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King Darius of Persia established himself on the throne in 520 BCE, after two years of political uncertainty following the death of Cambyses. He wasted no time in establishing an efficient administrative system for governing his vast territories, and building many roads and bridges for swift communications. He established his authority by sponsoring special projects which won the hearts of his subject peoples, and paid respect to their gods and temples.

The Jewish community, which had lost heart and made little progress in rebuilding their Temple in Jerusalem, was among the first to benefit, probably because of their proximity to the road to Egypt. Since their return from Babylon 16 years earlier, they were still living with difficulty among the ruins of the old city, regarded with suspicion by the new landed-gentry of Judah who feared the newcomers' intentions. Some did make friends, and eventually married wives, (for very few women had come with them from Babylon), but they were generally still poor. Their leader, Sheshbazzar, seems to have died, and survival was their only priority.

Darius authorised Zerubbabel, a Davidic Prince of Judah, and Jeshua, an important Zadokite priest in Babylon, to lead another energetic group to Jerusalem. Royal sponsorship soon encouraged Jews to give generously to the new volunteers, and off they went. They were welcomed on arrival, and the stone walls began to rise before long. This was enough, however, to arouse local suspicions again, and Ezra 5 records the Governor of Samaria's concern, and a copy of his diplomatic letter to Darius. The original decree of Cyrus was found in Ecbatana, and Darius responded, requiring Tattenai, the Governor, to give every assistance to the Jewish builders, in money and materials, for the rebuilding of the Temple. Finally, Darius sponsored the finest animals to be found for his own sacrificial offerings when it should be completed. It took four years.

Among the newcomers were two prophets to encourage the people to work hard. They did, but never again did any prophet among the Jews speak with the theological perceptions of Second-Isaiah. They were Haggai and Zechariah. Their messages were very similar, - build the Temple and then prosperity will return, - but their styles were very different.

HAGGAI describes poor harvests and hunger in the community, but announced that YHWH was waiting to come into His Temple and be among them, and that YHWH's own splendour would more than make up for the humble edifice they were constructing. (It was far inferior to the Phoenician artistry of Solomon's building). He introduced a new element into his prophecy, asking the priests for teaching about the PURITY of those associated with the Temple, for in Babylon they had collected all the regulations together and written them down. Haggai also expressed the hope that Zerubbabel would rise to political heights, - but soon after that, there is no more mention of him!

ZECHARIAH (chs 1-8), reflects the growing Persian influence of Apocalyptic writing, full of visions of the court of heaven with many angels and demons, - in the sky! He looked forward to the completion of the Temple when an abundance of good things would result.

THE TEMPLE was completed in 516 BCE, and dedicated with great solemnity, (Ez 6). The celebrations came to a climax with every-one keeping Passover together, those who had returned from Babylon, 'and also by all who had joined them', ie the local gentry, now joined by the marriages which were increasing with time. There is no mention of Zerubbabel at these festivities! (Had Darius recalled him for political safety?)

The new Community's leadership, from now on, was in the hands of the aristocratic priests who soon began to grow rich from the Temple offerings. The senior priest gained a new title, -the High Priest, - a prestigious honour which soon became hereditary. The local landed- gentry soon sought their company, and Judaism, the religious community, began to develop. All Jews, wherever they lived, in Judea, in Babylon or in Egypt, idealised the concept of the Holy City, and aimed to make pilgrimage there whenever possible. Temple worship was continuous, every day, with liturgical rites by 'purified' priests wearing glorious robes, and accompanied by fanfares of trumpets and much music. The OT book of Psalms is often called the 'Hymnbook of the Second Temple', and the superscriptions of many reflect the musical guilds, choir masters and leaders of prayer. The three 'pilgrim festivals', Passover, Pentecost and Booths soon brought many visitors to the city, all bearing their offerings. An excellent description can be found in the Apochryphal, Ecclesiasticus 50.1-21.

The Temple remained the central focus of the new-style Judaism. As the priests established themselves in charge, one of them produced the first draft of 'their' version of history, now in the two OT books of Chronicles plus the first six chapters of Ezra. The original Chronicler's purpose was to validate the new priestly establishment by writing the Temple's story, beginning in David's reign, up to the 'present' time. It is very selective, and 'idealised', leaving out everything from the prophetic histories that was detrimental to David, but beginning with nine chapters of priestly genealogies compiled in Babylon during the exile, to prove the new leaders' continuity with the past. There is no palace intrigue to explain the accession of Solomon, but instead, a long speech by the dying David to Solomon, describing David's instructions for the Temple, and the solemn handing over of his plans, - with the crown. It culminates with a Prayer of Praise, (1 Chron 29.10-19), one of the very finest in the OT, and one which reflects the post-exilic theology of the Second Temple. It firmly put a halo on the head of David, which has persisted ever since.

It was much easier for the Jews far away in Babylon and Egypt to glory in the idealised image of the Holy City, and the Holy Temple, full of Holy People, than for the human beings who lived there to live up to the image. Reality was always present, and a series of lesser prophets have recorded their criticisms.

Third-Isaiah, author of chs 56-66, portrays some disillusionment, while in chs 60 & 61 still reflects the high idealism of his predecessor. He approves of the newcomers who have separated themselves from their former ways to worship YHWH alone, but condemns those returnees from Babylon who are already turning towards the gods of Canaan again. He criticises the people who have debased the real purpose of fasting, and who think that their offerings to YHWH can 'buy' His favour.

Malachi also criticises people whose worship has begun to be habitual and mechanical, and who then complain that they receive no apparent benefits. He claimed they were insulting YHWH by making inferior offerings of blind, and lame, unwanted animals. He urged people to pay proper tithes, and to be fearful of being 'measured' in the 'Book of Remembrance' at the final Judgment. (more new ideas for the Jews, from Persia!).

Obadiah delivered a bitter outcry against the Edomites, descendants of 'Esau', who had infiltrated Southern Judah, the land of 'Jacob', during the exile. He claimed that YHWH would wreak vengeance upon them. (Not the lofty tones of Second-Isaiah!)

Joel is hard to date but possibly belongs to this era. He described a plague of locusts, (or was it the hungry Persian army passing by?), advancing like a sign of the coming Judgment, and urged the people to use the new-style New Year festival for repentance. Then, he promised, in full apocalyptic style, YHWH's Spirit would be poured out upon them. (2.30-32)

There is no more information for another half century.

EZRA, PRIEST AND SCRIBE. Ezra's story is found in Ez 7-10, and Nehemiah 8-9. He is unlikely to have known Nehemiah, as the edited story suggests, but probably preceded him, during the reign of Artaxerxes I, about 458 BCE.

He arrived from the priestly school in Babylon, with a priestly Book of Law to give to the people. He didn't travel alone, but with another, much larger crowd of Jews who now wanted to live in Jerusalem. The Persian King approved of Ezra's enterprise for law and order, with a mandate, recorded in Ez. 7.11-26. The King even financed the expedition, and exempted the travellers from taxes, as well as guaranteeing them a safe passage. He also gave Ezra authority to appoint judges to impose the Law of YHWH if necessary. Royal favour, as always, persuaded more people to go, and others to give generously. All went well, and after a four-month journey they, and all their baggage, arrived safely. On arrival, however, Ezra was horrified to find that many of the priests had 'defiled' themselves by marrying 'outsiders'! When he recovered from the shock, he summoned the whole community and demanded that all wives from non-exilic families should be divorced, and dismissed, with all their children. He appointed magistrates to examine every case, and the Edict was carried out.

Only then did he present the Book. The people assembled every day for a week, to listen to Ezra giving a public reading, and the Levitical (teaching) priests interpreting it into Aramaic, and discussing its meaning with them. Among other matters they learned how to keep the festival of Booths, and celebrated it with great solemnity. And what was the Book? From Ezra's speech, (10.6-7), - was it the Priestly Code, of Genesis and Exodus? Maybe!