1:1 There are a number of occasions when the LORD stirred up individuals. 1 Samuel 26:19 1 Kings 11:14 2 Chronicles 21:16 36:22 Ezra 1:1 Haggai 1:14
Rather than wondering how He does that we should appreciate that, in the case of faithful men who respond to His word, He is willing to work to encourage those who first respond to him.
As we read elsewhere 'draw night to God and he will draw nigh to thee'. James 4:8

2:63 The 'Tirshatha' is in fact SheshbazzarEzra 1:8,11 , 5:14. It is the Persian title for governor.

1:1 The decree made by Cyrus was consequent upon the work of the angels outlined in Daniel 10:12-13

2:64 So 42,360 faithful Jews returned voluntarily to Jerusalem.

1:2 The 'charge' that Cyrus refers to is to be found in Isaiah 44:28 so we wonder whether Cyrus received a direct revelation from God or was aware of the prophecy of Isaiah.

2:2 Mordecai is the Mordecai of the book of Esther - Where does Esther fit into the scheme of things regarding the return of the Jews to Jerusalem?

1:1-3  I suppose we all know that the book of Ezra follows on chronologically from 2 Chronicles - this is confirmed in the way that the last 2  verses of 2 Chronicles 36 form the first three verses of Ezra 1

2:68-69  Having made a difficult journey which, it seems, would take four months (Ezra 7:9) it seems that some of the chief of the fathers were ready to get down to the work immediately and to give of their wealth.

We can never be quite sure about Old Testament dates, but probably the dating of Ezra & Nehemiah is:
      BC 537. Zerubbabel returns with 42,360 Jews + 7,337 servants (Ezra 2:2,64,65)
      458. Ezra returned (Ezra 7:1-6) with 1514 + a possible 287 others (Ezra 8:1-14,15-20)
      445. Nehemiah returned (Neh 1:1). I don't think we know how many, if any Jews, went with him.
      433. Nehemiah had returned to Babylon, and now went back to Jerusalem (Neh 13:6)

Cyrus released the Jews to return home from Babylon in 536 BC.  It seems that the Jews were captive in Babylon from 605-536 BC.  Jeremiah predicted that the Jews would be captive for seventy years (Jer 25:11,12). 

Many people came back to Judah with substance (1:5,6).  Sheshbazzar was named their governor (1:8,11; 5:14).  Sheshbazzar (fire worshipper) was the Persian name for Zerubbabel (born at Babel, i.e. Babylon).

1:5  In speaking specifically of ‘Judah and Benjamin’ we are reminded that it was only those from the two tribes of the southern kingdom who were brought back to the land. We see this repetition of the tribes in Ezra 4:1, 10:9

2:62-63 There must have been great enthusiasm amongst those returning from Babylon. However the requirements of the law had to be observed and so unless a priest could prove his genealogy he was not allowed to eat the holy things – and this was despite the fact that he knew he was truly a Levite. Thus we learn that personal experience is not sufficient. What one believes has to be support with Scriptural proof.

Ezra 1:1-4 refers to the exiles being set free by Cyrus king of Persia to rebuild the temple of Jerusalem. About 200 years prior Isaiah, inspired by God, (Isa 44:28;Isa 45:1,13)  predicted the name of the Persian king, Cyrus, who would set the exiles free and rebuild the temple of Jerusalem.

Approximate chronology of the restoration:

536 BC - 49897 return from Babylon to Jerusalem (allowed by Cyrus) and perhaps included some not from the tribe of Judah (1Chron 9:3;Ezra 2:70). 536 BC - in 7th month built altar, offered sacrifice. 535 BC work on temple begun and stopped. 520 BC work renewed by Haggai and Zechariah. 516 BC temple was completed. 457 BC Ezra goes from Babylon to Jerusalem. 444 BC Nehemiah rebuilds the wall.  432 BC Nehemiah returns again from Babylon.

Approximate chronology of the Persian kings (there is some question as to this accuracy):

Cyrus II the Great reigned 559 to 530 BC (united the Medes and Persians and reigned alone in Babylon 536 BC). Cambyses 2 reigned 530 BC to 522 BC and seems to be referred to as "Ahasuerus" (Ezra 4:6) which is thought to be a title. Smerdis the Magician reigned 522 BC and seems to be referred to as "Artaxerxes" (Ezra 4:7) which is probably a title. Darius I the Great reigned 522 to 486 BC (battle of Marathon 490 BC). Xerxes I reigned from 485 to 465 BC and may be referred to as "Ahasuerus" in the book of Esther (some believe Darius I the Great or possibly even Artaxerxes I Longimanus are the "Ahasuerus" in the book of Esther. Some scholars have Vashti deposed as queen in 482 BC with Esther becoming queen in 478 BC and Purim at 473 BC. The battles of Thermopylae and Salamis have been established at 480 BC). Artaxerxes I Longimanus reigned from 465 to 424 BC and is thought to be the Artaxerxes later in Ezra (Ezra 7:1). Xerxes II reigned 424 BC. Sogdianus reigned 424 to 423 BC. Darius II Nothus 423 to 405 BC.

1:1-3  The duplication of the information we saw in 2Chron 36:22-23 here in Ezra shows the seamless continuity between the end of 2Chron and the time of the return from Babylon.

1:2 Isn’t it interesting that Cyrus – the powerful ruler who controls the land of Israel at this time – does not appeal to his own status to claim that it is his idea to repair toe temple. He acknowledges that it is at God’s instruction. And he does not say any old God. He says ‘The Lord God of heaven’.

1:1 …the LORD stirred up the spirit of Cyrus king of Persia. We must remember that Yahweh is in control of all political events, and works through leaders that He has set up:…the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan 4:17).

We look, with interest, at our present leaders to see the unfolding of world events, which are in accord with Yahweh's will. But, we do not vote for any politician. How would we know which one Yahweh had selected? What if we had picked another candidate? We would then have opposed Yahweh's will. That would not be recommended.

1:2 Notice the repeated use of ‘Jerusalem’ in this chapter :2,3,4,5,11. In Psa 137:5 David sees remembering Jerusalem as of paramount importance. It is as if the record here is making the point that God has not forgotten Jerusalem and is not bringing about the blessing of that city.

1:7  Cyrus did not seem to simply view this work as a ‘job to do’. Clearly by sending back the vessels from the temple which Nebuchadnezzar had taken he wanted to re-instate some semblance of that which had been destroyed.

5:6 they shall go ... not find Him Micah 3:4
5:10 remove bound Deuteronomy 19:14
5:11 oppressed and broken Deuteronomy 28:33
5:11 walked after the commandment Micah 6:16
5:12 I will be ... as rottenness Proverbs 12:4
5:13 then went Ephraim to Assyria 2 Kings 15:19

5:10 'Like them that remove the bound'. A comment on the sinfulness of moving boundaries of inheritances to defraud their brethren. See Deuteronomy 19:14. They were robbing and defrauding God by their sinfulness. Of course the princes should have been upholding the law, not perverting it.

V.11 We have a very important lesson here for all. There is no forgiveness for willfull wrong doing

5:5 Notice again that Hosea quite specifically is speaking to Israel, but Judah will not escape – though Judah’s calamity did not come for quite some years.

5:7 The treacherous behaviour against God brought the judgement spoken if by Isa 24:16

5:6 In saying ‘they shall not find Him’ Hosea is saying a similar thing to the contemporary Prophet – Mic 3:4 – where he says that even though they cry to God he will not hear them.

5:11 The ‘oppressed and broken’ Israel is reaping the cures of Deuteronomy – in particular here the prophet is quoting Deut 28:33

The graphic language used by Hosea to portray Israel's unfaithfulness to God (e.g. 3:1) actually had its counterpart in the everyday lives of the people. v7 says of Israel's people: "they have begotten pagan children". In other words, the religion that the mothers and fathers dabbled with created wholeheartedly pagan (idol worshipping) children. These practices rubbed off. So God is in effect saying that if parents heed His law and obey it, the children they will have are counted as being born of Him, because they will know about Him and may learn to serve Him. On the other hand, children born to idolatrous families are counted as being born of an adulterous relationship, since the children know nothing of God or His ways.

So what do we encourage our children to absorb into their minds? God, or what doesn't belong to God? Do we have God's children or children of another lover?

21:17 Paul's visit to Jerusalem marked a fundamental turning point in his life. Up to this time he was free to go where he pleased preaching the gospel. During the time up to this visit to Jerusalem Paul had been actively involved in the formation of a number of ecclesias. From this time, however, he is never a free man again. He is a prisoner of Rome - though he viewed himself as a 'prisoner of Christ' Ephesians 3:1 Philemon 1:1 - it was during this long imprisonment that Paul wrote most of his letter.
Maybe we can take the lesson. We can be useful in the service of the Master whatever our circumstances, though we may need to modify what we think we should be doing because of our circumstances.

22:22 It may appear that the major opposition to the preaching of the gospel was because of the claims that Jesus had been raised from the dead. However the most abhorrent thing to the Jews was that the gentiles now had access to the things the Jews held dear.

21:32 In saying that the soldiers 'ran down' to rescue Paul a little detail of the way in which Temple Mount and the Antonia Fortress was laid out is confirmed. The fortress was at the Northern end of Temple Mount, raise up on a rock escarpment. From the castle the largest part of Temple Mount could be observed. Steps ran down to the paved area. It is these steps which the soldiers ran down and upon which Paul spoke to the people (21:37)

This account of the conversion of Saul of Tarsus contains some differences from the account in Acts 9 and the later account . Critics have taken this to indicate that the three accounts were written by other than Paul. It does not follow that this is so. Different emphasis is given on the two subsequent occasions after Acts 9 because the purpose of the recounting of the event are different.

21:29 Trophimus is mentioned in Ephesians 2:14. He, being an Ephesian, would have seen the temple of Dianna to which he would have had free access - but would not have wanted to go in. Now he has seen the temple in Jerusalem where he doubtless would be comfortable going - and the Jews felt that he should not go into it.

22:24-27 The question of the 'chief captain' contains a certain element of surprise because Paul had spoken in Hebrew. He would have been taken, by the Romans, as a Jewish fanatic who was a subject - being a Jew - of the Roman occupiers, not a citizen his own right.
Peter Forbes

21:21 The report about Paul teaching Jews to forsake Moses was malicious and based on a mis understanding of what he said. Paul never encouraged Jews to forsake the law of Moses but he did stress to gentiles that they should not adopt Judaism. A reading of what Paul says makes this clear to any fair minded individual. However those who made the report were not fair minded, though brethren. They, being Jews, wanted to undermine Paul's preaching to the gentiles.

Do we ever have secret agendas which cloud our presentation of the words of our brethren?

22:25 I suspect that there was more went on here than Paul simply saying he was a Roman. Doubtless if it was that easy many a prisoner would have claimed Roman citizenship. This is implied by :28 though Paul must have had some means of proving his Roman citizenship else he could easily have just been spinning a story to save his skin.

21:18 In view of the importance to the Christian world of the ecclesia at Jerusalem, there is no doubt that the man appointed to be in charge would have been an apostle. No other person would hold a rank authoritative enough for such work. James the apostle, seems to have been the ideal man. He was James the son of Alpheous (Matt 10:3) otherwise known as James the Less (Mark 15:40) James the son of Zebedee was killed with the sword. (Acts 12:2)

21:27 Given that Paul’s time in Jerusalem had almost come to an end one wonders how many believers wondered what to make of the spirit inspired comments of the brethren in Tyre Acts 2:14

22:25 Was Paul seeking to rely on his Roman citizenship even though he was a ‘stranger and pilgrim’ Heb 11:13? I suspect his motivation was, an on other times, to further the gospel.

22:5 In appealing to the high priest’s experience of Paul there is a challenge to the authorities to explain the radical change in Paul

21:8 It will not be long before Paul is back in Caesarea in very different circumstances – being a prisoner of Rome because of the envy of the Jews.

21:8 In speaking of Philip as ‘one of the seven’ we are reminded of his part – Acts 6:5 – as being one of those appointed to deal with the contention between the Hebrew and Grecian widows. But now he is in Caesarea indicating that the work to which he was appointed in Jerusalem was no longer necessary – or handed over to others.

21:25 Here the brethren in Jerusalem reaffirm their acceptance of the decision taken in Acts 15 recorded in Acts 15:23-39 affirming that their desire for Paul to be ‘at charges’ with those who had made a vow was not to be seen as a retrograde step as far as teaching the gospel to the gentiles was concerned.