The allusion made here to those who were the first to reoccupy their ancestral possessions in the Holy Land, may serve to introduce the subject of the returned captives, and may set us upon learning the permanent lessons of their restoration. Some account may be given of the moral and religious condition of the Jewish people while in Babylon; of the literary, national, and religious influences exerted upon them by the associations of their captivity; of their measure of fitness for restoration when the providential time came; and of the historical circumstances which led up to their release. For these topics valuable help may be gained from Stanley's 'Jewish Church,' vol. 3. We only note one or two points which might be missed or under-estimated.

1. The work of the prophets of the Captivity, in distinctly connecting national sufferings with national sins, and so producing a national repentance and a heart-return to Jehovah.

2. The influence exerted by the association of Babylonian idolatry with Babylonian tyranny; a similar influence to that exerted by the Egyptian experiences on the first fathers of their race. . They were made to feel that idolatry could never assure national liberty; it is never anything but an engine of human tyranny - man's way of mastering and managing the bodies and minds of his fellow-men. The Jews have been, ever since the Captivity, the most strictly monotheistic race on the face of the earth.

3. The sympathy with the Jewish people which Cyrus, as a monotheist, was likely to feel.

4. And the limited and almost disappointing character of the first party to return. It was but a company representative of a national return. The majority of the Jews, having become settled and prosperous in the land of their exile, preferred to remain behind; only 42,360, attended by 7337 servants, were found willing to return to their native land. That company started under the leadership of Zerubbabel, the head of the house of Judah, and grandson of King Jehoiachin. The chief effects of the Captivity upon the Jews have been thus summarized.

(1) The old tendency to idolatry had been eradicated;

(2) there had sprung up a deep reverence for the letter of the Law, and for their great lawgiver, Moses;

(3) the love of agriculture had declined, and had given place to a taste for commerce and trade;

(4) the vernacular language had undergone a change, the old Hebrew giving place to the Chaldee. Fixing our attention on the first returning company, we note -

I. THEY HAD RETURNED TO LOYALTY. That is, to their full allegiance to Jehovah, their one, immediate, invisible, spiritual King. This heart-return and national return was the essential preparation for their restoration; as we know that repentance, confession, conversion, and heart-return to God must ever precede the assurance of Divine forgiveness and acceptance. The sanctified influences of the Captivity bore directly upon bowing the people down in penitence and winning them to full allegiance to their God. So it may be impressively urged that Divine blessings are always held back until we are ready to receive them, and the great readiness is full openness to God, hearty loyalty to him.

II. THEY NOW RETURNED TO PRIVILEGE. Explain their sentiment about their beloved land, as showing what a privilege they esteemed it to be only to go and dwell in it. They also had the privilege of comparative national liberty and independence. They might enjoy their family possessions. They might renew the Jehovah-worship. God would do great things for his loyal people whereof they might be glad.

III. THEY FOUND THAT RETURN TO PRIVILEGE MEANT RETURN TO DUTY. A connection that is universally preserved and constantly repeated. Privilege never stands alone. No man can ever get it as an isolated and distinct thing. Responsibility and duty are always linked with it; and whoever will have privilege must have these things with it. The "returned captives" found that they were called to rebuild their city, retill their lands, restore their ceremonial worship, reorganize their governmental and social systems, secure their defence from external foes, raise again their demolished walls, and erect a new temple upon the ruins of the old. And, beyond such material things, they were bound to "occupy for God," they were to present such a model "state" as would effectively witness to all surrounding nations, and to all succeeding generations, of God's high claims, God's infinite justice, God's triumphing mercy, and God's sure faithfulness alike to his threatenings and to his promises. The forms in which, for us, duty follows privilege may be illustrated. Position brings influence, wealth brings power, learning brings claims, gifts bring spheres, piety brings the call to witness, etc. Application may be made to God's restorations from the sicknesses and calamities of life. When God brings us up again out of any "depths," we should feel as did David, "Before I was afflicted I went astray: but now have I kept thy Word." If we thought aright we should daily regard ourselves as urged to all holy endeavour by the pressure of the feeling that we are God's "restored ones." - R.T.

In the choice, anointing, and pedigree of Saul, which enter into the history of Israel, notice —

1. The condescension of God.

2. The sovereignty of God.

3. The providence of God.

(J. Wolfendale.)