Ezra

ZR 1{The events which we have been considering were deeply significant. The throne of God was no longer at Jerusalem. God had fulfilled His threat of casting off the city which He had chosen. He had bestowed the throne of the earth upon the Gentiles (Dan. 2:37³⁷Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. (Daniel 2:37)). Not only had Israel failed under the old covenant and rejected God, so that God was no longer their king; but even after grace had raised up the house of David to sustain the relations of the people with God, everything was entirely corrupted by sin; so that there was no more remedy, and God had written Lo-Ammi (not my people) as it were on the forehead of a people who had forsaken Him. The counsels of God cannot fail; but such was the sad condition of the relationship between this people and God; if it can be said that a judgment like this allowed any relationship still to exist. So far as it depended on Israel—on man: all was lost. The consequences of this, with respect to God's dealings, were of great importance; they were nothing less than His taking His throne from the earth, casting off His people, and transferring power to the Gentiles. Man, in probation under the law, had failed, and he was condemned. He had been sustained by grace, through means which god had granted for his continuance therein, and he had failed again. Kingly power was in the hands of the Gentiles, and the people were under condemnation, according to the old covenant. But God now brings back a little remnant, and causes the temple to be rebuilt in its place, according to the promises given by the mouth of Jeremiah, and at the request of His servant Daniel. The latter, still at Babylon, with a deeper sense of the real condition of the people than they had who were rebuilding the temple, has received much more extensive information as to the future destiny of Israel, and the intentions of god respecting it.

A due appreciation of this return from captivity is not then without importance, since it is evident that the understanding of God's dealings with respect to the restoration of Israel, is connected with this event. It was the will of God that there should be some respite; but the current of His purposes, concerning the times of the Gentiles and the position of His people was unaltered.

It is Cyrus, king of Persia, who commands the people to return to Jerusalem, and to rebuild the temple. A type, himself, in some respects, of a far more glorious deliverer, he confesses Jehovah, the God of Israel, to be the true God, He is "the righteous man raised up from the east who treads down the princes like mortar." Called of the Lord by name for this purpose, he favors Israel and honors the Lord. A man distinguished and blessed by the favor of the mighty God, a man whose conduct was certainly under the guidance of God, His personal character did not interfere with its being the times of the Gentiles, notwithstanding that god had put it into the heart of one of these Gentiles to favor His people. The word of God, by Jeremiah, is fulfilled. Babylon is judged. But, in fact, that which still exists is a prolongation of its power. The seat of the royal authority which God bestows on man, is a city which is not the city of God; which is neither the earthly Jerusalem nor the heavenly. The house of David no longer holds the scepter entrusted to it.

It is true that the rod of the tribe of Judah is preserved, in order that "the Branch" of the root of Jesse may be presented to this tribe. But the power of the Gentiles still continued; it existed even when the Messiah was on earth, and the Jews had to be commanded to render unto Caesar the things that were Caesar's. The presentation of Jesus, the true Messiah, was but the occasion of fully demonstrating this, in the cry, "We have no king but Caesar."

Nevertheless, God still gives the people—guilty under the law—an opportunity for the exercise of faith.

Let us examine the principles that characterize the energy of the Holy Ghost in the people, at the time of their return.

The first thing to be observed is, that having felt what it was to have to do with the Gentiles, and having experienced the power and wickedness of those whose help they had formerly sought, the children of the captivity resolve that Israel shall be an unmingled Israel, and proved to be so. They are most careful in verifying the genealogies of the people and of the priests, in order that none but Israel should be engaged in the work. Formerly one priest succeeded another without previous examination; genealogy was not verified, and children came into their father's place in the enjoyment of the privileges which God had granted them. But Israel now, through the great grace of God, had to recover their position. This was neither the beginning of their history nor the power suited to the beginning; it was a return, and the disorder that sin had brought in was not henceforth to be endured. What had any but Israel to do there? To mark out the family of God was now the essential thing. Deliverance from Babylon was their deliverance. It was this family, or a small remnant of it, which God had brought, or was bringing, out from thence. Thus, even amongst those who had come up to Judah, whoever could not produce his genealogy was set aside; and every priest with whom this was the case; was put away from the priesthood as polluted, whatever, as it appears, might be the reality of his qualification. Divine discernment might, perhaps, recognize them and their rights another day; but the people who had returned from captivity could not do so. They were a numbered and recognized people. They dwelt each in his own city.

In the seventh month, the children of Israel gather themselves together at Jerusalem, each one going up from the place where he dwelt. The first thing which they do there under the direction of Joshua and Zeruabbabel, is to build the altar, to place themselves under the wings of the God of Israel, the sole Help and sole Protector of His people; for fear was upon them, because of the people of those countries. Their refuge is in God: beautiful testimony of faith; precious effect of the state of trail and abasement they were in. Surrounded by enemies, the unwalled city is protected by the altar of her God, erected by the faith of God's people; and she is in greater security than when she had her kings and her walls. Faith, strict in following the word, confides in the goodness of its God. This exactness in following the word, characterized the Jews at that time in several respects. We have seen it, chap. 2:59-63; we find it again here, 3:2; and again in verse 4, on the occasion of the feast of tabernacles. Customs, traditions, all were lost. They were very careful not to follow the ways of Babylon. What had they left, except the word? A condition like this gave it its full power. All this takes place before the house is built. It was faith seeking the will of God, although far from having set everything in order. We find then no attempt at doing, without God, those things which required a discernment that they did not possess. But with touching faith, these Jews exercise piety towards God, worship God, and, as we may say, set Him in their midst, rendering Him that which duty required. They acknowledged God by faith; but until the Urim and Thummim should be there, they placed no one on God's part in a position which required the exercise of God's authority, with the object of giving some competency to act for Him.

Having at length brought together the materials which the king of Persia had granted them, the Jews begin to build the temple, and lay its foundations. The joy of the people, generally, was great. This was natural and right. They praise the Lord according to the ordinance of David, and sing (how well it became them now to do so!) "His mercy endureth forever." Nevertheless, the ancient men wept, for they had seen the former house, built according to the inspired direction of God. Alas! we understand this. He who thinks of what the Church was at the first, will understand the tears of these old men. This became nearness to God. Farther off, it was right that joy, or at least the confused shout which only proclaimed the public event, should be heard; for, in truth, God had interposed in His people's behalf.

Joy was in His presence and acceptable. Tears confessed the truth, and testified a just sense of what God had been for His people, and of the blessing they had enjoyed under His hand. Tears recognized, alas! that which the people of God had been for God; and these tears were acceptable to Him. The weeping could not be discerned from the shout of joy; this was a truthful result, natural and sad, yet becoming in the presence of God. For He rejoices in the joy of His people, and He understands their tears. It was, indeed, a true expression of the state of things.

But, in such a case, difficulties do not arise only from the weakness of the remnant; they proceed also from elements with which the remnant are outwardly connected, and which, at the same time, are foreign to the relationship of the people with God. In Israel's case, there was real weakness, because God-although faithful to His people according to their need-did not, in fact, come forward to establish them on the original footing. To do so, would not have been morally suitable; either with respect to the position in which the people stood with God; or with regard to a power which He had established among the Gentiles, apart from Israel; or with a view to the instruction of His own people in all ages, as to the government of God. Relationship with God is never despised with impunity.

In such a state of things, the power of the world having gained so much ground already in the land of promise even among the people, to whom the promise belonged, difficulties arose from the fact that persons who, in consequence of the intervention of the civil powers, were within the borders of the promised land, desired to participate with the Jews in constructing the temple. They alleged, in support of their claim, that they called upon God as the Jews did, and had sacrificed unto Him since Esar-haddon had brought them into the land. This was not enmity. Why repel such a desire? The Spirit of God calls them the adversaries of Judah and Benjamin. The people of God-the Church of God-ought to be conscious of their own peculiar privileges, and that they are the Church of the Lord. The Lord loved Judah and Benjamin. From His grace towards this people flowed all the blessing of which they were the object, and the people ought fully to recognize this grace. Not to recognize it, was to despise it. Now this grace was the sovereign goodness of God. To admit strangers, would have been insensibility to this grace as the only source of good; it would have been to lose it, and to say that they were not its objects according to the sovereign goodness of God. But the faithfulness and intelligence of the chiefs among Israel delivered them from this snare. "We ourselves, together," said they, "will build unto the Lord God of Israel. Ye have nothing to do with us to build a house unto our God." In fact, it would have been to deny that He was their God, the God of Israel. This is especially the Church's case, when called to remember her privileges, after long forgetfulness and painful chastisement. If God allow it for the trial, or the chastening of His people, it is possible that the work may be stopped through the practices and the malice of those who will praise the great and noble Asnapper to the powers of the earth, before whom they will appear in their true earthly character, just as they assumed the garb of piety when seeking to insinuate themselves among the remnant of Israel. The power that belonged to God's people, at the time of their former independence, will alarm one who-not trusting in God-dreads the effect upon his own authority of the energy which the Spirit of God produces in the people, independently of this, authority, however submissive the people may be. Israel was acting here according to Cyrus's own decree; but this is of no avail. That which depends on God is absolute-That which does not depend on Him is arbitrary; but the faithful have nothing to do with all this. God may see that trial and chastening are needful to them. Whatever happens they have to go through that which puts faith to the proof; but their path is ordered by the will of God, and their faith relies upon Him. In this case they had to wait; but God's time would come; and that, not by means of a mere decree from the Gentile king. God raises up a much more precious encouragement for them from another quarter. Although the people had been subject to the Gentiles, God was still supreme; His Word is still of supreme authority to His people, whenever He condescends to speak to them. If necessary, He can dispose the hearts of kings to uphold it. In every case, His people are to follow it without seeking other motive, or other help. Haggai and Zechariah are sent of God, and prophesy among the people. These immediate communications from God were of infinite value; and although they did not change the position of the people with respect to the Gentiles, they were a touching proof that God was interested in His people; and that, whatever might be their afflictions, the God of Israel was above all that had power to oppress them.

I have said that the people were obliged to wait; this was the case as soon as they received the decree that forbade their continuing to build. But many years had elapsed before this prohibition came; and it seems evident to me, from examining the prophecies which throw so much light on the contemporary history, and from comparing their dates, that it was want of faith in the remnant which was the true hindrance. There were adversaries in the land who made them afraid, and who thus prevented their building. It appears that the Jews did not dare continue. Their adversaries hired counselors in the Persian court to frustrate the purpose of the Jews. But the first thing was that the adversaries weakened the hands of the people. It was not until two reigns later that the prohibition was obtained; but the Jews had left off building through fear of their adversaries (compare 4:4 and 25, and 5:1, with Hag. 1:1, 2, 4; 2:15¹In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, ²Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord's house should be built. (Haggai 1:1‑2)
⁴Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? (Haggai 1:4)
¹⁵And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord: (Haggai 2:15)). Neither was, it because the king's decree was brought them that they began again to build, but because they feared the Lord, and feared not the king's command, as seeing Him who is invisible (Hag. 1:12, 13¹²Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord. ¹³Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord. (Haggai 1:12‑13)). God was not any more to be feared in the reign of Darius than in that of Cyrus or of Artaxerxes; but the source of their weakness was their having forgotten God. This makes manifest the great grace of God in thus awakening them by the mouth of Haggai. God had until then also chastened the people.

All this shows us, that in ceasing to build the Temple, Israel was in fault. It appears from Haggai (2:15), that they had made no progress at all. The terror with which the adversaries had inspired the Jews had stopped them. They had no excuse for this, since even the king's commandment was on their side. That which they lacked was faith in God. We have seen that when there was faith, they dared to build, although there was a decree against it. The effect of this faith is to give rise to a decree in their favor, and that even through the intervention of their adversaries. It is good to trust in God. Blessed be His gracious name!

Under the influence of the prophecies of Haggai and Zechariah, the house was finished (6:15).

The Lord's great grace in this was a real occasion for joy. The priests are set in their divisions, and the Levites in their courses, according to the law of Moses, and we find more faithfulness than in the best days of the kings (compare 6:20, with 2 Chron. 29:34³⁴But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests. (2 Chronicles 29:34)). But we hear nothing of the ordinances of David, and a still greater deficiency is seen in their celebration of the feast of dedication. They kept the Passover, a proof that the redemption of the people could be remembered in the land; happy privilege of the restored remnant! Many also had joined them, separating themselves from the filthiness of the heathen of the land. The Lord had given them cause for joy; but fire no longer came down from heaven to testify divine acceptance of the sacrifice offered for the dedication of the house. This was indeed a negative difference, but one of deep significance. And even that which formed the subject of their joy, betrayed their condition. " The Lord had turned the heart of the Icing of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel." It was great kindness and touching grace on His part; but what a change!

Alas! this was not the end of the history! God, in His goodness, must still watch over the unfaithfulness and the failures of His people, even when they are but a small remnant who by His grace have escaped from the ruin. He puts it into the heart of Ezra, a ready scribe in the law of Moses, to think of the remnant in Jerusalem, to seek the law of the Lord, to teach it and cause it to be observed. Here again, it is still the Gentile king who sends him for this purpose to Jerusalem. All blessing is of God, but nothing (except prophecy, in which God was sovereign, as we have already seen Samuel at the time of the people's downfall), nothing in point of authority comes immediately from God. He could not ignore the throne which He had Himself established among the Gentiles.

ZR 7{The character of this intervention of God by Ezra's mission, is, I think, a touching proof of his loving-kindness. It was exactly suited to the wants of the people. It was not power that had been removed to another place. It was the knowledge of the will and the ordinances of God, -of the mind of God in the word. The king himself recognized this (7:26). Guarded by the good hand of his God, this pious and devoted man goes up with many others to Jerusalem Alas! as soon as he can look into these things, he finds the law already broken, evil already come in. The people of Israel had not kept themselves separate from the people of the lands, and even the princes and rulers had been chief in this trespass. Ezra is confounded at this, and remains overwhelmed with grief the whole day. Can it be that the remnant, whom God had snatched as it were from the fire, have so soon forgotten the hand that delivered them and married the daughter of a strange God? Those who trembled at the Lord's word having assembled with him, Ezra humbles himself on account of it. At the time of the evening sacrifice he pours out the deep sorrow of his heart before the Lord. A great multitude have their hearts touched by grace. There is no prophetic answer, as so often before had happened in similar circumstances; but there is an answer from God in the hearts of the guilty. "We have sinned," said one among them; " yet now there is hope in Israel concerning this thing." And they set themselves heartily to the work. Israel is summoned, each one under pain of exclusion, to come up to Jerusalem, and they assembled at the time of rain, for the matter was urgent; and the congregation acknowledge it to be their duty to conform to the law. Under the hand of Ezra, and by the diligence of those who were appointed to this work, it was accomplished in two months. As for all those who had taken strange wives they gave their hand that they would put away their wives, they confessed their sin and offered a ram for this trespass.

Once more we find that that which characterizes the operation of the Spirit of God, and the intervention of God among His people, with respect to their walk and their moral condition, is separation from all who are not the people of God as they were. Those of the priestly family, who were unable to produce their genealogy, had been excluded from the priesthood as polluted; and those among the people who were in the same case, were not acknowledged. They positively refuse any participation in the work to the people of the land who wished to join them in building the temple; and, finally, with respect to their own wives, several of whom had borne them children, they have to put them away and to separate themselves, at whatever cost, from all that was not Israel. It is this which characterizes faithfulness in a position like theirs; come out from Babylon, and occupied in restoring the temple and the service of God, according to that which yet remained to them.

Moreover, we see that God did not fail to comfort them by His testimony; sweet and precious consolation! But the power of the Gentiles was there. That which appertained to authority, and the throne at Jerusalem, and to the power of ordaining which belonged to it, was not re-established. The public sanction of God was not granted. Nevertheless, God blessed the remnant of His people when they were faithful; and the most prominent thing, and that which should dwell upon our hearts, is the grace which, in the midst of such ruin, and in the presence of the Gentile throne-set up through Israel's sin-could still bless this people, though acknowledging the Gentile throne which God had established in judgment upon them.

It is a solemn season, when God, in His compassion, encourages and sustains the little remnant of His people in the midst of their difficulties; and owns them, as far as possible, after the ruin which their unfaithfulness had brought upon them; such ruin that God had been constrained to say of them Lo-Ammi.

It is most afflicting to see the people, after such grace as this, plunging again into fresh unfaithfulness and departure from God. But such is God, and such is man.