24.  But, although the age of miracles ceased after the Babylonish captivity, the Theocracy went steadily forward in the accomplishment of its divine mission.  In truth it was now that it secured for the first time, as a permanent result, the high end proposed by it from the beginning, that of rescuing a whole nation from idolatrous practices and making it steadfast in the worship of the true God, at least so far as the outward life is concerned.  By the permanent subjection of the Jewish people to heathen rulers, their national pride was humbled, and they were placed in such a relation to heathenism as inclined them to abhor rather than imitate its rites.  The fulfilment of the terrible threatenings contained in the law of Moses in the complete overthrow, first of the kingdom of Israel, and afterwards of that of Judah, and their long and bitter bondage in Babylon, administered to them severe but salutary lessons of instruction, under the influence of which they were, by God’s blessing, finally reclaimed from idolatrous practices.  In connection with the restoration, the synagogue service was established, in which the law and the prophets were regularly read and expounded to the people throughout the land.  To this, more than to any other human instrumentality, was due that steadfastness which the Jewish people ever afterwards manifested in the worship of the true God.  Thus, while the outward glory of the Theocracy declined, it continued to accomplish the true spiritual end for which it was established.

25.  The book of Ezra embraces a period of about seventy-nine years, from the accession of Cyrus to the throne of Persia to the close of Ezra’s administration, or at least to the last transaction under it of which we have a record.  The first six chapters give a brief sketch of the course of events among the restored captives before Ezra’s arrival at Jerusalem, especially their activity in rebuilding the temple, the formidable opposition which they encountered from the neighboring people, and how that opposition was finally overcome.  The last four chapters contain the history of Ezra’s administration, the chief event of which was the putting away by the princes and people of the heathen wives whom they had married.  That Ezra was the author of this book is generally acknowledged.  The first three verses are a repetition, with some unessential variations, of the last two verses of Chronicles, of which he is also believed, on good grounds, to have been the author.  In certain passages he speaks of himself in the third person; Ch. 7:1-26; ch. 10; but there is no reason to deny, on this ground, that he was their author.  Jeremiah changes, in like manner, employing sometimes the first and sometimes the third person.  Certain parts of this book, which are mainly occupied with public documents respecting the building of the temple and the orderly arrangement of its services, are written in the Chaldee language, namely:  chaps. 4:8-6:18; 7:12-26.