Coke's Commentary on the Holy Bible · Ezra Kapitel 1

Ver. 1. Cyrus— Concerning Cyrus, see Isaiah 44:28. It is probable, that this decree of Cyrus in favour of the Jews was in a great measure owing to the good offices of Daniel. Cyrus, at his first coming to Babylon, found him there, an old minister of state, famed over all the east for his great wisdom; and accordingly we find, that he not only employed him as such; but, upon settling the government, made him first superintendant, or prime minister of state, over all the provinces of the empire. In this station of life, Daniel must have been a person of great authority at court, and highly in the esteem of his prince; and it is not improbable, that he might shew him the passages in Isaiah referring to him; for it is evident from the decree itself, that Cyrus had seen those prophesies.

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Ver. 2. The Lord God of heaven— It is observable, that God, in the former books, is called the Lord of hosts; but in the last of Chronicles, in this, in Nehemiah, and Daniel 1:0.e. in the books written after the captivity, he is styled the God of heaven, and not Lord of hosts, though they are both used in the same sense.

REFLECTIONS.—The seventy years of captivity now drew to their period; and the drooping hope of God's captive people began to revive, on the conquest of their oppressors by Cyrus, so long before prophesied of by name to be their deliverer: nor did he disappoint their expectations; for, no sooner had he subdued the Babylonish empire, than he issued out an edict for the restoration of the Jewish people. He was convinced, as appears by the proclamation, of the glory of Israel's God, attributed his great successes to his blessing, and diligently sought to correspond with his orders. The Lord stirred up his spirit; he looked upon himself as obliged to build his temple, according to the prophetic word; and therefore, while he gives a general leave to the Jews to return, he enjoins his subjects everywhere to assist them; that they who were poor might be furnished with necessaries for their journey, and a comfortable settlement when they came into their own land. And hereto especially the richer Jews, who chose to continue still in Babylon, were called to contribute; and, if they went not themselves, to help their brethren, and send their free-will offerings to Jerusalem. Note; (1.) Not one jot or tittle of God's word can fail; though the accomplishment of his promises seems long, it is sure at the appointed time. (2.) When the length of our sufferings is near making us despair of their termination, God causes light to rise up in the darkness, and there is hope in the end. (3.) The greatest kings are under the divine government; God has access to the spirits of men, and can incline them to serve his purposes. (4.) Whatever good desire is stirred up in our hearts, we must acknowledge it to be the gift of God. (5.) God is the disposer of the kingdoms of the world: they are truly wise and great who see his hand in their prosperity, and desire to advance his glory in the station to which he has exalted them. (6.) They who have a love for the temple, will gladly open their hand in liberal contribution for the furtherance of so good a work.

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Ver. 8. Sheshbazzar, the prince of Judah— His name was originally Zerubbabel; but it was common for the great men of Judah, at the time of the captivity, to have two names; one of their own country, which was domestic, and another of the Chaldeans, which was used at court. Zerubbabel was born at Babylon, and his name, זרבבל zerubbabel, which signifies an exile, or stranger in Babylon, implies the misery of the people of Israel at that time; but שׁשׁבצר Sheshbazzar, which is a compound of two words, signifying, fine linen and gold, seems to be a name of better omen, and to denote their future and more flourishing condition. So Bishop Patrick. Dr. Trapp, however, says, that Shesh-bazzar signifies joy in tribulation. Some are of opinion, that, among the sacred things which Cyrus ordered to be restored, the ark of the covenant was one; but it nowhere appears that this ark was carried from Jerusalem to Babylon. They tell us, indeed, that in the second temple sacrifices were offered as in the first, and all solemn days observed, especially the great day of expiation, when the law ordained that the blood should be sprinkled before the mercy-seat; and the mercy-seat, say they, was part of the ark; but, besides that the ark without the Shechinah (which was then certainly withdrawn) would have been of no great significance, the Jews universally acknowledge, that the ark was one of the five things which were wanting in the second temple.

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