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TRHCK THROUGH THE <BTBLE
EZRA-A RETURNINC REMNANT.
A. Zerubbabel. i.—vl. B, Ezra. vii.—x.
I. Return. i.» ii. I. Return. vii., viii.
i. The Edict of Cyrus. 1. Interval of Sixty Years.
ii. The Returning Exiles. ' ii. i. The Coming of Ezra. vii.
Note. ii. The Returning Exiles. viii. 1-14
The Small Number of Levites. iii. The Preliminary Convention. viii. 15-30
The Nethinim. iv. The Return. viii. 31-36
The Totals.
11. Reorganization iii.—vi. 11. Reformation. ix., x.
i. Resumption of Worship. iii. i. The Conditions in Jerusalem. ix. 1, 2
ii. Opposition. iv. ii. Ezra’s Intercession. ix. 3-15
a. General Statement. 1-6 iii. The Reformation. x.
b. Particular Account. 7-24 1
iii. Resumption of Building. v.
iv. Darius. vi.
EZRA.
HE book of Ezra contains an account
of a most important epoch in the his
« tory of the people of God. After sev
enty years of captivity, through the de
cree of a Gentile king, a return from
W captivity was made possible. This book
W gives us the story of that return, and
\ of the building of the temple. It is
not consecutive history, for, while in
conjunction with the book of Nehemiah it covers
a period of about one hundred years, there is in the
midst of this book a gap of sixty years. There are
two main divisions, first, the story of the return
under Zerubbabel and the building of the temple
(Chs. i-vi) ; then after sixty years, that of the com
ing of Ezra, and the work he undertook (Chs.
vii-x). It may therefore be simply divided around
the names of these two men.
A. ZERUBBABEL.
The story which centers around Zerubbabel is
that of the return of a remnant of the people to
•Jerusalem, and their reorganization.
The purposes of God may seem to tarry. They
are never abandoned. Indeed there is a very true
sense in which they never even tarry for a moment.
The chosen nation had become a people scattered
and peeled, having lost national position, and power,
and to a large extent national consciousness.
Through the seventy years God prepared a remnant
through processes of suffering, to return and re
build. and hold the fort until He, the true Seed
and Servant, should come. The history of the re
turn sets forth clearly the truth concerning this
overruling of God. Through a most unlikely instru
ment. Cyrus, the way was made plain.
The list of those returning is principally re
markable from the small number of the Levites it
contains. Nearly ten times as many priests as Le
vites went back to the land. Another point of in
terest is that of the Nethinim. They seem to have
been prominent in these times, for they are only
once mentioned elsewhere. It is almost impossible
to determine their origin.
The leaders in this return were evidently con
scious of the matters of real importance in the life
of the people. Directly they were settled in their
cities, the altar of God was established at Jerusa
lem. As far as possible they restored the Divinely
appointed order of worship, and immediately com
menced the work of building the temple. The foun
dations were laid, and in the second year of the re
turn, with fitting ceremonies of praise they re
joiced.
This work stirred up the opposition of the Samar
itans. This was first manifested in an attempt to
induce Zerubbabel and those associated with him, to
admit into partnership such as were really enemies
of the work. This being definitely refused these
enemies set themselves in every way to har
ass the work, and hinder it, until at last they were
•successful in obtaining letters from the reigning
By G. CAMPBELL PIORQAN, Westminster Chapel, London, England,
Appearing Ebery Week During 1907. (Copyright American Serial “Rights applied Tor by The Golden S9ge
The Golden Age for May 9, 1907.
monarch, which interdicted the work. Thus for a
long period the building of the house of God ceased,
while the building of the houses of the people went
forward unchecked.
A study of the prophecies of Haggai and Zecha
riah makes it perfectly evident that the cessation
of the work of building was unworthy of the men
who had commenced. Judged by all human stand
ards they could fairly urge the difficulties of the
situation, and the necessity for obedience to the
edict of the reigning king. Judged by the Divine
standard, as the burning words of the prophets
made perfectly clear, they had no right to cease.
Under the inspiration of these prophetic messages,
governor and priest, Zerubbabel and Jeshua, com
menced the work again. Again opposition was
raised. To this they gave no heed, and Tattenai
sent a letter to Darius concerning the edict of Cy
rus.
There can be no doubt that Tattenai felt that
the finding of such a decree was unlikely, if not im
possible. That the search was a thorough one is
indicated by the statement of where the roll was
found. The searchers naturally commenced in the
house of the archives in Babylon. It was not there,
but at Achmetha in the royal palace that it was dis
covered. In consequence of this the edict of Darius
not only gave them permission to carry forward
their work, but compelled Tattenai to help them
with great gifts. At last the temple was finished,
and solemly dedicated to God with sacrificial offer
ings and songs of thanksgiving.
B. EZRA.
Between chapters vi and vii there was an interval
of at least sixty years, uneventful in the history of
the people settled in Jerusalem. That they had largely
failed in the purposes of Zerubbabel is evident
from the work done by Ezra, and subsequently by
Nehemiah. Again the wonderful overruling of God
is seen in the working of the minds of two men in
Babylon. Ezra was stirred with desire to help his
people in Jerusalem. Artaxerxes was moved with
' fear lest there should be 11 wrath against the realm
of the king and his sons. ■’ It is perfectly evi
dent that he had some clear consciousness of the
power of God. Thus by the creation of different
emotions in the hearts of two men, which brought
them into co-operation with each other, and thus
with His purpose, He moved forward.
Ezra gathered together numbers of the priestly
and royal houses, and a further contingent of the
people at Ahava, in order that he might review
them, and prepare for the journey. Finding that
there were no Levites in the company, he sent to
Iddo, and in response to his appeal certain of tlieir
number joined him. The character of Ezra is re
markably revealed in his action in refusing to seek
help from an earthly king. It is a fine illustration
of the independence and dependence of such as fol
low the Lord. The king’s voluntary gifts were glad
ly accepted, but to ask for soldiers would have been
to make a tacit confession of questioning in his
heart either the ability or willingness of God to
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help. After a long journey they arrived in safety
at Jerusalem, and made their offerings.
Ezra found a condition of affairs at Jerusalem
which was a sad revelation of the deterioration of
the people. There had been no return to idolatry,
but there had been an inter-mixture with the peo
ple of the land, and the chief offenders had been
the princes and the rulers. He was moved with
righteous indignation, and sank into silent aston
ishment until the time of the evening oblation.
Then before God he poured out his soul in prayer.
The sincerity of Ezra’s vicarious repentance pro
duced immediate result. The people who had gath
ered about him through the long hours of the day
came to a consciousness of the enormity of their
sin, as they saw how he was affected thereby. At
last one of their number spoke to him, acknowl
edging the sin, and suggesting a remedy. He at
once became a man of action, first calling them to
a sacred covenant, that they would put away the
evil thing there amongst them, and then leading
them in the carrying out of their covenant.
'Religious Education.
Sy J. L. D. Hillyer.
An article in an exchange commenting on the re
cent Religious Educational Association at Rochester.
N. Y., makes some important distinctions between
religion and Christian education. Without pretend
ing to quote that article, let us say:
First. No sort of education can make a Christian
out of an unregenerate child. Still less out of an
unregenerate grown person. If, then, religious ed
ucation means an education that takes the place of
regeneration, we have no use for it.
Secondly. A child that has never sinned may be
taught about Jesus, and made familiar with the
idea that Jesus gave his life that sinners may he
forgiven. But that child will sin after a while and
come to the knowledge of good and evil. When it
does, it may promptly turn to the Lord in repent
ance, because it knows him and be then and there
regenerated, pardoned, saved by grace through
faith. If religious education of young children
means this, then we believe in it with all our heart.
Thirdly. In our Christian schools and in state
schools where Christian teachers preside there is
present an opportunity to glorify the Master all
the time without transgressing any rule of proprie
ty. It is in the fact that the teacher lives, acts and
talks as a child of God. Questions of doubtful pro
priety are settled on Christian principles, and in
most cases the line of conduct is never a matter of
doubt, because it has already been settled on Chris
tian principles. Religious convictions dominate the
life and conduct of the teachers and the schools.
That makes a religious atmosphere the influence of
which cannot be measured. That is a sort of re
ligious education that we most heartily commend.
“Christian education” cannot be very different.
If it be Christian in fact it must be religious in
character. Christ gave us the only true religion.
Christianity is therefore religion. Stiii the word
“religion” means more. Jews, Mohammedans.
Mormons and all pagans claim to have a re
ligion. Hence we are compelled to distinguish
Christianity from the rest, but let it be borne in
mind that Christianitv demands repentance and faith
in Christ—that is, REGENERATION.
Mrs. Johnsing: “Can’t stay long. Mrs. Snow.
Ah just come to see es yo’ wouldn’t join de mission
band.” Mrs. Snow: “Fo’ de lan’ sakes, honey,
doan come to me! I can’t even play a mouf or
gan!”
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