The Four Decrees

The Four Decrees

[Dan. 9:25] Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

Over the years, four different royal decrees have been proposed to be the starting point for the counting of the Seventy Weeks Prophecy. The dates used below are from Ptolemy's canon.

• The decree of Cyrus (2 Chron. 36:22-23; Ezra 1:1-4; 5:13)[536 BC, Ptolemy’s canon (PC)]
• The decree of Darius I [Hystaspes] (Ezra 6:1, 6-12). This decree actually was only a confirmation of the first decree by Cyrus.[520/519 BC, PC]
• The decree issued to Ezra (Ezra 7:11-26)[457 BC, PC]
• The decree issued to Nehemiah (Neh. 2:1-8)[444 BC, PC]

As we look at each of these proposed decrees, we will come to the conclusion that the only decree that fits, is the first and original decree of Cyrus. However, there are two arguments against Cyrus' decree as the starting point for the count of the Seventy Weeks. One is that it does not establish permission for the rebuilding of the city, but only the temple. Secondly, that the date of Cyrus' reign is too late to be viable as the starting point. We will address both of these arguments.

This proves to some to be a real weakness in the argument against Cyrus’ decree as the starting point for the count. Hardly no one denies that Cyrus gave permission for the Jews to return and rebuild the temple. There is just too much evidence to deny it. So what they must do, is separate the rebuilding of the city from the rebuilding of the temple. This requires two different decrees, one for the temple and one for the city. Since the prophecy specifically mentions a commandment “to restore and to build Jerusalem,” the decree to rebuild the temple is excluded. This is true, at least, in their own logic.

However, the temple and the city cannot be separated. To rebuild Jerusalem, is to rebuild the temple, and vice versa, as we shall see.

As we study each decree listed above, we will see that none of them give specific permission for Jerusalem's rebuilding, as they are recorded in Scripture. It should be understood that to build the temple is to rebuild the city. A rebuilt temple without a rebuilt city is preposterous. We shall see from historical sources that the city was understood to be included in the decree to build.

We will save the decree of Cyrus for last.

The Decree of Darius Hystaspes

(Second year of Darius, 439 BC) The setting for the decree of Darius the Great (aka, Darius Hystaspes), actually began back during the time of Cyrus. The Jews who returned, were opposed by the Samaritans from the very beginning. When the Samaritans learned that the Jews were in the process of rebuilding the city and the temple, they first pretended to desire to help in its building (Ezra 4:2). After their help was refused (4:3), they showed their true intentions (4:4).

4:4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
5 And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

The Samaritans stood in opposition to the Jews’ building, from the days of Cyrus unto the second year of Darius (a period of approximately 16 years). If they began their opposition to the building project from the days of Cyrus, then it only stands to reason that Cyrus gave them permission to begin to build. Hence, the commandment to rebuild Jerusalem and its temple, had to have come from Cyrus.

As stated in an earlier chapter, Troublous Times, these hired counsellors were Jewish insiders who were hired to give bad advice and cause the people to lose heart in building. They were likely those who had intermarried with the people of the land, or the Samaritans [Ezra 9:1-2]. We cannot imagine with Zerubbabel’s earlier rejection of their help, that he would allow them to hang around, or take advice from them. Therefore, these counsellors had to be Jews, hired to slow or stop the work of building. They would cause frustration and confusion. They worked to divide the camp of the Jews in their purpose. This frustration occurred all the days of Cyrus and into the reign of Darius Hystaspes.

Between the reigns of Cyrus and Darius Hystaspes, there were two different kings who sat on the throne of Persia. The first was the son of Cyrus, Cambyses II, who reigned about 8 years. This is the Ahasuerus mentioned in Ezra 4:6. The Samaritans wrote a letter to this Ahasuerus (Cambyses II) to request that he cause the building to stop. However, they received no response from the king.

Cambyses died after reigning only about 8 years. Before his death, news spread through the kingdom that his brother Smerdis had ascended the throne. However, the Smerdis who sat on the throne was an imposter. He was actually a magi named Gaumata, whose brother Patizithes, also a magi, sought to take the power of the kingdom from Cambyses, while he was on expedition in Egypt.

This false king, known as Pseudo-Smerdis, is called Artaxerxes in Ezra 4:7. The Samaritans wrote to this Artaxerxes, stating,

Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. [Ezra 4:12]

Notice they were concerned that the Jews were in the process of not just laying the foundations of the temple, but were also building the city of Jerusalem, and had set up its walls. This tells us that the walls were set up long before Nehemiah’s day. It also tells us that the Jews were under the impression they had permission from Cyrus to rebuild Jerusalem itself, as well as the temple.

This false king responded to the Samaritans request,

Ezra 4:21 Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me.
22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?

However, this imposter only reigned for about 7 months. Cambyses, the true king of Persia, left off with his campaign in Egypt, and made haste for home to deal with this usurper. However, he was injured and died en route before he could dispose of the imposter. However, Darius and other prominent men of the kingdom discovered his true identity and killed him and his brother. Upon their deaths, Darius Hystaspes was proclaimed king of Persia.

During the period of this false king, many different uprisings were instigated against the empire. Darius spent the first several years of his rule putting down rebellions. Once he had the entire Persian kingdom under his command, he could then truly take the title of Artaxerxes and Ahasuerus (both are titles of the king of Persia, to denote his supreme control of the empire).

With work on the temple being stopped for a period of about 16 years, something had to be done. In the second year of Darius’ reign, the prophets Haggai and Zechariah prophesied to the people that they should now resume the building of the temple. Haggai addressed the fact that they had all built their own houses to live in, but the temple stood unfinished.

[Hag. 1:2] Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD's house should be built.
3 Then came the word of the LORD by Haggai the prophet, saying,
4 Is it time for you, O ye, to dwell in your cieled (covered) houses, and this house lie waste?

Perhaps as evidence of the influence of these hired counsellors, some of the people were of the opinion that, “The time is not come that the LORD’s house should be built.” However, inspired by the words of the prophets, they began to build again.

Their adversaries came and inquired as to why they were building, but could not persuade them to stop. So they did what they had always done, they wrote a letter to the king. This time their letter (Ezra 5:7-17) to Darius did not get the desired response they were hoping for.

Darius ordered a search be made in the archives for a decree of Cyrus, which gave the Jews permission to restore Jerusalem and its temple. Having found the original decree of Cyrus (6:1-5), Darius responded to those opposed to the work, that they not only allow the work to proceed, but that they should supply whatever was necessary for the work. Not only that,

9 And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail:
10 That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.
11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
12 And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.

The fact that Darius made a decree to allow the work of the temple to go forward, is without dispute (6:6-12). However, there is no specific language here concerning the rebuilding of the city itself. Those opposed to the work were to allow the work to continue.

The work that was being accomplished when they first inquired about it (5:3), included the walls of Jerusalem.

"Who commanded you to build this house, and to make up these walls?”

Notice that it was not only the house they were building, but they were also finishing the walls. This is most likely a reference to the walls of the city. The phrase "to make up" is an Aramaic word meaning to finish, complete [h3635]. This demonstrates that the wall of Jerusalem had been previously worked on or repaired before Nehemiah’s time.

The temple was completed in the sixth year of Darius (Ezra 6:15). In the previous verse, we are told that the Jews,
builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.

In this context, there are no other decrees that allow for the building of the temple, except for the decree of Cyrus and the decree of Darius. There is no decree of Artaxerxes to be found that gives permission for building. The only decree we have of an Artaxerxes is the decree to stop the work, not continue to build. So the Artaxerxes mentioned in the above verse cannot refer to that Artaxerxes (Pseudo-Smerdis). The only king that the title Artaxerxes can refer to, is Darius Hystaspes.

The phrase "and Artaxerxes king of Persia" should read "even Artaxerxes king of Persia". The Jews were able to complete the temple according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, even Artaxerxes king of Persia.

Darius could claim the title Artaxerxes by the sixth year of his reign, due to the fact that by that time he had put down all the rebellions that had broken out, making him the undisputed ruler of the vast Persian Empire. He alone was the "Great Shah" or Artaxerxes.