Prophets and Kings
by Ellen G. White
Chapter 50: Ezra, the Priest and Scribe
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. {PK
607.1}
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 [608] talked freely regarding the
power of the God of heaven, and the divine purpose in restoring the Jews to
Jerusalem. {PK 607.2}
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. {PK
608.1}
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. {PK 608.2}
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 [609] 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. {PK 608.3}
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. {PK 609.1}
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 the power of Bible truth to
ennoble the daily life. {PK
609.2}
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. {PK 609.3}
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 [610] 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. {PK 609.4}
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. {PK 610.1}
"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 [611]
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. {PK 610.2}
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. {PK 611.1}
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. [612] 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. {PK 611.2}
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. {PK 612.1}
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. {PK 612.2}
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. [613]
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. {PK
612.3}
But with the passing of the years after the close of the
captivity, conditions changed, and many new responsibilities [614]
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. {PK 613.1}
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. {PK 614.1}
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. {PK 614.2}
While the travelers tarried with Ezra, these trusted
messengers hastened back with the plea, "Bring unto us ministers [615]
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. {PK 614.3}
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. {PK 615.1}
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 [616]
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. {PK 615.2}
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. {PK 616.1}
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, [617] and chief of the fathers of
Israel, at Jerusalem, in the chambers of the house of the Lord." Verses
24, 25, 28, 29. {PK 616.2}
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 treasurers of the Lord's
goods, Ezra recognized the necessity and value of order and organization in
connection with the work of God. {PK 617.1}
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. {PK 617.2}
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"A Spiritual Revival"
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