spirit of the chief fathers of Judah and Benjamin and the spirit of the priests and of Levites (v. 5).

Three things are announced here. First, the commission Cyrus himself had received about the Lord's house. Second, his royal permission for any of the Jews to return to Jerusalem to build the temple. Third, his invitation to those Jews who would stay in his lands to join those who left, by freewill offerings toward the object they had in view.

In the first instance, God delivered a remnant of His people from captivity and brought them back to the Land, under Zerubbabel, in order to build the house of the Lord (Ezra 1:2-3). But once the house was built, it became necessary to build the walls and set up the gates to guard the sanctity of the house of the Lord.

It was no small thing for Cyrus to acknowledge the supreme glory and power of God in this striking way. It was no small thing that he obeyed what God had commanded. It is not surprising that God should have spoken of him as "His anointed."

Three things are announced here: the commission which Cyrus himself had received about the Lord's house; his royal permission for any of the Jews to return to Jerusalem in order to build the temple; and lastly, his invitation to those Jews who would stay in his territories to have fellowship with those who left, by giving freewill offerings toward the goal they had in view.

The proclamation did not name any person or persons who were to go to Jerusalem and build the house. Instead it threw the door open for any Jew whose heart stirred him up to go. Such a man had the assurance that he would receive generous help in the project ahead of him. Worded this way, it meant that those who responded would mostly be men of piety, whose hearts were alive to the glory of God and to the place of His Name. The more worldly-minded and selfish would prefer to stay in their comfortable homes, built up during the seventy years of captivity. They would leave the task to others who were ready to face the difficulties and hardships.

This proclamation became a test of the moral condition of the people of God. On one side, it raised a question. Were their affections so set on their land, their God, and the house of God that in simple faith they were ready to face trials and difficulties, opposition and reproach? Were they ready to answer to the mind of God and carry out His will? Or on the other side, did they prefer to stay in Babylon with its ease and material comforts?

Notice, he does not give any honour to the idols of Persia, but says of the God of Israel, "he is the God" (v. 3). He also gave instructions to the neighbours of anyone concerned about taking this journey to Jerusalem. They were to "help him with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem" (v. 4). This was not only a matter of setting slaves free, but of enriching them. So Cyrus was rightly representing a God of grace.

What Cyrus had in view was the building of "the house of the LORD," and he was not concerned with the desolate state of the city. Later, Nehemiah became deeply concerned about the ruined and desolate condition of Jerusalem. He obtained permission from Artaxerxes to restore and build the city. It was a case of God's house first, the city where men dwell second. This is a principle of lasting significance.

Not everyone was ready to go back; only a small remnant was willing. The great majority preferred to stay in Babylon. There was nothing to attract them to Jerusalem — a city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen. There, and nowhere else, the people could bring the appointed offerings and sacrifices. They belonged to those who sat by the rivers of Babylon and wept when they remembered Zion. They said, "If I forget you, O Jerusalem, let my right hand forget its skill! Let my tongue stick to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy!" (Ps. 137:5-6).

In a sense, King Cyrus is still alive. The same call still goes out. Who is there among you? Who is there who is not content with Babylon? Who is there who values Jerusalem? Who is there who takes an interest in the house of God?

Three things are announced here. First, the commission Cyrus himself had received about the Lord's house. Second, his royal permission for any of the Jews to return to Jerusalem to build the temple. Last, his invitation to the Jews who would remain in his lands: they could have fellowship with those who left, by freewill offerings towards the object they had in view.

Notice, he does not give any honour to the idols of Persia, but says of the God of Israel, "He is God" (v. 3). He also told the neighbours of anyone concerned about this journey to Jerusalem to assist him "with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem" (v. 4). This was not only a matter of liberating slaves, but enriching them. So Cyrus rightly represented a God of grace.

Those whose spirits were raised up were to go up (v. 5). Others who would not go up themselves are told to support them with material help (v. 4). It is beautiful to read that they did so (v. 6).

But not all were ready to go back; only a small remnant was willing. The great majority preferred to remain in Babylon. There was nothing to attract them to Jerusalem — the city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen. Only there could they bring the appointed offerings and sacrifices… And the Jews who remained helped them generously in every way.

In this chapter we have all the signs of a genuine work of God. A shared heart and purpose is produced in all concerned. It appears in Cyrus, without whose permission the captives could not have returned. It appears in the leading fathers of Judah and Benjamin, who were needed for the actual work of building. It appears in those who remained, who had fellowship with their brothers through their freewill offerings and so contributed towards the necessary expenses. There were no preliminary meetings to arrange things and reach agreement. The union of heart and purpose was produced only by the action of the Lord on the hearts of all alike. This distinguishes a divine work from a human one, and is the sure proof of a real working of the Spirit of God. Every needed instrument comes forward at the right moment, for the work is of God, and it must be accomplished.

To build the house of God, a remnant had been set free from the corruptions of Babylon and brought back to God's land… Those who remained in captivity were urged to help with a "freewill offering for the house of God that is in Jerusalem."

These were intellectual convictions, which might have nothing to do with a work of conscience or a living faith. Cyrus was even sure he was an instrument chosen to carry out God's purposes (v. 2). But all this was not enough to bring about the restoration of the captives. God intended to show that it was He Himself and no other who fulfilled His Word. That is why it says: "The LORD stirred up the spirit of Cyrus king of Persia" (v. 1). He also stirred up the spirit of the heads of the fathers' houses of Judah and Benjamin. And He stirred up the spirit of the priests and the Levites (v. 5).

It is remarkable how God works. First He "stirs up the spirit" of this pagan king, so that he passes a decree inviting the Jews to return to Jerusalem. He then stirs up the spirit of those who did so (1:5). Whatever men do, a true revival is always a work of God.

First, note that the heads of the fathers' houses who offered themselves for the work came from two tribes: Judah and Benjamin. There were also Levites, but they did not count as a tribe, for Levi had "no portion or inheritance with his brothers. The LORD is his inheritance" (see Deuteronomy 10:8-9). This and other Scriptures make it plain that only these two tribes were restored. Some people from other tribes may have come as well.

The object of the people's return concerned the building of the house of the Lord. This was the subject of the proclamation of Cyrus, whom God raised up for this very purpose... And for this end God worked in the hearts of those who were made willing to return to the land of their fathers.

Verse 5 of the first chapter shows a real work of God in the souls of many, including leaders both civil and religious. It led them to seize at once the opportunity given for a return to the land of their fathers, and to re-establish the worship of God by rebuilding His house. In God's providence Cyrus himself promoted this. A providential work of God in the surrounding world matched the spiritual work of God in the souls of His people.

But not all were ready to go back; only a small remnant was willing. The great majority preferred to remain in Babylon. There was nothing to attract them to Jerusalem — the city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen.

Agreement of heart and object is produced in all concerned: in Cyrus, without whose permission the captives could not have returned; in the heads of the fathers' houses of Judah and Benjamin, who were needed for the actual work of building; and in those who stayed behind, who shared with their brothers through their freewill offerings and helped cover the necessary costs. Nobody held preliminary meetings to arrange matters and reach an agreement. The action of the Lord on the hearts of all alike, and nothing else, produced this union of heart and purpose. This distinguishes a divine work from a human one, and is the sure proof of a real action of the Spirit of God. Every needed instrument therefore comes forward at the right moment, for the work is of God, and it must be accomplished.

Those whose spirits were raised up were to go up (v. 5). Verse 4 tells others, who would not go up themselves, to support them with material help. It is beautiful to read that they did so (v. 6).

Next, God worked in the hearts of the neighbours of those who devoted themselves to the work of the Lord's house. They "offered willingly," as the proclamation had asked, out of their own property. They helped them with vessels of silver and gold, and so on.

We have here, in this chapter, all the signs of a genuine work of God. Everyone concerned comes to the same heart and purpose. Cyrus agrees, and without his permission the captives could not have returned. The heads of the families of Judah and Benjamin agree, and the actual building work needed them. Those who stayed behind agree, and they shared with their brothers by their freewill offerings and so contributed towards the necessary expenses. There were no meetings beforehand to arrange things and reach agreement. The Lord alone produced this union of heart and purpose, working on the hearts of all alike. This is what marks off a divine work from a human one, and it is the sure proof of a real working of the Spirit of God. Every needed instrument comes forward at the right moment, because the work is of God and it must be accomplished.

This was not only a matter of freeing slaves, but of enriching them. So Cyrus was rightly representing a God of grace.… People near those who intended to go were willing to help them as Cyrus had directed. They gave silver and gold, goods and livestock, and precious things — that is, things of special value (v. 6). This shows at least that those so concerned about going to Jerusalem had not earned the contempt of the people among whom they lived.

The proclamation did not name any person or persons who were to go to Jerusalem and build the house. It threw the door open to any Jew whose heart stirred him to go, and promised him generous help in the project ahead of him. Worded like this, it meant that those who responded would mainly be men of piety, whose hearts were alive to the glory of God and to the place of His Name. The more worldly and selfish would be inclined to stay in the comfortable homes they had built during the seventy years of captivity. They would leave the task to others who were ready to face the difficulties and hardships.

In the wonderful day of recovery pictured in Ezra we see men of Judah and men of Benjamin concerned about building God's house. Their names remind us of the praises of God and of the Son of His right hand. Priests, Levites, and all whose spirits God had raised strengthened their hands with, among other blessed features, "precious things." Beloved, have our hearts not been "raised" (or "stirred," J.N.D.) by the truth that has been recovered to us in our day?… What strengthening of hands should be ours! Outwardly it is a day of smallness and weakness. Inwardly we are strong in affection and loyalty to Christ as we know and enjoy these "precious things" in the power of the Spirit.

Finally, Cyrus himself showed his interest in the work. He restored the vessels of the temple that Nebuchadnezzar had carried out of Jerusalem and put in the house of his gods. This was evidence that his own heart had also been touched by divine power. He counted these vessels out to Sheshbazzar, the prince of Judah.

God worked spiritually in the souls of His people, and He matched it with a providential work in the world around them. And so it has been again in more recent times.

There had been three deportations... The last of these three did the most damage. The temple was burnt, and very large numbers were led away captive. But the 70 years of captivity count from the first deportation, which we would call relatively unimportant. Why was this first one the important one in God's eyes? Well, it's because of the vessels. Nebuchadnezzar had taken the vessels of the Temple to Babylon, and even put them into the house of his idols. Such a thing had never happened before. True, some kings had taken silver from the treasure and even from the wings of the doors of the temple to appease the king of Assyria. But the holy vessels had never been touched.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of the sad fact that the idea of worship, and especially worship together, has been lost across much of the Christian world?

These vessels represented the worship rendered to God. The period of seventy years between their removal and return, as announced by the prophet, emphasizes their symbolic importance.

God had been dishonoured by the idolatry of the people and their kings. Was there any great difference whether the precious vessels stayed in His temple or were placed in the temple of idols at Babylon?... When wicked Belshazzar drank wine from the sacred vessels in praise of his idols, he meant to celebrate the triumph of false gods over the true God, and to set them publicly against the Lord. That same night, God answered him with judgment and death.

No doubt Cyrus had these vessels collected and carefully guarded... How it all shows that God had not forgotten His people! When His appointed time came, He showed His power on their behalf.

The holy vessels were counted and restored, as far as was fitting, for the Lord's house in Jerusalem. The ark — the centre, the highest in value, the nearest to the glory — was not there. Sadly, the glory itself had withdrawn. But in the day when the salvation of Israel comes out of Zion, the glory will return, never to leave again.

What the people of God need today is not so much innovation, but a return to the basic principles that were there from the beginning — a return to the Scriptures... A genuine revival always shows itself in the discovery of the Scriptures. It is not that the Scriptures could not have been known before. Through negligence they had been forgotten.

The ground of the choice was, that they were "holy to the Lord," as also were the vessels. As the prophet said, "You must be clean that bear the vessels of the Lord."

This prince was Zerubbabel. Sheshbazzar was the name the Babylonians had given him. He was born in Babylon, and his name means "stranger in Babylon." He became the princely leader of the returning exiles... In all there were 5,400 vessels of gold and silver which were handed over to Zerubbabel to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

He was a "prince of Judah," and he seems to have held some office in Persia, since he is called Sheshbazzar... He led the Jews who volunteered to return from exile under the decree of Cyrus.

There had been three deportations... The last of these three was the most significant one in terms of the damage done. The temple was burnt, and very large numbers led captive. But the 70 years of captivity run from the first deportation — the one we would call minor. Why was this first one the important one in God's eyes? Well, it's because of the vessels.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Doesn't this remind us of a sad fact? Much of the Christian world has lost the whole idea of worship, and above all of worship together. Concerts, performances, and all sorts of other things have taken the place of meetings for worship.

King Cyrus had all the articles Nebuchadnezzar had taken from Jerusalem brought out of the temple of his idols. He sent them back to their rightful place. He knew that Babylon's idols were not God. The Persian treasurer, Mithredath, counted these out to Sheshbazzar the prince of Judah. The record of them was faithfully kept.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark was not there — the centre, the most valuable, the nearest to the glory. Sadly, the glory itself had gone. But on the day when the salvation of Israel comes out of Zion, the glory will return, never to leave again.

The Lord produced the same heart and the same aim in everyone involved. Cyrus was one of them, and without his permission the captives could not have returned. Another group was the leading fathers of Judah and Benjamin, who were needed for the actual building work. A third was those who stayed behind... There were no meetings beforehand to arrange things and reach agreement. The union of heart and purpose came from the Lord's action on the hearts of all alike... So every instrument that is needed comes forward at the right moment, for the work is of God, and it must be done.

Alongside the spiritual work of God in the souls of His people ran a providential work of God in the world around them. So it has been again in more recent times.

kephor, 'large cup or bowl,' probably for the wine drunk before the Lord; where Scripture speaks of blood, it uses a different word. 1 Chr. 28:17; Ezra 1:10; Ezra 8:27.

There had been three deportations. The last of the three did the most damage: the temple was burnt, and very large numbers of people were led captive. But the 70 years of captivity count from the first deportation — the one we would call relatively unimportant. Why was this first one the important one in God's eyes? Well, it's because of the vessels. Nebuchadnezzar had taken the vessels of the Temple, took them to Babylon, and even put them into the house of his idols. Such a thing had never happened before. True, some kings had taken silver from the treasure and even from the wings of the doors of the temple (Ahas and Hezekiah) to appease the king of Assyria. But the holy vessels had never been touched.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of a sad fact? Wide parts of Christendom have lost the very idea of worship, and especially of worship together. Concerts, performances, and all kinds of things have replaced meetings for worship. Do you know a place where you can meet with Christians in full liberty of collective worship to the Father and the Son? This is the one thing the Father 'seeks': worshippers.

Verse 5 of the first chapter shows that there was a real work of God in the souls of many, including leaders both civil and religious. This work led them to seize at once the opportunity given them: to return to the land of their fathers and re-establish the worship of God by rebuilding His house. In the providence of God, Cyrus actively promoted this. Besides the valuable vessels given by Jews who did not join the journey to Jerusalem, he restored all the holy vessels of the house of the Lord, which Nebuchadnezzar had placed in the house of his gods. God's work in the souls of His people was matched by His providential work in the world around them.

Then Cyrus restored the vessels of the house of the LORD, which Nebuchadnezzar had brought from Jerusalem and put into the house of his gods (Daniel 1:2). His grandson, Belshazzar, defiled them at his shameless feast (Dan. 5:2). That same night Belshazzar was killed and Babylon fell. No doubt Cyrus had these vessels collected and carefully guarded... In all there were 5,400 vessels of gold and silver, handed over to Zerubbabel to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark, the centre, the highest in value, the nearest to the glory, was not there. Sadly, the glory itself had gone away. But in the day that the salvation of Israel comes out of Zion, the glory will return, never to leave again.

Mithredath the treasurer handed them to Sheshbazzar the prince of Judah. This prince was Zerubbabel: Sheshbazzar was the name the Babylonians had given him. He was born in Babylon; his name means "stranger in Babylon." He became the prince who led the returning exiles… In all, Zerubbabel received 5,400 vessels of gold and silver to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

He has not forgotten His promise either. He will bring a remnant back from the great scattering among all the nations of the world. When that return comes, a greater than Zerubbabel the prince of Judah will be the leader. The Lord Jesus, the Son of David, will be their Deliverer.

This first captivity had a character of its own. Devastation and the great number of men carried away marked the second and the third captivities. What marked the first was the plundering of the house of the Lord, stripped of the precious objects used in the service of worship… When Judah was restored, all these objects came back — 5,400 of them. This was even the most characteristic feature of the exodus that brought the remnant of the people back to their land… The main feature at the start of these 70 years is that the glory of the temple, the glory of the service of the worship of the Lord, was itself carried away captive.

Under Jehoiachin, Nebuchadnezzar plundered all the treasures of the house of God on a far greater scale, and smashed the vessels which Solomon had made… But, I repeat, this was a profanation with no precedent: decorating a temple of idols with the vessels made for the worship of the true God… Wicked Belshazzar drank wine from the sacred vessels with his lords, his wives and his concubines, in praise of his idols. He meant to celebrate the triumph of false gods over the true God, and to set them against the Lord in public. That same night, God answered him with judgment and death.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. But the ark was not there — the centre of it all, the highest in value, the nearest to the glory. Sadly, the glory itself had withdrawn. But in the day that the salvation of Israel comes out of Zion, the glory will return, no more to leave.

Verse 5 of the first chapter shows a real work of God in the souls of many… It led them to seize at once the opportunity they were given to return to the land of their fathers, and to set up the worship of God again by rebuilding His house. In the providence of God, Cyrus promoted this… he restored all the holy vessels of the house of the Lord, which Nebuchadnezzar had placed in the house of his gods. God's spiritual work in the souls of His people was matched by His providential work in the world around them.

He keeps the basins and knives of His house. He brings the vessels back again to the second temple. So His care for His redeemed ones must be more tender than His care for a spoon.