About seventy years after the return of the first
company of exiles under Zerubbabel and Joshua, Artaxerxes
Longimanus came to the throne of Medo-Persia. The name
of this king is connected with sacred history by a series of
remarkable providences. It was during his reign that Ezra
and Nehemiah lived and labored. He is the one who in 457
B.C. issued the third and final decree for the restoration of
Jerusalem. His reign saw the return of a company of Jews
under Ezra, the completion of the walls of Jerusalem by
Nehemiah and his associates, the reorganization of the temple
services, and the great religious reformations instituted
by Ezra and Nehemiah. During his long rule he often
showed favor to God's people, and in his trusted and
well-beloved Jewish friends, Ezra and Nehemiah, he recognized
men of God's appointment, raised up for a special work.
The experience of Ezra while living among the Jews
who remained in Babylon was so unusual that it attracted
the favorable notice of King Artaxerxes, with whom he
talked freely regarding the power of the God of heaven,
and the divine purpose in restoring the Jews to Jerusalem.
Born of the sons of Aaron, Ezra had been given a priestly
training; and in addition to this he had acquired a familiarity
with the writings of the magicians, the astrologers, and the
wise men of the Medo-Persian realm. But he was not satisfied
with his spiritual condition. He longed to be in full
harmony with God; he longed for wisdom to carry out
the divine will. And so he "prepared his heart to seek the
law of the Lord, and to do it." Ezra 7:10. This led him to
apply himself diligently to a study of the history of God's
people, as recorded in the writings of prophets and kings.
He searched the historical and poetical books of the Bible
to learn why the Lord had permitted Jerusalem to be
destroyed and His people carried captive into a heathen land.
To the experiences of Israel from the time the promise
was made to Abraham, Ezra gave special thought. He
studied the instruction given at Mount Sinai and through the
long period of wilderness wandering. As he learned more
and still more concerning God's dealings with His children,
and comprehended the sacredness of the law given at Sinai,
Ezra's heart was stirred. He experienced a new and thorough
conversion and determined to master the records of sacred
history, that he might use this knowledge to bring blessing
and light to his people.
Ezra endeavored to gain a heart preparation for the
work he believed was before him. He sought God earnestly,
that he might be a wise teacher in Israel. As he learned to
yield mind and will to divine control, there were brought
into his life the principles of true sanctification, which, in
later years, had a molding influence, not only upon the
youth who sought his instruction, but upon all others
associated with him.
God chose Ezra to be an instrument of good to Israel,
that He might put honor upon the priesthood, the glory
of which had been greatly eclipsed during the captivity.
Ezra developed into a man of extraordinary learning and
became "a ready scribe in the law of Moses." Verse 6. These
qualifications made him an eminent man in the Medo-Persian
kingdom.
Ezra became a mouthpiece for God, educating those
about him in the principles that govern heaven. During
the remaining years of his life, whether near the court of
the king of Medo-Persia or at Jerusalem, his principal work
was that of a teacher. As he communicated to others the
truths he learned, his capacity for labor increased. He became
a man of piety and zeal. He was the Lord's witness to the
world of power of Bible truth to ennoble the daily life.
The efforts of Ezra to revive an interest in the study of
the Scriptures were given permanency by his painstaking,
lifelong work of preserving and multiplying the Sacred
Writings. He gathered all the copies of the law that he could
find and had these transcribed and distributed. The pure
word, thus multiplied and placed in the hands of many
people, gave knowledge that was of inestimable value.
Ezra's faith that God would do a mighty work for His
people, led him to tell Artaxerxes of his desire to return
to Jerusalem to revive an interest in the study of God's
word and to assist his brethren in restoring the Holy City.
As Ezra declared his perfect trust in the God of Israel as
one abundantly able to protect and care for His people, the
king was deeply impressed. He well understood that the
Israelites were returning to Jerusalem that they might serve
Jehovah; yet so great was the king's confidence in the
integrity of Ezra that he showed him marked favor, granting
his request and bestowing on him rich gifts for the temple
service. He made him a special representative of the
Medo-Persian kingdom and conferred on him extensive powers
for the carrying out of the purposes that were in his heart.
The decree of Artaxerxes Longimanus for the restoring
and building of Jerusalem, the third issued since the close
of the seventy years' captivity, is remarkable for its
expressions regarding the God of heaven, for its recognition of
the attainments of Ezra, and for the liberality of the grants
made to the remnant people of God. Artaxerxes refers to
Ezra as "the priest, the scribe, even a scribe of the words
of the commandments of the Lord, and of His statutes to
Israel;" "a scribe of the law of the God of heaven." The
king united with his counselors in offering freely "unto the
God of Israel, whose habitation is in Jerusalem;" and in
addition he made provision for meeting many heavy
expenses by ordering that they be paid "out of the king's
treasure house." Verses 11, 12, 15, 20.
"Thou art sent of the king, and of his seven counselors,"
Artaxerxes declared to Ezra, "to inquire concerning Judah
and Jerusalem, according to the law of thy God which is
in thine hand." And he further decreed: "Whatsoever is
commanded by the God of heaven, let it be diligently done
for the house of the God of heaven: for why should there
be wrath against the realm of the king and his sons?"
Verses 14, 23.
In giving permission to the Israelites to return, Artaxerxes
arranged for the restoration of the members of the priesthood
to their ancient rites and privileges. "We certify you,"
he declared, "that touching any of the priests and Levites,
singers, porters, Nethinims, or ministers of this house of
God, it shall not be lawful to impose toll, tribute, or custom,
upon them." He also arranged for the appointment of civil
officers to govern the people justly in accordance with the
Jewish code of laws. "Thou, Ezra, after the wisdom of
thy God, that is in thine hand," he directed, "set magistrates
and judges, which may judge all the people that are beyond
the river, all such as know the laws of thy God; and teach
ye them that know them not. And whosoever will not do
the law of thy God, and the law of the king, let judgment
be executed speedily upon him, whether it be unto death,
or to banishment, or to confiscation of goods, or to imprisonment."
Verses 24-26.
Thus, "according to the good hand of his God upon
him," Ezra had persuaded the king to make abundant provision
for the return of all the people of Israel and of the
priests and Levites in the Medo-Persian realm, who were
minded "of their own free will to go up to Jerusalem."
Verses 9, 13. Thus again the children of the dispersion were
given opportunity to return to the land with the possession
of which were linked the promises to the house of Israel.
This decree brought great rejoicing to those who had been
uniting with Ezra in a study of God's purposes concerning
His people. "Blessed be the Lord God of our fathers,"
Ezra exclaimed, "which hath put such a thing as this in the
king's heart, to beautify the house of the Lord which is in
Jerusalem: and hath extended mercy unto me before the
king, and his counselors, and before all the king's mighty
princes." Verses 27, 28.
In the issuing of this decree by Artaxerxes, God's
providence was manifest. Some discerned this and gladly took
advantage of the privilege of returning under circumstances
so favorable. A general place of meeting was named, and
at the appointed time those who were desirous of going to
Jerusalem assembled for the long journey. "I gathered them
together to the river that runneth to Ahava," Ezra says,
"and there abode we in tents three days." Ezra 8:15.
Ezra had expected that a large number would return to
Jerusalem, but the number who responded to the call was
disappointingly small. Many who had acquired houses and
lands had no desire to sacrifice these possessions. They loved
ease and comfort and were well satisfied to remain. Their
example proved a hindrance to others who otherwise might
have chosen to cast in their lot with those who were advancing
by faith.
As Ezra looked over the company assembled, he was
surprised to find none of the sons of Levi. Where were
the members of the tribe that had been set apart for the
sacred service of the temple? To the call, Who is on the
Lord's side? the Levites should have been the first to respond.
During the captivity, and afterward, they had been granted
many privileges. They had enjoyed the fullest liberty to
minister to the spiritual needs of their brethren in exile.
Synagogues had been built, in which the priests conducted the
worship of God and instructed the people. The observance
of the Sabbath, and the performance of the sacred rites
peculiar to the Jewish faith, had been freely allowed.
But with the passing of the years after the close of the
captivity, conditions changed, and many new responsibilities
rested upon the leaders in Israel. The temple at Jerusalem
had been rebuilt and dedicated, and more priests were
needed to carry on its services. There was pressing need of
men of God to act as teachers of the people. And besides,
the Jews remaining in Babylon were in danger of having
their religious liberty restricted. Through the prophet
Zechariah, as well as by their recent experience during the
troublous times of Esther and Mordecai, the Jews in Medo-Persia
had been plainly warned to return to their own land. The
time had come when it was perilous for them to dwell
longer in the midst of heathen influences. In view of these
changed conditions, the priests in Babylon should have
been quick to discern in the issuance of the decree a special
call to them to return to Jerusalem.
The king and his princes had done more than their part
in opening the way for the return. They had provided
abundant means, but where were the men? The sons of
Levi failed at a time when the influence of a decision to
accompany their brethren would have led others to follow
their example. Their strange indifference is a sad revelation
of the attitude of the Israelites in Babylon toward God's
purpose for His people.
Once more Ezra appealed to the Levites, sending them
an urgent invitation to unite with his company. To emphasize
the importance of quick action, he sent with his written
plea several of his "chief men" and "men of understanding."
Ezra 7:28,8:16.
While the travelers tarried with Ezra, these trusted
messengers hastened back with the plea, "Bring unto us ministers
for the house of our God." Ezra 8:17. The appeal was
heeded; some who had been halting, made final decision
to return. In all, about forty priests and two hundred and
twenty Nethinim--men upon whom Ezra could rely as
wise ministers and good teachers and helpers--were brought
to the camp.
All were now ready to set forth. Before them was a journey
that would occupy several months. The men were
taking with them their wives and children, and their
substance, besides large treasure for the temple and its service.
Ezra was aware that enemies lay in wait by the way, ready
to plunder and destroy him and his company; yet he had
asked from the king no armed force for protection. "I was
ashamed," he has explained, "to require of the king a band
of soldiers and horsemen to help us against the enemy in
the way: because we had spoken unto the king, saying, The
hand of our God is upon all them for good that seek Him;
but His power and His wrath is against all them that
forsake Him." Verse 22.
In this matter, Ezra and his companions saw an opportunity
to magnify the name of God before the heathen.
Faith in the power of the living God would be strengthened
if the Israelites themselves should now reveal implicit faith
in their divine Leader. They therefore determined to put
their trust wholly in Him. They would ask for no guard of
soldiers. They would give the heathen no occasion to ascribe
to the strength of man the glory that belongs to God alone.
They could not afford to arouse in the minds of their heathen
friends one doubt as to the sincerity of their dependence on
God as His people. Strength would be gained, not through
wealth, not through the power and influence of idolatrous
men, but through the favor of God. Only by keeping the
law of the Lord before them, and striving to obey it, would
they be protected.
This knowledge of the conditions under which they
would continue to enjoy the prospering hand of God, lent
more than ordinary solemnity to the consecration service
that was held by Ezra and his company of faithful souls
just before their departure. "I proclaimed a fast there, at
the river of Ahava," Ezra has declared of this experience,
"that we might afflict ourselves before our God, to seek of
Him a right way for us, and for our little ones, and for
all our substance." "So we fasted and besought our God
for this: and He was entreated of us." Verses 21, 23.
The blessing of God, however, did not make unnecessary
the exercise of prudence and forethought. As a special
precaution in safeguarding the treasure, Ezra "separated twelve
of the chief of the priests"--men whose faithfulness and
fidelity had been proved--"and weighed unto them the
silver, and the gold, and the vessels, even the offering of the
house of our God, which the king, and his counselors, and
his lords, and all Israel there present, had offered." These
men were solemnly charged to act as vigilant stewards over
the treasure entrusted to their care. "Ye are holy unto the
Lord," Ezra declared; "the vessels are holy also; and the
silver and the gold are a freewill offering unto the Lord
God of your fathers. Watch ye, and keep them, until ye
weigh them before the chief of the priests and the Levites,
and chief of the fathers of Israel, at Jerusalem, in the
chambers of the house of the Lord." Verses 24,25,28,29.
The care exercised by Ezra in providing for the transportation
and safety of the Lord's treasure, teaches a lesson worthy
of thoughtful study. Only those whose trustworthiness had
been proved were chosen, and they were instructed plainly
regarding the responsibility resting on them. In the appointment
of faithful officers to act as treasures of the Lord's
goods, Ezra recognized the necessity and value of order
and organization in connection with the work of God.
During the few days that the Israelites tarried at the
river, every provision was completed for the long journey.
"We departed," Ezra writes, "on the twelfth day of the first
month, to go unto Jerusalem: and the hand of our God was
upon us, and He delivered us from the hand of the enemy,
and of such as lay in wait by the way." Verse 31. About
four months were occupied on the journey, the multitude
that accompanied Ezra, several thousand in all, including
women and children, necessitating slow progress. But all
were preserved in safety. Their enemies were restrained
from harming them. Their journey was a prosperous one,
and on the first day of the fifth month, in the seventh year
of Artaxerxes, they reached Jerusalem.