The Edict Of Cyrus (Ezra 1:1-4).
‘Now in the first year of Cyrus king of Persia, that the word of YHWH by the mouth of Jeremiah might be accomplished, YHWH stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,'
The first year of Cyrus II referred to was 538 BC, the dating being from his capture of Babylon, this being the date when control of Palestine passed into his hands. The title King of Persia was one proudly used by him and his successors, along with the titles the King, the Great King, King of kings, King of the lands, etc. The writer no doubt saw these other titles as impinging on the sovereignty of YHWH and thus spoke of him as the ‘king of Persia', an exalted title, but also (to Jews) a reminder that only YHWH was King over the whole earth. An inscription dated about 600 BC spoke of Ariyaramna, the brother of Cyrus I, as ‘the great King, King of kings, King of Persia', and indeed the title King of Persia occurs regularly in records during the period of the Persian Empire. It has been said that ‘eighteen different authors in nineteen different documents from Persian times use this title altogether thirty eight different times, and of at least six different Persian kings'. It is found on the inscriptions at Behistun of Darius I. Thus objections to its use in Ezra are invalid.
In Babylonia, and only in Babylonia (that is, outside of Scripture where it is used in Ezra 5:13 in a place where Cyrus is seen as successor to Nebuchadnezzar king of Babylon; and in Nehemiah 13:6), the kings of Persia used the title ‘king of Babylon'. In Egypt they used the title ‘king of Egypt' or equivalent. Compare also ‘king of the Medes' and ‘king of Anshan'. The use of titles by Persian kings was thus very fluid and often depended on who was being addressed. But ‘king of Persia' was widely used and aptly described Cyrus.
‘That the word of YHWH by the mouth of Jeremiah might be accomplished.' The writer sees what follows as resulting from ‘the word of YHWH'. His word is going forth and accomplishing His purpose (compare Isaiah 55:11). The particular word of YHWH is described as that spoken by Jeremiah the prophet. This is probably a reference to Jeremiah 51:1 where we read, ‘Behold I will stir up against Babylon -- the spirit of a destroyer.' This can be read in parallel with Jeremiah 25:12 ff; Jeremiah 29:10 ff).
‘YHWH stirred up the spirit of Cyrus king of Persia.' Whatever Cyrus might say, and whatever other people might believe, the writer knew that it was YHWH who had brought about what would now happen. It was He Who had ‘stirred up the spirit of Cyrus king of Persia', with the result that Cyrus had issued an edict and made a public proclamation to the effect that the Jews could return to Jerusalem and there build a Temple to YHWH in accordance with the king's command.
This was fully in accordance with Cyrus' policy of restoring native communities and their gods. Thus in what we call ‘the Cyrus cylinder' Cyrus wrote, “the holy cities beyond the Tigris, whose settlements had been in ruins over a long period, the gods whose abode is in the midst of them, I returned to their places and housed them in lasting abodes. I gathered together all their inhabitants, and restored (to them) their dwellings.” Judah were not unique in this regard.
‘So that he made a proclamation throughout all his kingdom, and put it also in writing, saying ---.' The proclamation made ‘throughout all his kingdom' may well have been in more general terms, with the writer only being interested in what was put into writing concerning Judah. On the other hand it may be that Cyrus had all his edicts read out in popular form in each place in order to impress both his subject people and their gods. Alternately ‘throughout all his kingdom' may simply be intended by the writer to signify all places where Jews might be present, and they were pretty widespread.
‘Put it also in writing.' It was common for important oral edicts to also be put in writing. Compare 2 Kings 19:9-14; 2 Chronicles 17:9; 2 Chronicles 30:1.
“Thus says Cyrus king of Persia, All the kingdoms of the earth has YHWH, the God of heaven, given me, and he has charged me to build him a house in Jerusalem, which is in Judah.”
Similar wording to this, in the form of a proclamation and altered to suit the particular situation, was probably used by Cyrus in many parts of his kingdom as he caused permanent sanctuaries to be rebuilt in many major religious centres and restored to people their gods which had been plundered by Babylon. He wanted full credit for what was happening so as to gain the support of the people, and what was equally important in his eyes, the support of their gods. Here the wording of his decree is particularised, presumably by Jewish advisers, in order to apply to the situation of the Jews, possibly as influenced by Isaiah 44:28 to Isaiah 45:1. Cyrus was unconsciously fulfilling Isaiah's prophecy, something which the Jews may well have brought to his attention (something which Josephus claims, for, although he is not reliable for this period, it is not unlikely).
‘All the kingdoms of the earth.' A slight exaggeration. But the idea was of those kingdoms within his purview. He did not in fact conquer Egypt, that would be left to his son Cambyses after his death. For an example of such an exaggerated description compare 1 Kings 4:34.
‘Has YHWH the God of heaven given me.' Cyrus saw all the gods as on his side. After all had they not given him control over his world? And thus he did genuinely believe that ‘YHWH, the God of Heaven' had given to him all the kingdoms of the world (as had Marduk also, see citation above) and that YHWH had charged him to build him a house in Jerusalem (just as other gods had charged him to rebuild their sanctuaries). That the edict was not too personal to him comes out in that he made no effort to ensure that the building of the Jerusalem Temple actually took place. For whilst an initial foundation was laid early on, it would not be until after his death that the Temple was actually built. Thus he left the actual fulfilment of the charge to the initiative of the local communities. We must not, however, underestimate the value of the decree. It gave official permission, from the highest possible earthly source, to erect the Temple.
The title ‘the God of Heaven' and its equivalents was one used to describe YHWH to outsiders, and was therefore the one used by those who were living outside Palestine. Thus it was used by Jonah to foreign seamen (Jonah 1:9), and by Daniel in exile (Daniel 2:18-19; Daniel 2:37; Daniel 2:44; compare also Daniel 4:37; Daniel 5:23). See also Nehemiah 1:4-5; Nehemiah 2:4; Nehemiah 2:20. Compare its use in the Elephantine papyri addressed to the Persian governor in Judea.
“Whoever there is 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 YHWH, the God of Israel, he is God, which is in Jerusalem.”
Permission was also given for all exiles who wished to do so to return to their native land. This was important. Prior to this they had had a certain level of freedom, but they did not have permission to leave the place where they were. Had they attempted to leave the Babylonians would immediately have stepped in to prevent it. Now, however, Cyrus was giving official permission for them to return home. The permission was voluntary. There was no compulsion. But it was valid for all who wanted to return. Note Cyrus' plea that in the case of each who wanted to return his God would be with him, and it was with a view to YHWH's house being rebuilt in Jerusalem. Cyrus was concerned to keep YHWH on his side.
‘Which is in Judah.' The Jewish advisers, and no doubt the Persian officials, would be concerned to ensure that all recognised where the Jerusalem in mind was. This is a touch of authenticity.
“And whoever is left, in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with domestic animals, besides the freewill-offering for the house of God which is in Jerusalem.”
Those Jews who did not want to return were nevertheless called on to give material assistance towards the project. They were to provide silver, gold, materials and provisions, and domestic animals. This would include horses, camels and asses for travelling, and cattle, sheep and goats which would supply provisions. The reference to the freewill offering for the house of God may have in mind that it was a freely given contribution towards the building fund, or it may have been a regular amount given freely by many Jews towards the upkeep of worship in Jerusalem.
It must be considered unlikely that the intention was that non-Jews should also contribute towards their welfare, although of course some might, even though some see it that way. There was no reason why they should, unless out of pure friendliness. They probably had no great desire to see the Jews depart.