Why did Cyrus give permission to restore Jerusalem?

The permission granted by Cyrus the Great for the restoration of Jerusalem holds significant historical and theological implications, particularly in the context of biblical prophecy and the interactions between the Persian Empire and the Jewish people. To understand why this king issued this decree and its connection to biblical prophecy, including references from the Book of Daniel and the affirmation by Josephus regarding Isaiah 44:28, we need to delve into both historical records and biblical texts.

Historical Context: Cyrus and the Persian Empire

Cyrus II, known as Cyrus the Great, ruled the Persian Empire from 559 to 530 BCE. He is celebrated in history for his military conquests, administrative reforms, and policies of religious tolerance. This king conquered the Neo-Babylonian Empire in 539 BCE, bringing an end to its dominance in the region. His approach to governance was markedly different from his predecessors; instead of imposing his own religion and customs on conquered peoples, the king allowed local cultures and religions to flourish, promoting stability and loyalty among his subjects.

Cyrus’ Cylinder

One of the most significant artifacts confirming Cyrus’ policies is the Cyrus Cylinder, a clay cylinder inscribed in Akkadian cuneiform that describes the king’s conquest of Babylon and his subsequent policies. The cylinder depicts the king as a benevolent ruler who restored temples and allowed displaced peoples to return to their homelands. While the cylinder does not mention Jerusalem specifically, its contents align with Cyrus’ general policy of restoration and religious tolerance.

Biblical Prophecy and Cyrus

Isaiah 44:28 and 45:1

The connection between Cyrus and the restoration of Jerusalem is prophesied in the Book of Isaiah, centuries before Cyrus’ reign. Isaiah, writing during the 8th century BCE, prophesies about a ruler named Cyrus who would facilitate the return of the Jewish exiles and the rebuilding of Jerusalem.

Isaiah 44:28 (NKJV):

“Who says of Cyrus, ‘He is My shepherd, And he shall perform all My pleasure, Saying to Jerusalem, “You shall be built,” And to the temple, “Your foundation shall be laid.”’”

This prophecy identifies Cyrus by name and foretells his role in the reconstruction of Jerusalem and its temple.

Isaiah 45:1 (NKJV):

“Thus says the Lord to His anointed, To Cyrus, whose right hand I have held- To subdue nations before him And loose the armor of kings, To open before him the double doors, So that the gates will not be shut:”

Here, Cyrus is called the Lord’s anointed, indicating God’s favor upon him for the specific task of releasing the Jewish exiles and facilitating the restoration of Jerusalem.

Cyrus’ Decree in Ezra

The decree of Cyrus allowing the Jews to return to Jerusalem and rebuild the temple is recorded in the Book of Ezra. This decree aligns with the prophecy of Isaiah and demonstrates the historical accuracy of biblical prophecy.

Ezra 1:1-4 (NKJV):

“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, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, Thus says Cyrus king of Persia: All the kingdoms of the earth the Lord God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May 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 God), which is in Jerusalem. And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem.”

This decree not only permits the Jews to return but also provides resources for the reconstruction of the temple, fulfilling the prophecy of Isaiah.

Some believe that the king’s words “He is God” (Ezra 1:3, NKJV) is an announcement by him that Jehovah is the only true God. This announcement is similar to the confession of Nebuchadnezzar (Daniel 2:47; 3:28; 4:37) and Darius (Daniel 6:26). It may be that this king had come to see God as the true deity for the Almighty had the ability to foretell of the King’s name, reign, and what he will accomplish many years before his birth.

Daniel’s Prophecy and Interaction with Cyrus

The Book of Daniel provides further insight into the relationship between Daniel and the Persian rulers, including Cyrus. Daniel, a Jewish exile in Babylon, served under several Babylonian and Persian kings, providing prophetic counsel and interpreting dreams.

Daniel 9:1-2

Daniel’s prayers and understanding of prophecy are evident in his writings. In Daniel 9, he reflects on the prophecy of Jeremiah regarding the seventy years of desolation for Jerusalem.

Daniel 9:1-2 (NKJV):

“In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans- in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the Lord through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.”

Daniel’s awareness of the prophecy of Jeremiah underscores the importance of prophetic revelation in understanding the timing and significance of Cyrus’ decree.

Daniel 10:1

In Daniel 10, Daniel receives a vision during the reign of Cyrus, indicating his continued prophetic activity and spiritual insight during this period.

Daniel 10:1 (NKJV):

“In the third year of Cyrus king of Persia a message was revealed to Daniel, whose name was called Belteshazzar. The message was true, but the appointed time was long; and he understood the message, and had understanding of the vision.”

This verse situates Daniel’s prophetic ministry within the historical context of Cyrus’ reign, highlighting his ongoing relevance and influence in the Persian court. Through Daniel, this Persian king learned about Isaiah’s prophecies concerning him and his chosen role on behalf of God’s people (Isaiah 44:21 to 45:13). Therefore, the king acted upon this knowledge and arranged for the restoration of the Jews.

Josephus’ Account

Flavius Josephus, a first-century Jewish historian, provides additional historical context and interpretation regarding Cyrus’ interaction with the Jewish people and the fulfillment of Isaiah’s prophecy.

Antiquities 11.1

Josephus affirms the connection between Isaiah’s prophecy and Cyrus’ actions, indicating that Isaiah 44:28 was shown to Cyrus after the fall of Babylon, influencing his decision to allow the Jewish exiles to return to Jerusalem and rebuild the temple.

Antiquities 11.1 (Josephus):

“In the first year of the reign of Cyrus, which was the seventieth from the day that our people were removed out of their own land into Babylon, God commiserated the captivity and calamity of these poor people, according as he had foretold to them by Jeremiah the prophet, before the destruction of the city, that after they had served Nebuchadnezzar and his posterity, and after they had undergone that servitude seventy years, he would restore them again to the land of their fathers, and they should build their temple, and enjoy their ancient prosperity. And these things God did afford them; for he stirred up the mind of Cyrus, and made him write this throughout all Asia: ‘Thus saith Cyrus the king: Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; for indeed he foretold my name by the prophets, and that I should build him a house at Jerusalem, in the country of Judea.'”

Josephus emphasizes that Cyrus acknowledged the God of Israel as the true God and fulfilled the prophecy of Isaiah by allowing the Jews to return to Jerusalem and rebuild the temple.

Theological Reflections

The permission granted by Cyrus for the restoration of Jerusalem and the rebuilding of the temple underscores several theological truths:

Divine Sovereignty: God’s control over history and nations is evident in Cyrus’ role as an instrument of God’s purpose, fulfilling prophecies made centuries earlier.
Prophetic Accuracy: The accuracy of biblical prophecy, particularly regarding Cyrus and the restoration of Jerusalem, affirms the divine inspiration of Scripture and the continuity of God’s plan throughout history.
Redemptive History: The restoration of Jerusalem serves as a precursor to the ultimate redemption accomplished through Jesus Christ, who fulfills the deeper spiritual dimensions of these prophecies.

Conclusion

The permission granted by Cyrus the Great for the restoration of Jerusalem is a pivotal moment in biblical history, fulfilling prophecies made centuries earlier by Isaiah and acknowledged by later biblical and historical sources. The king’s decree allowed the Jewish exiles to return to their homeland, rebuild the temple, and reestablish their religious practices, thereby demonstrating God’s faithfulness to His promises and His sovereignty over the nations.

The biblical texts, including Isaiah’s prophecies, Daniel’s interactions, and Josephus’ historical account, provide a coherent narrative of God’s intervention in human affairs through Cyrus. This narrative not only highlights the historical accuracy of biblical prophecy but also points to deeper theological truths about God’s redemptive plan and His use of human agents to accomplish His purposes. The king’s role in permitting the restoration of Jerusalem serves as a powerful testimony to God’s faithfulness and His commitment to His people throughout history, ultimately pointing forward to the fulfillment of all things in Jesus Christ.

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