The return of a portion of Judah to her land, after a lengthened and sore captivity of 70 years in Babylon, was according to the prophecies of Jeremiah (Jer. 29:10), and in answer to the confession of sin and intercession of Daniel (Dan. 9). The name of the deliverer and destroyer of Babylon is pointed out by Isaiah (Isa. 44:28; 45:1).
The exile of Judah was effected on three separate occasions; under the reign of Jehoiakim, also under Jehoiachin, his son (2 Kings 24), and again under the reign of Zedekiah (2 Kings 25). We have also recorded two returns of the people to Jerusalem; first, during the reign of Cyrus (Ezra 1:2); second, during the reign of Artaxerxes (Ezra 7, 8). Scripture also notes two future returns of Judah to her land; first, a national return in unbelief (Isa. 18); second, an individual restoration (Isa. 27:12, 13).
There are four commandments or decrees recorded in this book, but all of them have reference to the temple. This is important to note, as the commandment anent the building of Jerusalem, and which has an important bearing as fixing the commencement of the prophecy of the 70 weeks, or 490 years (Dan. 9:24-27) is not found here, but in the book of Nehemiah, Neh. 2. The first company who assembled in the deserted city of Jerusalem numbered about 50,000; the second company, conducted by Ezra many years afterward, was a small but select one (Ezra 8.). The foundation of the temple was laid by the first company of returned captives under Zerubbabel (Ezra 3.), amidst mingled weeping and rejoicing, and its completion and dedication was celebrated with joy (Ezra 6.). Some time after the house of the Lord was finished, Ezra was commissioned to beautify the house, and conducted the second return to Jerusalem after a four months' journey. Considerable energy of faith and devotedness to God, along with strict adherence to the written law of Moses characterized these remnants. They observed the Feast of Tabernacles, which had not been kept since the days of Joshua, even during the palmy days of Solomon; the authority of God and of the law are once again established amongst the people; unholy fellowships, sacred and domestic, are sternly rejected; the priesthood is again set up, and all regulated according to the law and genealogy, which was carefully verified. Idolatry—of which the land was purged, from the deportation to the coming of Christ—and the ways and uncleanness of the heathen were carefully shunned.
Ezra, being a priest and a scribe, unfolds the religious side, or history of returned Judah, and that for about 80 years. This distinguished scribe and ecclesiastical historian is generally regarded as the compiler of the books of the Old Testament, and his memory is still held in great reverence by the Jews. Work and worship are characteristic features of the book.
It may be worth noting by the reader that, from Ezra 4:8 till Ezra 6:18, and from Ezra 7:12-26, are portions written in the Chaldee or Aramean language—the tongue of the Babylonians and Assyrians.
GENERAL DIVISIONS.
1.-The return to Jerusalem of Zerubbabel's company, and the energy of faith which, spite of all obstacles and opposition, completed the building of the temple, established the priesthood, etc., according to the law of Moses. Ezra 1-6.
2.-The second return from Babylon under Ezra the priest, and the holiness of priests and people maintained. Ezra 7-10.