October, 1935
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actuality, their joy broke out in song (v. 2 ). Laughter and singing marked the attitude of the people to such an extent that testi mony was borne by all the nations that it was the Lord who had “ done great things for them,” and the people agreed - (v. 3). Looking ahead into the far future, the prophet prays that the final and full return of Israel might be hastened (v. 4), and he declares that when that time comes, the fullness of rejoicing will be experi enced. At that time, those who now are found in tears will return with rejoicing, bringing the sheaves o f redeemed Gentiles with them (vs. 5, 6 ). Then will be seen the fulfillment of other great prophecies concerning the Lord’s earthly people and the accomplishment o f His purposes for them (cf. Zech. 8:20-23; Isa. 2:1-5; Micah 4:1-7; Isa. 60:1-3). Points and Problems 1. Ezra 1 :2-4 contains the famous de cree of Cyrus, the Persian king, authoriz ing the rebuilding of the Jewish temple at Jerusalem. It is rather surprising to find this great pagan monarch bothering to help a people which did not have the best repu tation as subjects. Various explanations have been offered. One is that Cyrus was a Zoroastrian in religion and therefore sympathized with the monotheistic faith of the Jews, a view not supported by the archaeological evidence. The Jewish his torian, Josephus, explains that Cyrus was influenced by seeing the prophecy of Isaiah 44:28 to 45:6, uttered 150 years before he began to reign, in which he is named as the “anointed” of God to subdue nations and perform His will in the laying o f the foundation of the temple. Certainly the view o f Josephus is not impossible, for Daniel the prophet evidently served as a sort of prime minister “unto the first year of king Cyrus” (Dan. 1 :21), and it would have been strange if Daniel, lifelong stu-. dent of the prophets, had not brought Isaiah’s striking prophecy to the king’s attention. This view seems all the more plausible when we recall Daniel’s passion for the rebuilding of the sanctuary at Jeru salem (Dan. 9:17). The first verse of Ezra offers a brief and simple explanation of the Cyrus decree : “ The Lord stirred up the spirit o f Cyrus . . . that he made a proclamation”—an explanation which does not contradict the view of Josephus, for God may have used the prophecy of Isaiah to stir up the king. 2. From archaeological inscriptions it appears that Cyrus’ treatment o f the Jews, in the matter o f their temple, was in line with his general policy. Nahonidus, last king o f thè Babylonian Empire, had rather foolishly caused widespread discontent by removing to his own capital images o f the various gods in other cities. Cyrus, seeing more clearly the political danger of tamp ering with people’s religion, promptly sent them back. Restoration of their sacred vessels to the Jews would accord with this policy. Mr. Hitler should read ancient history. _ _ _ _ _ Golden Text Illustration I was reading of the battle o f Agincourt, in which Henry V. figured ; and, it is said, after the battle was won—and gloriously won—the king wanted to acknowledge the divine interposition. He ordered the chap lain to read the psalm of David, and when the reader came to the words, “Not unto us, O Lord, not unto us, but unto thy name give glory,” the king dismounted, and all the cavalry dismounted, and all the great host o f officers and men threw themselves on their faces. Oh, at the story o f the
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when the people had been drawn away from their idolatry, for idolatry with its attendant evils had been the cause of their captivity. The liberty that was offered was accept ed immediately (vs. 5, 6 ). “The chief of the fathers of Judah and Benjamin, and the priests, and the Levites” composed the returning company. The people’s ac ceptance o f the invitation to return was an acknowledgment that they belonged to the Lord, and it was also an indication of their surrender to Him for His service. Then, as the people accepted His offer o f release, God moved upon the hearts of those with whom they dwelt to supply all their needs for the approaching journey. This example of Gentile compassion toward Israel is one which needs to be followed today, while “the times of the Gentiles” run their course. III. T he R esult of the R eturn (Psa. 126:1-6). This psalm, which is descriptive of the return from Babylon, is also prophetic. It looks forward to the coming restoration o f the nation, when all Israel will be saved and established in its own land in peace and quietness. The psalm is an illustration o f a principle which is frequently found in Scripture, the principle of double refer ence. That is, two events are in view in one prophecy—one of them has an immedi ate fulfillment, while the other is to trans pire at a future time. And in the fulfill ment of the first o f these two, there is a picture o f the fulfillment of the one that is still in the future. The release from captivity seemed like a dream to the people (v. 1). During the seventy years of bondage, the prospect of their promised return had perhaps grown dim, because of the blinding force o f the experiences through which the people had passed. But when the people realized that their liberty was not a dream, but was an BLACKBOARD LESSON HOW GOD W O R K S O U T HIS PURPOSES T H R U M E N L a y ie l d e d LE A D E R , ■ rO L L O W E R S - TTT a "STIR .R .IN & “ BV -LU: T H E S P lR .IT (EZRA 1: s) I E - AC T IO N
In the sight of man, this offer of free dom was merely a movement on the part o f Cyrus, king of Babylon, to secure the fuller allegiance and helpfulness o f a people restored to their own land, or to relieve Babylon of some economic pressure. The whole proposition appeared to be a wise political move to strengthen the king dom o f Babylon. But underneath outward appearances, there was the movement of the living God in inclining the heart o f a man to fulfill prophecy. II. T he P rovision for the R eturn (Ezra 1:2-6). Cyrus acknowledged the sovereignty of “ the Lord God o f heaven” (v. 2). This title is the name the Lord adopted to ex press His new relationship to mankind when He gave dominion into the hands o f the Gentiles. He had forsaken Jeru salem, the temple, and the theocracy, and had become “ the God o f heaven.” He is “the Lord God of heaven” now, in relation to the affairs o f earth, and thus He will be known until Christ returns with “ the glory of the Father.” Because He is “the Lord God of heaven,” - He is supreme among the nations, and they retain their places and exercise their power and do minion only because o f Him. Not only did Cyrus confess this relationship, but he also recognized that the God o f heaven had appointed him to a specific task—to see to it that the temple was restored at Jeru salem. The permission granted to the Lord’s people to return to Jerusalem was not an obligation upon them to return (v. 3). It was not a legal requirement, but all who desired to go could go. However, except to the eye of faith, there was little to attract at Jerusalem. The walls had been broken down, the city was devastated, and the house of the Lord was destroyed. But it was still the place of which the Lord had said: “Jerusalem, the city which I have chosen me to put my name there” (1 Ki. 11:36), and only there could God be wor shiped properly in that dispensation. Provision was made for the needs of the returning people (v. 4). Cyrus not only proclaimed that the people could go, but he recognized also that there was no hope of their accepting the offer unless some provision was made for both the journey and the necessary work at the end of the journey. This return of the people did not end “the times o f the Gentiles” ; Judah would still be merely a territory under Gentile dominion. But it provided release from servitude. The release came
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