537–420 B. C. E.
After forty-nine years of exile, in the same month (Nisan) in which their ancestors had departed from Egypt some eight or nine centuries before, the Judæans now left the land of Babylonia. It was the spring of the year (537) when they marched forth to take possession of their dearly-beloved home, of the much longed-for Jerusalem. It was a significant moment, carrying thousands of years in its bosom. Not like trembling slaves, just freed from their chains, did they go forth, but full of gladness, their hearts beating high with lofty hopes and swelling with enthusiasm. Singers, with stringed instruments and cymbals, accompanied them on their way, and they uttered new songs of praise, beginning and ending with the words:
"Give thanks unto the Lord, for He is good, for His mercy endureth for ever."
Those Judæans who remained in Babylonia—and they were not a few—rich merchants and landed proprietors—evinced their sympathy for their brethren by escorting them part of the way, and by presenting them with rich gifts for the new buildings in their own country. Cyrus sent an escort of a thousand mounted soldiers to defend the Judæans from the attacks of predatory tribes upon the way, and also to ensure their being able to take possession of Judæa. The prophecy but lately spoken was now to be realised:
"In joy shall ye depart, and in peace shall ye be led home." (Isaiah lv. 12.)
In peace and in safety the travellers completed the six hundred miles from Babylonia to Judæa, protected by the Persian escort. The exodus from Babylonia, unlike the one from Egypt, has left no reminiscences; it seemed needless to record the various halting-places, as, in all probability, no noteworthy incident occurred on the way.
"God led them by the right path, and brought them to the place of their longing." (Psalm cvii. 7, 30.)
When the travellers approached the land of their passionate desire, after a march of four or five months, their joy must have been overwhelming. The prophecies that had been uttered, the hopes they had cherished, the visions they had indulged in were realised. Meanwhile their happiness was not undimmed. The Holy City, the chief object of their longing, was desolate. A great part of the country was inhabited by strangers; in the north were the Samaritans, or Cuthæans, in the south, the Idumæans. But these races were soon obliged to give place to the descendants of Judah, who, with the tribe of Benjamin, returned to their ancient dwelling-places. The beginning of the new Judæan commonwealth was indeed humble and small. The people could not occupy the whole of the country which had once constituted the kingdom of Judah. A population of 40,000 was not numerous enough to settle a large territory. The colony was thus compelled to group itself round the capital at Jerusalem. This concentration of forces was, in some respects, advantageous, inasmuch as the whole population, being thus brought near to the capital, could take part in all its affairs. But, though the extremely confined territory of the new colony, and the small number of members in the community were calculated to depress the lofty hopes that their prophets in Babylonia had awakened, and fill the arrivals with gloom, unexpected circumstances arose to reinspire them with energy. From many countries to the east, west, south, and north, from Egypt, Phœnicia, and even from the Greek coasts and islands, whither they had gone of their own free will or had been sold as slaves, Judæan exiles streamed back to crowd like children around their resurrected mother, Jerusalem. These new Jewish arrivals were accompanied by large numbers of strangers, both "great and small," illustrious and obscure, who collected round them. They were received with rejoicing, for they all acknowledged the God of Israel, and were ready to follow His laws. These new proselytes not only added strength to the young community, but also inspired the settlers with greater self-reliance, who, with their own eyes, saw the words of the prophets fulfilled.
At the approach of the seventh month, in which, according to law and custom, various festivals occur, the elders of the families among all classes in Jerusalem assembled, and, marching under the command of their two leaders, the governor Zerubbabel and the high-priest Joshua, they proceeded to perform the first act of reconstruction—they erected an altar of stone. This altar was to be the nucleus of the Temple, the building of which was, for the present, impossible.
While the altar was dedicated with joyous and solemn ceremonies, the leaders were making preparations for the erection of this great and important edifice, which was to be the spiritual centre of the new commonwealth. The rich gifts which they had brought with them enabled them to hire labourers and artisans, and, as in the days of King Solomon, cedar trees were procured from Lebanon; stone was brought from the mountains, and after enough had been quarried and shaped, steps were taken to lay the foundations of the Sanctuary. Not only Zerubbabel and Joshua, but also the heads of families, and a large number of the people were present at this ceremony, which was performed with great solemnity. The Aaronides again appeared in their priestly garments, sounding their trumpets; the Levites of the house of Asaph chanted songs of praise, thanking the Lord whose mercy endures for ever; and the people burst forth into a loud transport of joy. Yet there mingled with the jubilant notes the voice of regret that the new Temple was smaller and less magnificent than the old.