Prophets and Kings
by Ellen G. White
Chapter 57: Reformation
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Nehemiah found that heathen merchants and
traders had induced many among the Israelites
to engage in traffic on the Sabbath.
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Pacific Press Publ. Assoc. |
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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was for a time withdrawn, there were many who departed from the Lord.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. {PK
669.1}
Because of the cruelty and treachery of the Ammonites and
Moabites toward Israel, God had declared through [670] 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. {PK 669.2}
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." {PK 670.1}
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. {PK 670.2}
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." [671] {PK 670.3}
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." {PK 671.1}
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 [672] than
in those that the magistrates of Jerusalem might appoint, he stationed them at
the gates to see that his orders were enforced. {PK 671.2}
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; [673]
"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. {PK 672.1}
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." {PK 673.1}
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." {PK 673.2}
As he set before them God's commands and threatenings, and
the fearful judgments visited on Israel in the [674] 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. {PK 673.3}
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." {PK 674.1}
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. {PK
674.2}
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 [675] 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. {PK
674.3}
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. {PK 675.1}
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 of 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. {PK 675.2}
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 [676] 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. {PK 675.3}
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. {PK 676.1}
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. [677] {PK 676.2}
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. {PK 677.1}
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. {PK 677.2}
The prophet here describes a people who, in a time of
general departure from truth and righteousness, are seeking [678]
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. {PK 677.3}
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. {PK 678.1}
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. {PK 678.2}
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"The Coming of a Deliverer"
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