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In this chapter we have, I. The proclamation which Cyrus, king of Persia, issued out for the release of all the Jews that he found captives in Babylon, and the building of their temple in Jerusalem, Ezr 1:1-4. II. The return of many thereupon, Ezr 1:5,6. III. Orders given for the restoring of the vessels of the temple, Ezr 1:7-11. And this is the dawning of the day of their deliverance.
1-11
The Proclamation of Cyrus (536 BC)
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居魯士的詔書（主前五三六年）
¹ 波斯王居魯士元年，耶和華為要應驗藉耶利米口中所說的話，就激動波斯王居魯士的心，使他下詔通告全國，並用文字寫下，說：
² 波斯王居魯士如此說：耶和華天上的神已將天下萬國賜給我，又囑咐我在猶大的耶路撒冷為他建造殿宇。
³ 你們中間凡作他子民的，可以上猶大的耶路撒冷，在耶路撒冷重建耶和華以色列神的殿——只有他是神——願神與這人同在。
⁴ 凡剩下的人，無論寄居何處，那地的人要用金銀、財物、牲畜幫助他，另外也要為耶路撒冷神的殿甘心獻上禮物。
我們在此應當思想，1. 被擄的猶太人在巴比倫的處境如何。從許多方面來看都非常淒慘：他們落在那些恨惡他們之人的權下，沒有甚麼可以稱為自己的；他們沒有聖殿，沒有祭壇；他們若唱詩篇，仇敵就譏誚他們；然而他們當中有先知。以西結和但以理與外邦人分別出來。他們當中有人在朝廷被提拔，有人在鄉間有安舒的住處，他們都存著盼望，相信到了時候，他們必再回到本地；為此期待，他們在他們中間保留了家族的區別、宗教的知識，以及對偶像的厭惡。2. 他們所處政府的情形如何。尼布甲尼撒在他作王第一年——即約雅敬第四年——擄去了他們當中許多人；他作王四十五年，他的兒子以未米羅達二十三年，他的孫子伯沙撒三年，這就湊足了七十年。賴富特博士如此說。聖經指控尼布甲尼撒不開釋自己家中的囚犯（賽 14:17）。並且，若他向這些可憐的猶太人施憐憫，但以理曾告訴他，那必成為他平康的延長（但 4:27）。但巴比倫罪惡的量度終於滿了，於是瑪代人大利烏和波斯人居魯士將毀滅加在他們身上，我們在但 5:31 讀到此事。大利烏年老時，將國政交給居魯士；他就被用作猶太人得釋放的工具。他一得到巴比倫國的主權，就立即下令如此行，也許是為了與尼布甲尼撒相抗衡——他已剪除了尼布甲尼撒的家族——也是因為他樂於推翻尼布甲尼撒所作的，或是出於策略，要使新得的國土以仁慈溫和著稱，或是（如有人所想）出於對以賽亞預言的敬虔之心——這預言早在一百五十多年前就已發表、為人所知，在那裏他被明確指名為那將為神作這事、神也要為他作大事的人（賽 44:28，45:1 等），這預言或許是由他身邊的人給他看的。據說他的名字在波斯語中的意思是太陽，因為他為神的教會帶來了光明與醫治，是基督那公義的太陽的顯著預表。也有人說他的名字意思是父親，而基督是永在的父。如今我們在此被告知，
I. 這詔書的緣起。*耶和華激動居魯士的心。*請注意，君王的心在耶和華手中，如同溝中的水流，他隨意流轉。論到居魯士，說他不認識神，也不知道怎樣事奉他；但神認識他，也知道怎樣藉他來事奉自己，賽 45:4。神藉著對人心靈的影響來治理世界；無論何時作了甚麼善事，都是神激動那靈去作的——他把意念放在人心中，賜給悟性作出正確判斷，又隨己意引導人的意志。因此，無論何時為神的教會作了甚麼善事，榮耀都當歸給他。
II. 這詔書與耶利米預言的關係。神不僅藉耶利米應許他們必歸回，還定了時間，如今那恩待錫安的既定時候已經來到。七十年已經定了（耶 25:12，29:10）；那保守關於以色列人出埃及的應許一天不差的神（出 12:41），無疑在這事上也同樣準時。居魯士如今所作的，早被稱為他僕人話語的堅立（賽 44:26）。耶利米活著的時候被人痛恨藐視；然而護理之工在他死後許久如此尊榮他，使一位大能的君王受感動，照他口中所傳耶和華的話而行。
III. 這詔書的日期。是在他作王第一年，不是他作波斯王——他生來所據的國——的第一年，而是他作巴比倫王——他所征服的國——的第一年。那些心被激動，在起初年日就從神開始、事奉他的人，是大受尊榮的。
IV. 詔書的頒布。既用口傳（他使聲音傳遍全國，如同禧年的號角，在許多憂愁的年日之後的一個喜樂的安息年，向被擄的人宣告自由），也用文字：他把它寫下來，使它更為確切，並可送到那些遙遠的省份——十個支派被分散在亞述和瑪代之地的地方，王下 17:6。
V. 這自由之詔的內容。
1. 序言表明了影響他的緣由和考慮，Ezr 1:2。看來他的心思蒙了光照，認識了耶和華（他如此稱呼）——以色列的神——為惟一又真又活的神，天上的神，是一切天下萬國的主宰和掌管者；論到他他說（Ezr 1:3），他是神，惟獨是神，在一切之上。雖然他沒有因教育而認識神，神卻使他在此時如此認識他，以致他以仰望他之心作這服事。他聲明他這樣作，(1.) 是出於對神的感恩，因神賜給他的恩惠：天上的神已將天下萬國賜給我。這聽起來略有虛榮之嫌，因為天下萬國中有許多與他無干；但他的意思是，神已將賜給尼布甲尼撒的一切都賜給了他——但以理說，尼布甲尼撒的國權是直到地極（但 4:22，5:19）。請注意，神是權柄之源；天下萬國都在他的手中；無論誰在其中有多少分，都是從他領受的；神所託付大權和廣大產業的人，當看自己因此有義務為他多作。(2.) 是出於順服神。他囑咐我在猶大的耶路撒冷為他建造殿宇；大概是藉著夜間的夢或異象，並因對照以賽亞的預言而得以證實——在那預言中他如此行已被預言。以色列人對神命令的悖逆——他們常被責備——因著這位外邦君王的順服而更顯嚴重。
2. 他准許他全國境內的一切猶太人自由上耶路撒冷去，在那裏建造耶和華的殿，Ezr 1:3。他對神的敬重使他不顧：(1.) 他政府的世俗利益。把如此眾多有用的人留在國中本是他的策略，讓他們離開、在自己的土地上重新扎根，看來是不智的；但敬虔是最好的策略。(2.) 本國宗教的體面。他為何不吩咐他們為巴比倫或波斯的神建造殿宇呢？他相信以色列的神是天上的神，因此要他的以色列人單單敬拜他。讓他們奉耶和華他們神的名而行。
3. 他附加了一道捐輸的命令，為的是供給那些貧窮、無力自理費用之人的開支，Ezr 1:4。「凡剩下的人，因為沒有資財上耶路撒冷，那地的人要用……幫助他。」有人把這理解為一項對王官員的命令，要他們從王庫中供應，如 Ezr 6:8 所記。但這也可理解為給被擄者的一項憑據，授權他們向王一切仁慈的臣民乞求並領受賙濟和慈善捐輸。我們可以設想，猶太人在鄰舍中間行事為人如此端正，以致他們因愛他們而樂意供給他們，正如埃及人因厭煩他們而樂意給他們一樣。至少有許多人會善待他們，因為他們看到政府會悅納。居魯士不僅對那些要去的人寄予美好的祝願（他們的神與他們同在，Ezr 1:3），還顧念為他們預備所需用的。他假定他們當中有能力的必獻上為神殿的甘心祭，以促進重建。但除此之外，他還要他們從他的國中得供應。聖殿的祝願者也當為它有所作為。
⁵ 於是，猶大和便雅憫的族長、祭司、利未人，並一切被神激動他心靈的人，都起來要上耶路撒冷去建造耶和華的殿。
⁶ 他們四圍的人也都用銀器、金子、財物、牲畜、珍寶幫助他們，另外還有甘心獻的禮物。
⁷ 居魯士王也將耶和華殿的器皿拿出來，這器皿是尼布甲尼撒從耶路撒冷拿出來，放在自己神廟中的。
⁸ 波斯王居魯士派庫官米特利達將這器皿拿出來，按數交給猶大的首領設巴薩。
⁹ 器皿的數目記在下面：金盤三十個，銀盤一千個，刀二十九把，
¹⁰ 金碗三十個，次等銀碗四百一十個，其餘的器皿一千件。
¹¹ 金銀器皿共有五千四百件。被擄的人從巴比倫上耶路撒冷的時候，設巴薩將這一切都帶上來。
我們在此被告知，
I. 居魯士的詔書在別人身上如何奏效。1. 他既已准許猶太人上耶路撒冷，他們當中許多人就照樣上去了，Ezr 1:5。這事的領袖是猶大和便雅憫的族長——那些尊貴而有經驗的人，理當期望他們既然在尊嚴上高於弟兄，就當在本分上走在弟兄前頭。祭司和利未人（如他們所當作的）也在那重新面向錫安的人之首。若有甚麼善工要作，就讓傳道人率先去作。與他們同去的是那些神已感動他們上去的人。那激動居魯士的心去宣佈這自由的同一位神，也激動他們的心去領受這自由；因為這事不是倚靠勢力，不是倚靠才能，乃是倚靠萬軍之耶和華的靈，亞 4:6。對他們當中一些人來說，留在巴比倫的試探或許很強。他們在那裏有舒適的住處，已經與鄰舍結交了愜意的關係，預備說我們在這裏真好。他們歸回的阻礙又多又大：路途遙遠，妻子兒女不適合跋涉，他們的故土對他們如同異鄉，通往那裏的路是未知的路。上耶路撒冷去！他們在那裏要作甚麼呢？那裏盡是廢墟，又在仇敵中間，他們要成為容易到手的獵物。許多人被這些考慮所勝，要留在巴比倫，至少不與第一批同去。但有一些人勝過了這些困難，敢於破冰，不怕路上的獅子、街上的獅子；他們就是那些神激動了他們心靈的人。他藉著他的靈和恩典，使他們充滿了對自由的慷慨志向、對自己故土的敬虔情感，以及對自由公開地實行自己宗教的渴望。若神任憑他們自己，任憑他們隨從血氣的計謀，他們必留在巴比倫；但他把他們的心放在那裏，使他們面向錫安，如陌生人一般尋求通往那裏的路（耶 50:5）；因為他們作為新一代的人，如同他們的祖宗亞伯拉罕一樣，從這迦勒底之地出去，還不知往哪裏去（來 11:8）。請注意，無論我們作了甚麼善事，都當純粹歸因於神的恩典；是他激動我們的心靈去作，在我們心裏運行，使我們立志又行事。我們的心靈天然傾向這地和地上的事。若它們向上移動——在甚麼敬虔的情感或敬虔的行動上——那就是神激動了它們。福音的呼召和應許如同居魯士的詔書：被擄的得釋放（路 4:18）。那些被罪的不義轄制、被綁在神公義審判之下的人，可以因耶穌基督得著自由。凡願意藉著悔改和信心歸向神、歸向他對神的本分、歸向他在神裏面的福樂的人，耶穌基督已為他開了路，讓他從罪的奴役中出來，進入神兒女榮耀的自由。這應許是向一切人發出的。基督如此發出，是照著父所賜他的天上地下所有的權柄（這比賜給居魯士的統治權大得多，Ezr 1:2），並照著所交託他為神建造殿宇——在世上為神設立教會、在人間設立國度——的使命。許多聽見這喜信的人選擇坐在巴比倫不動，他們愛慕自己的罪，不願冒險承擔聖潔生活的艱難；但有一些人勝過了這些阻礙，決心建造神的殿，無論代價如何，要使他們的宗教成為他們的天堂——他們就是那些神已激動其心靈、使之超乎世界和肉體的人，是他在他掌權的日子使之甘心的人，詩 110:3。如此，天上的迦南必被充滿，雖然許多人死在巴比倫；福音的呼召也不會徒然發出。2. 居魯士既已命令他們的鄰舍幫助他們，鄰舍也就這樣作了，Ezr 1:6。一切在他們四圍的人都供給他們器皿和財物，以供他們旅途的開支，並幫助他們建造和陳設他們自己的家和神的殿。正如帳幕是用埃及的財物造的，第一聖殿是藉外邦人的勞工建造的，第二聖殿則是藉迦勒底人的捐輸建造的——這一切都暗示著外邦人將來要被接納入教會。神在他願意的地方，能使外邦人的心向他百姓友善，使那些從前削弱他們的人去堅固他們的手。地卻幫助婦人。除了那些留下來的猶太人自己本著對神和他殿的愛心所甘心獻上的以外，還有許多——可以說——是巴比倫人不情願地獻上的，他們因神在他們心意中所施的影響而去作，這影響連他們自己也說不清。
這詔書如何由居魯士自己加以支持。為了證明他對神殿之愛心的真誠，他不僅釋放了神的百姓，還歸還了聖殿的器皿，Ezr 1:7,8。在此請注意，1. 護理之工何等看顧聖殿的器皿，使它們不致遺失、被熔化，或與別的器皿混雜以至無法辨認，而是如今全部都在。神也這樣看顧那些活著的憐憫的器皿、尊貴的器皿——論到他們說（提後 2:19,20），主認識誰是他的人，他們沒有一個會滅亡。2. 雖然它們曾被放在偶像的廟裏，大概還被用於偶像的崇拜，如今卻被歸還，用於神。神必收回自己的東西；那壯士的擄物也必被轉為征服者所用。3. 猶大即使在被擄中仍有首領。設巴薩——據推想就是所羅巴伯——在此被稱為猶大的首領；迦勒底人稱他為設巴薩，意思是患難中的喜樂；但在他自己的百姓中，他使用所羅巴伯這名——在巴比倫的陌生人；他如此看自己，視耶路撒冷為家——雖然如約瑟夫所說，他是巴比倫王的御林軍統領。他照管猶太人的事務，對他們有一些權柄，大概是從約雅斤（即耶哥尼雅）死的時候起，因約雅斤立他為繼承人——他既是出於大衛家。4. 聖殿的器皿被數點交給他（Ezr 1:8），他也負責將它們安全運到耶路撒冷，Ezr 1:11。這會鼓勵他們建造聖殿，因為他們已有如此豐富的器具，等殿建成便可放入其中。雖然神的聖禮——如同聖殿的器皿——可能被新約的巴比倫所腐化和褻瀱，它們終必在適當的時候恢復其原初的用途和目的；因為神所設立的，一點一畫也不會落空。
英文原文
The Proclamation of Cyrus (536 BC)
¹ 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,
² 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 a house at Jerusalem, which is in Judah.
³ 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.
⁴ 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.
It will be proper for us here to consider, 1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry. 2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa 14:17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Da 4:27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Da 5:31 Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa 44:28,45:1, etc.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told,
I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa 45:4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them.
II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer 25:12,29:10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Ex 12:41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa 44:26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth.
III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years.
IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, 2Ki 17:6.
V. The purport of this proclamation of liberty.
1. The preamble shows the causes and considerations by which he was influenced, Ezr 1:2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says Ezr 1:3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Da 4:22,5:19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king.
2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, Ezr 1:3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God.
3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, Ezr 1:4. "Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him." Some take it as an order to the king's officers to supply them out of his revenue, as Ezr 6:8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went (Their God be with them, Ezr 1:3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.
⁵ 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.
⁶ 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.
⁷ 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;
⁸ 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.
⁹ And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives,
¹⁰ Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand.
¹¹ 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.
We are here told,
I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zec 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Lu 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Ps 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, Ezr 1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.
How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7,8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2Ti 2:19,20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel—a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New-Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.
本章中我們有，I. 波斯王居魯士發布的諭旨——釋放他在巴比倫所找到一切被擄的猶太人，並建造他們在耶路撒冷的聖殿，Ezr 1:1-4。II. 許多人因此歸回，Ezr 1:5,6。III. 為歸還聖殿器皿所下的命令，Ezr 1:7-11。這是他們蒙拯救之日的曙光。