:
1 Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city; 2 Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: 3 The children of Parosh, two thousand an hundred seventy and two. 4 The children of Shephatiah, three hundred seventy and two. 5 The children of Arah, seven hundred seventy and five. 6 The children of Pahath-moab, of the children of Jeshua and Joab, two thousand eight hundred and twelve. 7 The children of Elam, a thousand two hundred fifty and four. 8 The children of Zattu, nine hundred forty and five. 9 The children of Zaccai, seven hundred and threescore. 10 The children of Bani, six hundred forty and two. 11 The children of Bebai, six hundred twenty and three. 12 The children of Azgad, a thousand two hundred twenty and two. 13 The children of Adonikam, six hundred sixty and six. 14 The children of Bigvai, two thousand fifty and six. 15 The children of Adin, four hundred fifty and four. 16 The children of Ater of Hezekiah, ninety and eight. 17 The children of Bezai, three hundred twenty and three. 18 The children of Jorah, an hundred and twelve. 19 The children of Hashum, two hundred twenty and three. 20 The children of Gibbar, ninety and five. 21 The children of Bethlehem, an hundred twenty and three. 22 The men of Netophah, fifty and six. 23 The men of Anathoth, an hundred twenty and eight. 24 The children of Azmaveth, forty and two. 25 The children of Kirjath-arim, Chephirah, and Beeroth, seven hundred and forty and three. 26 The children of Ramah and Geba, six hundred twenty and one. 27 The men of Michmas, an hundred twenty and two. 28 The men of Bethel and Ai, two hundred twenty and three. 29 The children of Nebo, fifty and two. 30 The children of Magbish, an hundred fifty and six. 31 The children of the other Elam, a thousand two hundred fifty and four. 32 The children of Harim, three hundred and twenty. 33 The children of Lod, Hadid, and Ono, seven hundred twenty and five. 34 The children of Jericho, three hundred forty and five. 35 The children of Senaah, three thousand and six hundred and thirty. 36 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 37 The children of Immer, a thousand fifty and two. 38 The children of Pashur, a thousand two hundred forty and seven. 39 The children of Harim, a thousand and seventeen. 40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. 41 The singers: the children of Asaph, an hundred twenty and eight. 42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine. 43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth, 44 The children of Keros, the children of Siaha, the children of Padon, 45 The children of Lebanah, the children of Hagabah, the children of Akkub, 46 The children of Hagab, the children of Shalmai, the children of Hanan, 47 The children of Giddel, the children of Gahar, the children of Reaiah, 48 The children of Rezin, the children of Nekoda, the children of Gazzam, 49 The children of Uzza, the children of Paseah, the children of Besai, 50 The children of Asnah, the children of Mehunim, the children of Nephusim, 51 The children of Bakbuk, the children of Hakupha, the children of Harhur, 52 The children of Bazluth, the children of Mehida, the children of Harsha, 53 The children of Barkos, the children of Sisera, the children of Thamah, 54 The children of Neziah, the children of Hatipha. 55 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda, 56 The children of Jaalah, the children of Darkon, the children of Giddel, 57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami. 58 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 59 And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel: 60 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. 61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: 62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. 63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. 64 The whole congregation together was forty and two thousand three hundred and threescore, 65 Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. 66 Their horses were seven hundred thirty and six; their mules, two hundred forty and five; 67 Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty. 68 And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place: 69 They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments. 70 So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.
[AD 735] Bede on Ezra 2:1
Now these are the children of the province, who went up from the captivity, etc. He calls them the children of the province of Judea, not of Babylon. For to this belonged not only those who were transferred from it to Babylon, but also those who were born in Babylon from their stock. Even though they were born physically in Babylon, they longed with their whole mind for Judea and Jerusalem. Their notable leader Zerubbabel bore their figure, who by name indeed indicates that he was born in Babylon; but by intention and actions shows that he is a citizen of Jerusalem. In another sense, they are children of the Church, children of the heavenly fatherland, not only those who are already imbued with the sacraments of the Church, but also those who, although wandering outside, that is among the impious for some time, are yet by divine election preordained to life before the ages, to be consecrated in their time by the mysteries of divine grace. About whom it is aptly added:

[AD 735] Bede on Ezra 2:1
And they returned to Jerusalem and Judah, etc. For when those who have strayed from the faith are freed from the power of Satan, along with those who have recently learned the faith, they return to Jerusalem of desired peace and to Judah of devoted confession or praise. Soon each one enters and returns to his own city, that is, he devoutly performs the keeping and practice of virtues, which divine largess has bestowed upon him according to the measure of faith. And it is well said, with general reference, that they have returned to Jerusalem and Judah, he immediately added: Each to his own city, because indeed each individual dwelt in their own cities, yet all generally pertained to Jerusalem and Judah. Therefore, Jerusalem signifies the universal state of the holy Church, which is throughout the world. The cities pertaining to it designate each of the virtues of the faithful, in which, as if by the protection of cities, they are fortified against the temptations and incursions of evil spirits. The cities in which those who came from captivity to Jerusalem and Judah dwelt can also be understood as the various Churches of Christ throughout the world, from all of which one Catholic Church is completed. In these Churches, whoever resides, each one professes himself as a child of the Catholic Church, as a citizen of Jerusalem. Moreover, they were led before others by Zerubbabel and Jesus, one from royal lineage, the other from priestly lineage, as is shown in many places of sacred history; both of them represented one and the same person of our Redeemer, namely the true King and High Priest. For He alone is the one through whom we ought to come to salvation. Hence He says: No one comes to the Father except through me (John 14). He gathers each of the elect, either through His own hidden inspiration or through the manifest teaching by holy preachers, from the confusion of present life to the vision of eternal peace and the confession of divine praise, as if from Babylon to Jerusalem and Judah. This vision of peace and this confession of thanksgiving, given by Him, begin indeed in the present but are perfected in the future.

[AD 420] Jerome on Ezra 2:3
A type of these events previously occurred in Zerubbabel and Ezra, when the people returned and the city was begun to be built on its heights and religion observed in the temple, all of which are contained in Ezra‘s own book. But this was more fully and more perfectly completed in the Lord and Savior and his apostles, when the city was built on its heights—about which it is written, ―A city set on a hill cannot be hidden‖—and the temple was founded in accordance with its order and ceremony, so that whatever was done carnally by the people in the past would be completed spiritually in the church. [SIX BOOKS ON JEREMIAH 6.9.3-6]

 3:2

Theodoret of Cyrus:

“And Josue the son of Josedec rose up, and his brethren the priests, and Zorobabel the son of Salathiel,” Now this is the man who after the return was in charge of the people.  From them Christ the Lord was descended according to flesh. [Commentary on Ezekiel 17:23]
[AD 420] Jerome on Ezra 2:3
Many think that this (Jer. 32:37-41) was fulfilled in the time of Zerubbabel the son of Shealthiel and Jeshua the son of Josadek the high priest, when Haggai and Zechariah prophesied under Ezra the priest, when the temple was rebuilt and when the walls surrounding the city were repaired under Nehemiah.  According to this view, the people who formerly were driven out of Jerusalem in God's anger, wrath and great indignation, being dispersed into the whole world, were afterwards to be brought back and made to dwell securely, so that they would be God's people and the Lord would be their God, as Scripture describes. [Commentary on Jeremiah, 32:37-41]
[AD 735] Bede on Ezra 2:3
The number of men of the people of Israel, sons of Phares, two, etc. After the catalog of leaders, consequently the number of the people; after the sum of the people has been counted, the ranks dedicated to God follow in order. However, he speaks of the people of Israel, the tribe of Judah and Benjamin, and whoever had escaped from the hands of the Assyrians of other tribes once; but, captured by the Babylonians with these, they had nonetheless been led into captivity. Finally, it must be noted that within the very series of the catalog, and especially where the same catalog is repeated in the second part of the book, that is, in the words of Nehemiah, nearly fifteen names of cities are listed, which, unless I am mistaken, are all found only in the tribe of Judah and Benjamin. Hence it is likely that the people of Israel should be understood here, primarily from these very tribes, together with the priests and Levites who had their lot among them. However, the Nethinim, who are described in order after the priests, Levites, singers, and gatekeepers, were themselves then those who are now called subdeacons in the Church, obedient to the duties of the Levites, and receiving offerings in the temple from the people. Furthermore, the sons of Solomon's servants were called the builders of the temple, who were responsible for repairing the sacred structures, or whatever had been damaged, and restoring them again from the sacred money. What we said above about the vessels must now be said about the people; that Scripture so diligently distinguishes how many from each generation of the captives returned to their homeland; in order that we might be reminded with how much certainty the Lord inscribes the sum of His elect in the book of life and, as it were, records them in the register of heaven, how many souls each of the faithful, either by preaching or showing the examples of good works, have converted from error; for each of whom He rewards those who converted them with a certain recompense.

[AD 450] Quodvultdeus on Ezra 2:10
Having arrived at Jerusalem, Ezra, inflamed with zeal for the Law, decided first of all to purify the people of their vices, since, as the prophet said, ―A wise king is the salvation of his people.‖ Having found the book of Moses, he showed, among other things, that the wrath of God was kindled against the people because they had married foreign wives against God‘s commandment.  With severity, which was his strength, he convinced them to send back their wives and their children. No longer held back by carnal delights and wanting to propitiate God, they did what was commanded of them without hesitation. In this way they symbolized the Christian people, whom the first among all priests admonishes, ―If anyone leaves house, fields, wife or children because of my name, he will be repaid many times over here and will gain eternal life. (Matt. 19:29)‖[ THE BOOK OF PROMISES AND PREDICTIONS OF GOD 2.37.83]
[AD 735] Bede on Ezra 2:59
And those who came up from Thelmela, etc. In this place, even according to the letter, the grace of God, by which also in the Old Testament the Gentiles were received into salvation, is shown. While a catalogue of those who clearly belonged to the people of God has been listed, some of those whose origins whether from Israel or from proselytes were unknown, are also included, and their number is mentioned among the children of Israel. Even though due to the long separation of their fathers from the temple or the people of God, they couldn't specify how they belonged to them; nevertheless, since they had ascended from captivity when general permission was granted, and hastened with those who unquestionably descended from the seed of Israel to build the temple of God, they were accepted by them as companions. For they were glad to have them as brothers and acquaintances due to the common love of faith and religion, although because of the uncertainty of their carnal origins it seemed they recognized them less. Moreover, in the spiritual sense, among penitents who, liberated from the captivity of vices, ascend to build the house of the Lord either in themselves or in others, there are often some bound by graver sins who appear so estranged from all acts of piety and chastity that none of the goodness and religion they had received from holy teachers seems to remain in them. About these, what else can be said than that they cannot indicate whether they were born from Israel, that is, from the holy Church by believing; for evidently, by sinning, they have become as though they had never belonged to the holy seed; however, through repentance, they sometimes correct themselves and turn to a better life, so that their number is rightfully inscribed among the true Israelites, in whom there is no deceit, in heaven (John 1).

[AD 735] Bede on Ezra 2:60
And from the sons of the priests, the sons of Tobiah, etc. The sons of the exiled act with the same caution towards the priests as they are reported to have acted towards the people. For they took great care that it would be openly revealed without confusion who truly belonged to the people of Israel or to the priestly lineage; but those who were suspected, or who were certainly begotten from the lineage of proselytes, that is, foreigners. Therefore, they removed the suspected priests from the office of the altar, until their origin could be more certainly clarified; but nonetheless preserved them in the society of the exiled with unanimous peace. According to the mystical sense, the sons of the priests, ascending from the Babylonian captivity, seek the record of their genealogy, and not finding it, are ejected from the priesthood; because they themselves, the ministers of the altar, fall into such crimes and such unspeakable doctrines that even if they return to salvation by repenting, they cannot become worthy to be promoted to the sacred rank which they lost, nor to resume the office of teaching the Gospel or administering the sacraments. For these, although they expect eternal life among the faithful, do not find the record of their rank, which they cannot regain, among the perfect priests.

[AD 585] Cassiodorus on Ezra 2:64-70
“A canticle of David, when the house was built after the captivity.” So far as the literal sense is concerned, the heading points to the time when the temple at Jerusalem is known to have been refurbished by Zerubbabel, son of Salathiel, after it had been leveled to the ground by a hostile band of Chaldeans. But since he says nothing of this kind in what follows, and since the headings of psalms are never at variance with their content, it remains for us to investigate it in the spiritual sense. A destroyed house is built up when a soul following the captivity of sin begins to return to an understanding of the truth through the generosity of the Lord. This house, which is the universal church in which Christ dwells, is always raised up on living stones, because every day it gains increase in building from its confessors and does not cease to be built up until the number of the predestined is attained at the end of the world. We must store this psalm in our minds as the second of those proclaiming the first and the second coming of the Lord.

[AD 735] Bede on Ezra 2:64
The whole multitude as if one, etc. Note the grace of the early Church, in which the heart and soul of the multitude of believers was one (Acts IV), being found even in this group of exiles: so that even though there was such a large army, which almost completed the total of fifty thousand, and this army of different rank and condition, nonetheless the whole multitude, on account of the same faith and love, seemed as if it were one man, by the gift of Him who makes those of one mind live in a house. But the servants and handmaids returning from Babylon to Jerusalem hold the type of those in the Church who indeed strive, through the improvement of a better life, to overcome vices and ascend to the pinnacle of virtues; yet they are not sufficient by themselves to provide the way of a regular life, but rather need to be still restrained by the industry of those who have preceded them in Christ, and to be directed to the path of the desired truth. It continues:

[AD 1781] Richard Challoner on Ezra 2:64
Forty-two thousand: Those who are reckoned up above of the tribes of Juda, Benjamin, and Levi, fall short of this number. The rest, who must be taken in to make up the whole sum, were of the other tribes.
[AD 735] Bede on Ezra 2:65
And in those same places, singers and singing women were appointed (II Chronicles XXV). Not only among the Levites were singers found, along with the doorkeepers of the temple and the Nethinim, but also within God's people, joined with singing women, they hastened to restore the buildings of the house of God. According to the literal meaning, he calls singers those who resounded the psalms with sweet modulation; this, we see from the Words of the Days, was customary for the Levites to do in the temple of God among the daily sacrifices. But it is also credible that at that time many from the people themselves did this in each of their places. According to the mystical senses, however, singers in the temple or people of God are those who, with greater sweetness of spirit, keep the heavenly commandments themselves and urge their listeners to keep these same commandments through frequent exhortations. Moreover, it is fitting that women singers are joined to the men, considering the feminine sex, where many individuals are found who, not only by living but also by preaching, kindle the hearts of their neighbors to praise their Creator and, as if with the sweetness of their holy voices, assist in the labor of building up the temple of the Lord. To the ministry of all these people, the title and text of Psalm 115 aptly apply. The title is: When the house of the Lord was being built after the captivity, a song for David. This, according to the literal sense, seems to express the restoration of the temple, about which the present book writes. But in the anagogical sense, that is, in the higher sense, it suggests the building of the holy Church, made up of souls saved from diabolic captivity and recalled to the knowledge of their Creator; in which building of the Church, every chosen person ought to resound with a song of praise and confession, with strong and desirable hand, that is, to the Lord Jesus Christ, sincerely understanding that without His grace, nothing good can be done. To this very title, the psalm corresponds: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless His name, proclaim His salvation from day to day. Declare His glory among the nations, His wonders among all peoples (Psalm 95), etc. Therefore, we are first commanded in the building of the house of the Lord to sing a new song to the Lord, that is, to retain His love within our hearts and show our observance of His commandments outwardly; and this not by a few, but by all the earth, through which the holy Church is spread. Then, we are commanded to evangelize His salvation, that is, Christ (for in Latin, to evangelize means to announce good news); and this not to a few listeners, but to all peoples among whom the Church is spread throughout the world; not that one individual can evangelize to all nations, but that all of us in our respective times and places can and should wish for the eternal salvation's joy for all, saying: Praise the Lord, all nations, and laud Him, all peoples. For His mercy is confirmed upon us (Psalm 116), etc.

[AD 735] Bede on Ezra 2:66
Their horses were six hundred and thirty-six, etc. A mule is born from a donkey and a mare, a she-mule from a horse and a she-donkey. Hence, among the people who ascended from captivity, the animals, which facilitated their journey, are also listed; both their number and that of the people are indicated in the prophetic book. For certainly there are many in the Church who are either slower in understanding or even carnal in mind, who nevertheless humbly submit to the spiritual teachers and diligently support the burdens of fraternal necessity. These, along with the other elect, are delivered from the confusion of diabolic captivity and strive towards the walls of the celestial city. Their number, as well as that of the more perfect ones, is preserved intact in the eternal memory of the inner witness. Thus, from the perspective of the holy universal Church, it is said to God: "Your eyes saw my imperfection, and all were written in Your book" (Psalm 139). And in another psalm: "You will save both men and animals, Lord; as You have multiplied Your mercies, O God" (Psalm 36). But immediately concerning the more perfect ones: "The sons of men shall hope under the shadow of Your wings" (Ibid.), etc.

[AD 735] Bede on Ezra 2:68
And of the leaders of the fathers, when they entered the temple of the Lord, etc. It is a great sign of devotion when someone, not only offering the due oblations, which are commanded by the law of the Lord, but also in addition to these, offering other things which are not commanded but are advised, freely offers his gifts to the divine majesty. For it is commanded: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness; honor thy father and mother, and thou shalt love thy neighbor as thyself (Matt. XIX). The voluntary offering, however, is: If thou wilt be perfect, go, sell what thou hast, and give to the poor. And what the Apostle says: Concerning virgins, I have no commandment of the Lord, but I give counsel (1 Cor. VII). And concerning himself: The Lord has ordained that they who preach the gospel should live by the gospel, but I have used none of these things (1 Cor. IX). And to the Thessalonians: Neither did we eat any man's bread for nought, but worked with labor and travail night and day, that we might not be burdensome to any of you; not because we have not power, but to make ourselves an example for you to follow (1 Thess. IV). Therefore, it is rightly said that the leaders of the fathers freely offered gifts for the construction of the house of God; because the more someone abstains from what is forbidden and even from what is allowed, the more effectively he builds the Church of God; when all who know their examples of perfection fear falling into illicit acts themselves, seeing that these men do not use even lawful things fully; they rather say, All things are lawful for me, but not all things are expedient (1 Cor. VI). It is also rightly said that they gave according to their ability for the expenses of the work. For this is the measure of human perfection, to labor for the Lord according to one's ability and to establish the state of the holy Church, first by rightly conducting one's own life, and then by correcting others. And those who live in this way among the people of God are rightly called leaders of the fathers; because by the perfection of their lives and teachings, they rule over those who, by the merit of their pious care, deserved to be called fathers in the Church, living more excellently and transcending the general commandments of the law. They gave voluntary offerings: gold, silver, priestly garments. In the gold, we perceive the brightness of wisdom; in silver, the purity of eloquence; in priestly garments, the works of justice, transcending much the manners of the common people and worthy only of hearts consecrated to priesthood and God. For the desirable treasure rests in the mouth of the wise; and the words of the Lord are pure words, as silver tried in a furnace of earth; and let thy priests be clothed with righteousness (Ps. XI, XVII, CXXXI). Thus, the leaders of the fathers offer gold, silver, and priestly garments according to their ability for the expenses of the works of the temple, when holy men, whatever wisdom, eloquence, or good deeds they possess, use them all well for the building up of the faithful of Christ. There is indeed a certain weight of gold and silver, a certain number of priestly garments recorded in holy history, so that following the preceding exposition of the numbers of vessels, men, and animals, we may remember that the Lord can always observe all our thoughts, words, and actions, and reward them with worthy merit. Among all these, it should be noted how much the people of God benefitted from the injustice of captivity and long servitude. Those who were in a very small number carried away captive, that is, the souls of men, as Jeremiah writes, four thousand six hundred, while others were either killed or widely scattered in fear of the enemy, or certainly left in their homeland by the mercy of the same enemies, now multiplied among the enemies, almost fifty thousand men returned to their homeland. Those who were stripped of their wealth and equally subjected to every kind of servitude, now not only freed but also returned enriched with gold and silver, garments, servants, substance, and beasts. And because it greatly pertains to the matter, they who lost their homeland due to the multitude of false gods, so that it was said to them by the reproaching prophet, According to the number of your cities were your gods, Judah (Jer. II); now return to the same homeland, not only rejoicing in the faith of one true God but also united in the same faith and worshiping with unanimous devotion and soul, submitting themselves with a religious mind and tongue to sing His praises; so that those who once were distinguished by the divided names of Israel and Judah due to the diversity of religion, now are all called by the ancient name of Israel due to the unity of piety. The worship of piety, which they spurned in the holy land while the prophets proclaimed and demonstrated examples of justice, they now embraced in a foreign land serving idol-worshipping enemies. What then is to be looked at in these things? What is to be commended to memory? Except that those whom freedom and abundance of all things in their homeland made neglectful and oblivious of heavenly commandments, were brought to the service of their Creator and Redeemer by servitude abroad and poverty. For it is a familiar thing that the human heart is dissolved by wealth and freedom, but is recollected by hardships and poverty. Therefore, what was once done for one people is now usually performed daily for all those repenting after sin; while those who through negligence fell into the snares and temptations of the devil, with divine aid through the diligence of penance rise again; those who were stripped of the riches of virtues by the ancient enemy and departed from the society of the Church, often return to its communion more practiced in virtues than they had previously lost; because evidently, the more grievously they remember having erred, the more ardently they strive to labor in good works.

[AD 735] Bede on Ezra 2:70
The priests and Levites, therefore, dwelt among the people, etc. The whole of Israel is mentioned, not only the ten tribes that were once called Israel, to distinguish them from the two tribes that were called Judah; but all who generally ascended from captivity, whether from Judah and Benjamin or tracing their origin from other tribes. For when the ten tribes were taken into captivity by the Assyrians and the Samaritans replaced them in their land, whoever remained broke and destroyed all idols, and with a whole heart began to serve the Lord and to offer their sacrifices in the temple, as clearly shown by the words of the Chronicles where it is written: So Josiah removed all the abominations from the land of the children of Israel and made all who were left in Israel serve the Lord their God; all his days they did not depart from following the Lord God of their fathers. And a little earlier under the same king, when the house of the Lord was being restored, it says: After the money that had been brought into the house of the Lord, which the Levites and the doorkeepers had gathered from Manasseh and Ephraim and all the remnant of Israel, from all Judah and Benjamin, and the inhabitants of Jerusalem, they delivered it into the hands of those who were over the work in the house of the Lord. Therefore, those who remained, along with the tribe of Judah and Benjamin with whom they had been joined, were taken captive to Babylon together and then released to their homeland together, and each one returned to their cities, which they found empty with the fields and small villages. For no colonist had entered these lands while they served in Babylon, just as no one entered the lands of the two tribes, as Scripture says: If anyone had escaped the sword, he was taken to Babylon and served the king and his sons until the king of Persia came to power, and the word of the Lord was fulfilled through Jeremiah, and the land enjoyed its Sabbaths. For all the days of its desolation it kept Sabbath until seventy years were completed (2 Chronicles 36). So after this very long Sabbath, the land of Judah along with the rest of Israel received back its inhabitants. However, the greater part of the ten tribes, who had been taken by the Assyrians beyond the mountains of the Medes, never returned home; even if they did return, they could not have entered their cities because the Samaritans possessed them. About these, the Jews today make many Jewish and unbelieving claims that when their Christ comes and reigns, these too will return with the rest of their nation to Judea and reign over the entire world; not understanding the words of the prophets, who promised the kingdom and riches of the city of Jerusalem, not to one carnal nation of the Jews, but to all nations in Christ spiritually, which is now happening throughout the world. These things are said on the surface level of the text. But in a spiritual sense, the priests, Levites, singers, doorkeepers, and Nethinim dwell in their cities, and all Israel in their own cities, returning from Babylon; when both the ministers of the holy altar and the teachers, and the people of God themselves, each in their respective ranks, serve God faithfully; whether those who in the same rank have once been defiled or lost through sins but are corrected through repentance; or who, coming newly from the kingdom of the devil to the Church, have acquired a good rank by serving well. For the Levites or the children of Israel entered into their cities, not only those who had once been taken captive and lost these cities, but also those who were born from the lineage of captives and learned that they belonged to those cities by paternal succession. Thus, in a spiritual sense, the Levite receives his city, from which he had been exiled by the Chaldeans when a deacon of the holy Church, having once lost the virtue of perfection seduced by the devil, is restored by the grace of the Lord. For example, one who through drunkenness, lust, or pride had become unworthy of the rank he had received, and then again through continence, frugality, humility, and other marks of a better life, returns to the same rank more worthily. Again, a Levite born in Babylon enters his city in the land of Judah when someone regenerated in Christ sheds the guilt of original sin and, newly instructed in the Church, keeps the rank of deacon which he once received with regular moderation. For as he has been freed from the bondage of Chaldea through the grace of his Redeemer, so also through the execution of good works, in which the predecessors of the same rank have lived, he ascends to the walls of his own city. But those sons of Israel who were led away captive in such a way that they never returned to their homeland but left their cities and lands for others to possess; they certainly signify those who, by sinning so leave the Church that they never return by repentance, but rather leave the promised rewards to others who are worthy of them; to whom, in fact, the Lord in the Apocalypse, urging repentance says: Remember therefore from where you have fallen, and repent and do the first works. Or else I will come to you quickly and remove your lampstand from its place, unless you repent (Apocalypse 2). And again, suggesting to another who stands firm in faith not to fall: Behold, I come quickly; hold fast what you have, that no one may take your crown (Apocalypse 3).