Solemnly and publicly the people of Judah had
pledged themselves to obey the law of God. But when
the influence of Ezra and Nehemiah was for a time withdrawn,
there were many who departed from the Lord.
Nehemiah had returned to Persia. During his absence
from Jerusalem, evils crept in that threatened to pervert
the nation. Idolaters not only gained a foothold in the city,
but contaminated by their presence the very precincts of the
temple. Through intermarriage, a friendship had been
brought about between Eliashib the high priest and Tobiah
the Ammonite, Israel's bitter enemy. As a result of this
unhallowed alliance, Eliashib had permitted Tobiah to
occupy an apartment connected with the temple, which
heretofore had been used as a storeroom for tithes and
offerings of the people.
Because of the cruelty and treachery of the Ammonites
and Moabites toward Israel, God had declared through
Moses that they should be forever shut out from the congregation
of His people. See Deuteronomy 23:3-6. In defiance
of this word, the high priest had cast out the offerings stored
in the chamber of God's house, to make a place for this
representative of a proscribed race. Greater contempt for
God could not have been shown than to confer such a favor
on this enemy of God and His truth.
On returning from Persia, Nehemiah learned of the bold
profanation and took prompt measures to expel the intruder.
"It grieved me sore," he declares; "therefore I cast forth all
the household stuff of Tobiah out of the chamber. Then
I commanded, and they cleansed the chambers: and thither
brought I again the vessels of the house of God, with the
meat offering and the frankincense."
Not only had the temple been profaned, but the offerings
had been misapplied. This had tended to discourage
the liberalities of the people. They had lost their zeal and
fervor, and were reluctant to pay their tithes. The treasuries
of the Lord's house were poorly supplied; many of the singers
and others employed in the temple service, not receiving
sufficient support, had left the work of God to labor
elsewhere.
Nehemiah set to work to correct these abuses. He
gathered together those who had left the service of the Lord's
house, "and set them in their place." This inspired the people
with confidence, and all Judah brought "the tithe of the
corn and the new wine and the oil." Men who "were counted
faithful" were made "treasurers over the treasuries," "and
their office was to distribute unto their brethren."
Another result of intercourse with idolaters was a
disregard of the Sabbath, the sign distinguishing the Israelites
from all other nations as worshipers of the true God. Nehemiah
found that heathen merchants and traders from the
surrounding country, coming to Jerusalem, had induced
many among the Israelites to engage in traffic on the
Sabbath. There were some who could not be persuaded to
sacrifice principle, but others transgressed and joined with
the heathen in their efforts to overcome the scruples of the
more conscientious. Many dared openly to violate the Sabbath.
"In those days," Nehemiah writes, "saw I in Judah
some treading wine presses on the Sabbath, and bringing
in sheaves, and lading asses; as also wine, grapes, and figs,
and all manner of burdens, which they brought into
Jerusalem on the Sabbath day. . . . There dwelt men of Tyre
also therein, which brought fish, and all manner of ware,
and sold on the Sabbath unto the children of Judah."
This state of things might have been prevented had the
rulers exercised their authority; but a desire to advance
their own interests had led them to favor the ungodly.
Nehemiah fearlessly rebuked them for their neglect of
duty. "What evil thing is this that ye do, and profane the
Sabbath day?" he sternly demanded. "Did not your fathers
thus, and did not our God bring all this evil upon us, and
upon this city? yet ye bring more wrath upon Israel by
profaning the Sabbath." He then gave command that "when
the gates of Jerusalem began to be dark before the Sabbath,"
they should be shut, and not opened again till the Sabbath
was past; and having more confidence in his own servants
than in those that the magistrates of Jerusalem might appoint,
he stationed them at the gates to see that his orders were
enforced.
Not inclined to abandon their purpose, "the merchants
and sellers of all kind of ware lodged without Jerusalem
once or twice," hoping to find opportunity for traffic, with
either the citizens or the country people. Nehemiah warned
them that they would be punished if they continued this
practice. "Why lodge ye about the wall?" he demanded;
"if ye do so again, I will lay hands on you." "From that
time forth came they no more on the Sabbath." He also
directed the Levites to guard the gates, knowing that they
would command greater respect than the common people,
while from their close connection with the service of God
it was reasonable to expect that they would be more zealous
in enforcing obedience to His law.
And now Nehemiah turned his attention to the danger
that again threatened Israel from intermarriage and association
with idolaters. "In those days," he writes, "saw I
Jews that had married wives of Ashdod, of Ammon, and
of Moab: and their children spake half in the speech of
Ashdod, and could not speak in the Jews' language, but
according to the language of each people."
These unlawful alliances were causing great confusion
in Israel; for some who entered into them were men in
high position, rulers to whom the people had a right to
look for counsel and a safe example. Foreseeing the ruin
before the nation if this evil were allowed to continue,
Nehemiah reasoned earnestly with the wrongdoers. Pointing
to the case of Solomon, he reminded them that among
all the nations there had risen no king like this man, to
whom God had given great wisdom; yet idolatrous women
had turned his heart from God, and his example had
corrupted Israel. "Shall we then hearken unto you," Nehemiah
sternly demanded, "to do all this great evil?" "Ye shall
not give your daughters unto their sons, nor take their
daughters unto your sons, or for yourselves."
As he set before them God's commands and threatenings,
and the fearful judgments visited on Israel in the
past for this very sin, their consciences were aroused, and
a work of reformation was begun that turned away God's
threatened anger and brought His approval and blessings.
There were some in sacred office who pleaded for their
heathen wives, declaring that they could not bring themselves
to separate from them. But no distinction was made;
no respect was shown for rank or position. Whoever among
the priests or rulers refused to sever his connection with
idolaters was immediately separated from the service of
the Lord. A grandson of the high priest, having married
a daughter of the notorious Sanballat, was not only removed
from office, but promptly banished from Israel. "Remember
them, O my God," Nehemiah prayed, "because they have
defiled the priesthood, and the covenant of the priesthood,
and of the Levites."
How much anguish of soul this needed severity cost the
faithful worker for God the judgment alone will reveal.
There was a constant struggle with opposing elements, and
only by fasting, humiliation, and prayer was advancement
made.
Many who had married idolaters chose to go with them
into exile, and these, with those who had been expelled
from the congregation, joined the Samaritans. Hither some
who had occupied high positions in the work of God found
their way and after a time cast in their lot fully with them.
Desiring to strengthen this alliance, the Samaritans promised
to adopt more fully the Jewish faith and customs, and
the apostates, determined to outdo their former brethren,
erected a temple on Mount Gerizim in opposition to the
house of God at Jerusalem. Their religion continued to be
a mixture of Judaism and heathenism, and their claim to
be the people of God was the source of schism, emulation,
and enmity between the two nations, from generation to
generation.
In the work of reform to be carried forward today,
there is need of men who, like Ezra and Nehemiah, will
not palliate or excuse sin, nor shrink from vindicating the
honor of God. Those upon whom rests the burden of this
work will not hold their peace when wrong is done, neither
will they cover evil with a cloak of false charity. They will
remember that God is no respecter of persons, and that
severity to a few may prove mercy to many. They will
remember also that in the one who rebukes evil the spirit
of Christ should ever be revealed.
In their work, Ezra and Nehemiah humbled themselves
before God, confessing their sins and the sins of their people,
and entreating pardon as if they themselves were the offenders.
Patiently they toiled and prayed and suffered. That
which made their work most difficult was not the open
hostility of the heathen, but the secret opposition of
pretended friends, who, by lending their influence to the
service of evil, increased tenfold the burden God's servants.
These traitors furnished the Lord's enemies with
material to use in their warfare upon His people. Their evil
passions and rebellious wills were ever at war with the plain
requirements of God.
The success attending Nehemiah's efforts shows what
prayer, faith, and wise, energetic action will accomplish.
Nehemiah was not a priest; he was not a prophet; he made
no pretension to high title. He was a reformer raised up
for an important time. It was his aim to set his people
right with God. Inspired with a great purpose, he bent
every energy of his being to its accomplishment. High,
unbending integrity marked his efforts. As he came into
contact with evil and opposition to right he took so determined
a stand that the people were roused to labor with
fresh zeal and courage. They could not but recognize his
loyalty, his patriotism, and his deep love for God; and,
seeing this, they were willing to follow where he led.
Industry in a God-appointed duty is an important part
of true religion. Men should seize circumstances as God's
instruments with which to work His will. Prompt and
decisive action at the right time will gain glorious triumphs,
while delay and neglect result in failure and dishonor to
God. If the leaders in the cause of truth show no zeal, if
they are indifferent and purposeless, the church will be
careless, indolent, and pleasure-loving; but if they are filled
with a holy purpose to serve God and Him alone, the people
will be united, hopeful, eager.
The word of God abounds in sharp and striking contrasts.
Sin and holiness are placed side by side, that, beholding,
we may shun the one and accept the other. The pages
that describe the hatred, falsehood, and treachery of Sanballat
and Tobiah, describe also the nobility, devotion, and
self-sacrifice of Ezra and Nehemiah. We are left free to
copy either, as we choose. The fearful results of transgressing
God's commands are placed over against the blessings
resulting from obedience. We ourselves must decide
whether we will suffer the one or enjoy the other.
The work of restoration and reform carried on by the
returned exiles, under the leadership of Zerubbabel, Ezra,
and Nehemiah, presents a picture of a work of spiritual
restoration that is to be wrought in the closing days of this
earth's history. The remnant of Israel were a feeble people,
exposed to the ravages of their enemies; but through them
God purposed to preserve in the earth a knowledge of Himself
and of His law. They were the guardians of the true
worship, the keepers of the holy oracles. Varied were the
experiences that came to them as they rebuilt the temple
and the wall of Jerusalem; strong was the opposition that
they had to meet. Heavy were the burdens borne by the
leaders in this work; but these men moved forward in
unwavering confidence, in humility of spirit, and in firm
reliance upon God, believing that He would cause His truth
to triumph. Like King Hezekiah, Nehemiah "clave to
the Lord, and departed not from following Him, but kept
His commandments. . . . And the Lord was with him."
2 Kings 18:6, 7.
The spiritual restoration of which the work carried forward
in Nehemiah's day was a symbol, is outlined in the
words of Isaiah: "They shall build the old wastes, they
shall raise up the former desolations, and they shall repair the
waste cities." "They that shall be of thee shall build the old
waste places: thou shalt raise up the foundations of many
generations; and thou shalt be called, The repairer of the
breach, The restorer of paths to dwell in." Isaiah 61:4;58:12.
The prophet here describes a people who, in a time of
general departure from truth and righteousness, are seeking
to restore the principles that are the foundation of the
kingdom of God. They are repairers of a breach that has
been made in God's law--the wall that He has placed
around His chosen ones for their protection, and obedience
to whose precepts of justice, truth, and purity is to be their
perpetual safeguard.
In words of unmistakable meaning the prophet points
out the specific work of this remnant people who build the
wall. "If thou turn away thy foot from the Sabbath, from
doing thy pleasure on My holy day; and call the Sabbath
a delight, the holy of the Lord, honorable; and shalt honor
Him, not doing thine own ways, nor finding thine own
pleasure, nor speaking thine own words: then shalt thou
delight thyself in the Lord; and I will cause thee to ride
upon the high places of the earth, and feed thee with the
heritage of Jacob thy father: for the mouth of the Lord
hath spoken it." Isaiah 58:13, 14.
In the time of the end every divine institution is to be
restored. The breach made in the law at the time the Sabbath
was changed by man, is to be repaired. God's remnant
people, standing before the world as reformers, are to show
that the law of God is the foundation of all enduring
reform and that the Sabbath of the fourth commandment
is to stand as a memorial of creation, a constant reminder
of the power of God. In clear, distinct lines they are to
present the necessity of obedience to all the precepts of the
Decalogue. Constrained by the love of Christ, they are to
co-operate with Him in building up the waste places. They
are to be repairers of the breach, restorers of paths to dwell
in. See verse 12.