Ezra 1–10

Seventy years before their return, the prophet Jeremiah, who lived in the closing days of the kingdom of Judah, had foretold that judgment would overtake the nation. Because of their wickedness they would be carried off into captivity at Babylon, and their land would be left in ruins. Even so, the prophecy said that after seventy years the LORD would bring them back to their land. The book of Ezra opens in the first year of Cyrus, king of Persia — seventy years after the Captivity. At that time, so that the word of the LORD by Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus, who issued a proclamation to the people of God setting them free to return to the Land to "build the house of the LORD God of Israel."

This prophecy came long before Nebuchadnezzar destroyed Jerusalem, and at least a hundred years before God called Jeremiah to his work as a prophet. So it shows that the eye and heart of God are always on His people and on their interests. It shows too that the public events of the world — the rise and fall of empires, the coming of mighty conquerors — are only the instruments of His power. Through them He works on through the governments of the world to fulfil His own purposes for His people on earth. How calmly, then, the children of God may rest amid political confusion and strife! In this way God had marked out, by the mouth of Isaiah, two hundred years before the event told in our chapter, the man He had chosen to restore His people and to build His house at Jerusalem.

But none of this was enough to bring the captives back: not these convictions of the mind (which might have nothing to do with a work of conscience or a living faith), and not even his certainty that God had chosen him as an instrument to carry out His plans (v. 2). God meant to show that it was He Himself and no other who fulfilled His Word. That is why it says: "the LORD stirred up the spirit of Cyrus king of Persia" (v. 1).

It is remarkable how God works. First He "stirs up the spirit" of this pagan king, so that he passes a decree inviting the Jews to return to Jerusalem. He then stirs up the spirit of those who went (Ezra 1:5). Whatever men do, a true revival is always a work of God.

In these books God is no longer seen stepping openly into the affairs of His people. He works, as it were, behind the scenes. At the same time He recognises the new order that He Himself has set up, and He uses the Gentile kings, into whose hands He had put the rule of the earth, to carry out His purposes.

So to fulfil this promise God used Jeremiah in prophecy, Daniel in prayer, and Cyrus — a man who did not know the Lord — in providence.

He discovers "by books," not by circumstances, that God would visit His people in captivity and open a way for them to return to their land. He has just seen the king of Babylon destroyed and his empire fall. But he does not guess at the meaning of the stirring events around him, or try to draw from them conclusions that favour God's people.

The Holy Spirit presents those who returned as showing the marks that a believing remnant should take on in a time of ruin. They are a very healthy example for us — an example that teaches us how we may be witnesses of God in difficult circumstances.

Open the book of Ezra, and we go back to the first year of that great king. The prophet Isaiah had mentioned him by name some two centuries before he came to the throne. If we turn to Isaiah 44:28, we read the prediction of what he would do. Ezra 1:2 records his doing what Isaiah foretold.

How powerfully Isaiah's prophecy must have struck a mind so thoughtful! No sceptics were on hand to whisper their doubts. Daniel was there too, to point him to Jeremiah. It was not policy but Jehovah that stirred up the spirit of Cyrus, as He did that of the chief fathers of the Jews. The conqueror of Babylon proclaimed a kind of jubilee to the captives — but with one stated aim: to build Jehovah's house in Jerusalem. Who but an enemy of God's word can doubt that Isaiah 44:28 was his "charge" from Jehovah?

God is given the distinct title "the God of the heavens" (Dan. 2:18, 37, 44). It comes again in Ezra 1:2, Ezra 5:12, Ezra 6:9-10, Ezra 7:12, 23, Neh. 1:4-5, Neh. 2:4, and also in 2 Chronicles 36:23. His people had fallen away to idols. In that state it did not suit His nature and majesty to act at their head or among them as "the Lord of all the earth." (Joshua 3:11)

Cyrus, like the kings of Persia who followed him, hated idols. Acknowledging the God of Israel as "the God of the heavens", he insists here that "he is God" (v. 3). In the same way Artaxerxes, king of Persia, later openly declares that the Lord God of Israel is "the God of the heavens" (Ezra 7:21, 23).

In Cyrus we do not see the power of faith, but, just as Nebuchadnezzar carried out God's work, so Cyrus is the servant of His mercy to bring the Jew back to the land. In himself he goes further than Nebuchadnezzar. He says (Ezra 1:2, etc.) that the Jehovah-God had given him the kingdoms of the earth, and a charge to build the house at Jerusalem. Whether this confession of God's sovereignty came from a saving faith is another matter. God is able to make the world confess His power and authority... The point is not what Cyrus was in himself, but his work.

But all this was not enough to bring the captives back. These were convictions of the mind, and they might have nothing to do with a work of conscience or a living faith. Even the assurance of being an instrument chosen to carry out God's designs (v. 2) fell short. God meant to show that it was He Himself and no other who fulfilled His Word. That is why it says: "The LORD stirred up the spirit of Cyrus king of Persia" (v. 1). He also stirred up the spirit of the chief fathers of Judah and Benjamin and the spirit of the priests and of Levites (v. 5).

Three things are announced here. First, the commission Cyrus himself had received about the Lord's house. Second, his royal permission for any of the Jews to return to Jerusalem to build the temple. Third, his invitation to those Jews who would stay in his lands to join those who left, by freewill offerings toward the object they had in view.

In the first instance, God delivered a remnant of His people from captivity and brought them back to the Land, under Zerubbabel, in order to build the house of the Lord (Ezra 1:2-3). But once the house was built, it became necessary to build the walls and set up the gates to guard the sanctity of the house of the Lord.

It was no small thing for Cyrus to acknowledge the supreme glory and power of God in this striking way. It was no small thing that he obeyed what God had commanded. It is not surprising that God should have spoken of him as "His anointed."

Three things are announced here: the commission which Cyrus himself had received about the Lord's house; his royal permission for any of the Jews to return to Jerusalem in order to build the temple; and lastly, his invitation to those Jews who would stay in his territories to have fellowship with those who left, by giving freewill offerings toward the goal they had in view.

The proclamation did not name any person or persons who were to go to Jerusalem and build the house. Instead it threw the door open for any Jew whose heart stirred him up to go. Such a man had the assurance that he would receive generous help in the project ahead of him. Worded this way, it meant that those who responded would mostly be men of piety, whose hearts were alive to the glory of God and to the place of His Name. The more worldly-minded and selfish would prefer to stay in their comfortable homes, built up during the seventy years of captivity. They would leave the task to others who were ready to face the difficulties and hardships.

This proclamation became a test of the moral condition of the people of God. On one side, it raised a question. Were their affections so set on their land, their God, and the house of God that in simple faith they were ready to face trials and difficulties, opposition and reproach? Were they ready to answer to the mind of God and carry out His will? Or on the other side, did they prefer to stay in Babylon with its ease and material comforts?

Notice, he does not give any honour to the idols of Persia, but says of the God of Israel, "he is the God" (v. 3). He also gave instructions to the neighbours of anyone concerned about taking this journey to Jerusalem. They were to "help him with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem" (v. 4). This was not only a matter of setting slaves free, but of enriching them. So Cyrus was rightly representing a God of grace.

What Cyrus had in view was the building of "the house of the LORD," and he was not concerned with the desolate state of the city. Later, Nehemiah became deeply concerned about the ruined and desolate condition of Jerusalem. He obtained permission from Artaxerxes to restore and build the city. It was a case of God's house first, the city where men dwell second. This is a principle of lasting significance.

Not everyone was ready to go back; only a small remnant was willing. The great majority preferred to stay in Babylon. There was nothing to attract them to Jerusalem — a city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen. There, and nowhere else, the people could bring the appointed offerings and sacrifices. They belonged to those who sat by the rivers of Babylon and wept when they remembered Zion. They said, "If I forget you, O Jerusalem, let my right hand forget its skill! Let my tongue stick to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy!" (Ps. 137:5-6).

In a sense, King Cyrus is still alive. The same call still goes out. Who is there among you? Who is there who is not content with Babylon? Who is there who values Jerusalem? Who is there who takes an interest in the house of God?

Three things are announced here. First, the commission Cyrus himself had received about the Lord's house. Second, his royal permission for any of the Jews to return to Jerusalem to build the temple. Last, his invitation to the Jews who would remain in his lands: they could have fellowship with those who left, by freewill offerings towards the object they had in view.

Notice, he does not give any honour to the idols of Persia, but says of the God of Israel, "He is God" (v. 3). He also told the neighbours of anyone concerned about this journey to Jerusalem to assist him "with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem" (v. 4). This was not only a matter of liberating slaves, but enriching them. So Cyrus rightly represented a God of grace.

Those whose spirits were raised up were to go up (v. 5). Others who would not go up themselves are told to support them with material help (v. 4). It is beautiful to read that they did so (v. 6).

But not all were ready to go back; only a small remnant was willing. The great majority preferred to remain in Babylon. There was nothing to attract them to Jerusalem — the city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen. Only there could they bring the appointed offerings and sacrifices… And the Jews who remained helped them generously in every way.

In this chapter we have all the signs of a genuine work of God. A shared heart and purpose is produced in all concerned. It appears in Cyrus, without whose permission the captives could not have returned. It appears in the leading fathers of Judah and Benjamin, who were needed for the actual work of building. It appears in those who remained, who had fellowship with their brothers through their freewill offerings and so contributed towards the necessary expenses. There were no preliminary meetings to arrange things and reach agreement. The union of heart and purpose was produced only by the action of the Lord on the hearts of all alike. This distinguishes a divine work from a human one, and is the sure proof of a real working of the Spirit of God. Every needed instrument comes forward at the right moment, for the work is of God, and it must be accomplished.

To build the house of God, a remnant had been set free from the corruptions of Babylon and brought back to God's land… Those who remained in captivity were urged to help with a "freewill offering for the house of God that is in Jerusalem."

These were intellectual convictions, which might have nothing to do with a work of conscience or a living faith. Cyrus was even sure he was an instrument chosen to carry out God's purposes (v. 2). But all this was not enough to bring about the restoration of the captives. God intended to show that it was He Himself and no other who fulfilled His Word. That is why it says: "The LORD stirred up the spirit of Cyrus king of Persia" (v. 1). He also stirred up the spirit of the heads of the fathers' houses of Judah and Benjamin. And He stirred up the spirit of the priests and the Levites (v. 5).

It is remarkable how God works. First He "stirs up the spirit" of this pagan king, so that he passes a decree inviting the Jews to return to Jerusalem. He then stirs up the spirit of those who did so (1:5). Whatever men do, a true revival is always a work of God.

First, note that the heads of the fathers' houses who offered themselves for the work came from two tribes: Judah and Benjamin. There were also Levites, but they did not count as a tribe, for Levi had "no portion or inheritance with his brothers. The LORD is his inheritance" (see Deuteronomy 10:8-9). This and other Scriptures make it plain that only these two tribes were restored. Some people from other tribes may have come as well.

The object of the people's return concerned the building of the house of the Lord. This was the subject of the proclamation of Cyrus, whom God raised up for this very purpose... And for this end God worked in the hearts of those who were made willing to return to the land of their fathers.

Verse 5 of the first chapter shows a real work of God in the souls of many, including leaders both civil and religious. It led them to seize at once the opportunity given for a return to the land of their fathers, and to re-establish the worship of God by rebuilding His house. In God's providence Cyrus himself promoted this. A providential work of God in the surrounding world matched the spiritual work of God in the souls of His people.

But not all were ready to go back; only a small remnant was willing. The great majority preferred to remain in Babylon. There was nothing to attract them to Jerusalem — the city of ruins, with the once magnificent temple in ruins. Those who returned loved Jerusalem, the place the LORD had chosen.

Agreement of heart and object is produced in all concerned: in Cyrus, without whose permission the captives could not have returned; in the heads of the fathers' houses of Judah and Benjamin, who were needed for the actual work of building; and in those who stayed behind, who shared with their brothers through their freewill offerings and helped cover the necessary costs. Nobody held preliminary meetings to arrange matters and reach an agreement. The action of the Lord on the hearts of all alike, and nothing else, produced this union of heart and purpose. This distinguishes a divine work from a human one, and is the sure proof of a real action of the Spirit of God. Every needed instrument therefore comes forward at the right moment, for the work is of God, and it must be accomplished.

Those whose spirits were raised up were to go up (v. 5). Verse 4 tells others, who would not go up themselves, to support them with material help. It is beautiful to read that they did so (v. 6).

Next, God worked in the hearts of the neighbours of those who devoted themselves to the work of the Lord's house. They "offered willingly," as the proclamation had asked, out of their own property. They helped them with vessels of silver and gold, and so on.

We have here, in this chapter, all the signs of a genuine work of God. Everyone concerned comes to the same heart and purpose. Cyrus agrees, and without his permission the captives could not have returned. The heads of the families of Judah and Benjamin agree, and the actual building work needed them. Those who stayed behind agree, and they shared with their brothers by their freewill offerings and so contributed towards the necessary expenses. There were no meetings beforehand to arrange things and reach agreement. The Lord alone produced this union of heart and purpose, working on the hearts of all alike. This is what marks off a divine work from a human one, and it is the sure proof of a real working of the Spirit of God. Every needed instrument comes forward at the right moment, because the work is of God and it must be accomplished.

This was not only a matter of freeing slaves, but of enriching them. So Cyrus was rightly representing a God of grace.… People near those who intended to go were willing to help them as Cyrus had directed. They gave silver and gold, goods and livestock, and precious things — that is, things of special value (v. 6). This shows at least that those so concerned about going to Jerusalem had not earned the contempt of the people among whom they lived.

The proclamation did not name any person or persons who were to go to Jerusalem and build the house. It threw the door open to any Jew whose heart stirred him to go, and promised him generous help in the project ahead of him. Worded like this, it meant that those who responded would mainly be men of piety, whose hearts were alive to the glory of God and to the place of His Name. The more worldly and selfish would be inclined to stay in the comfortable homes they had built during the seventy years of captivity. They would leave the task to others who were ready to face the difficulties and hardships.

In the wonderful day of recovery pictured in Ezra we see men of Judah and men of Benjamin concerned about building God's house. Their names remind us of the praises of God and of the Son of His right hand. Priests, Levites, and all whose spirits God had raised strengthened their hands with, among other blessed features, "precious things." Beloved, have our hearts not been "raised" (or "stirred," J.N.D.) by the truth that has been recovered to us in our day?… What strengthening of hands should be ours! Outwardly it is a day of smallness and weakness. Inwardly we are strong in affection and loyalty to Christ as we know and enjoy these "precious things" in the power of the Spirit.

Finally, Cyrus himself showed his interest in the work. He restored the vessels of the temple that Nebuchadnezzar had carried out of Jerusalem and put in the house of his gods. This was evidence that his own heart had also been touched by divine power. He counted these vessels out to Sheshbazzar, the prince of Judah.

God worked spiritually in the souls of His people, and He matched it with a providential work in the world around them. And so it has been again in more recent times.

There had been three deportations... The last of these three did the most damage. The temple was burnt, and very large numbers were led away captive. But the 70 years of captivity count from the first deportation, which we would call relatively unimportant. Why was this first one the important one in God's eyes? Well, it's because of the vessels. Nebuchadnezzar had taken the vessels of the Temple to Babylon, and even put them into the house of his idols. Such a thing had never happened before. True, some kings had taken silver from the treasure and even from the wings of the doors of the temple to appease the king of Assyria. But the holy vessels had never been touched.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of the sad fact that the idea of worship, and especially worship together, has been lost across much of the Christian world?

These vessels represented the worship rendered to God. The period of seventy years between their removal and return, as announced by the prophet, emphasizes their symbolic importance.

God had been dishonoured by the idolatry of the people and their kings. Was there any great difference whether the precious vessels stayed in His temple or were placed in the temple of idols at Babylon?... When wicked Belshazzar drank wine from the sacred vessels in praise of his idols, he meant to celebrate the triumph of false gods over the true God, and to set them publicly against the Lord. That same night, God answered him with judgment and death.

No doubt Cyrus had these vessels collected and carefully guarded... How it all shows that God had not forgotten His people! When His appointed time came, He showed His power on their behalf.

The holy vessels were counted and restored, as far as was fitting, for the Lord's house in Jerusalem. The ark — the centre, the highest in value, the nearest to the glory — was not there. Sadly, the glory itself had withdrawn. But in the day when the salvation of Israel comes out of Zion, the glory will return, never to leave again.

What the people of God need today is not so much innovation, but a return to the basic principles that were there from the beginning — a return to the Scriptures... A genuine revival always shows itself in the discovery of the Scriptures. It is not that the Scriptures could not have been known before. Through negligence they had been forgotten.

The ground of the choice was, that they were "holy to the Lord," as also were the vessels. As the prophet said, "You must be clean that bear the vessels of the Lord."

This prince was Zerubbabel. Sheshbazzar was the name the Babylonians had given him. He was born in Babylon, and his name means "stranger in Babylon." He became the princely leader of the returning exiles... In all there were 5,400 vessels of gold and silver which were handed over to Zerubbabel to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

He was a "prince of Judah," and he seems to have held some office in Persia, since he is called Sheshbazzar... He led the Jews who volunteered to return from exile under the decree of Cyrus.

There had been three deportations... The last of these three was the most significant one in terms of the damage done. The temple was burnt, and very large numbers led captive. But the 70 years of captivity run from the first deportation — the one we would call minor. Why was this first one the important one in God's eyes? Well, it's because of the vessels.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Doesn't this remind us of a sad fact? Much of the Christian world has lost the whole idea of worship, and above all of worship together. Concerts, performances, and all sorts of other things have taken the place of meetings for worship.

King Cyrus had all the articles Nebuchadnezzar had taken from Jerusalem brought out of the temple of his idols. He sent them back to their rightful place. He knew that Babylon's idols were not God. The Persian treasurer, Mithredath, counted these out to Sheshbazzar the prince of Judah. The record of them was faithfully kept.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark was not there — the centre, the most valuable, the nearest to the glory. Sadly, the glory itself had gone. But on the day when the salvation of Israel comes out of Zion, the glory will return, never to leave again.

The Lord produced the same heart and the same aim in everyone involved. Cyrus was one of them, and without his permission the captives could not have returned. Another group was the leading fathers of Judah and Benjamin, who were needed for the actual building work. A third was those who stayed behind... There were no meetings beforehand to arrange things and reach agreement. The union of heart and purpose came from the Lord's action on the hearts of all alike... So every instrument that is needed comes forward at the right moment, for the work is of God, and it must be done.

Alongside the spiritual work of God in the souls of His people ran a providential work of God in the world around them. So it has been again in more recent times.

More important still, King Cyrus brought out all the articles that Nebuchadnezzar had taken from Jerusalem. They were in the temple of his idols, and Cyrus sent them back to where they belonged. He knew that Babylon's idols were not God. The Persian treasurer, Mithredath, counted these out to Sheshbazzar the prince of Judah. The record listed each one: 30 gold platters, 1000 silver platters, 29 knives, 30 gold basins, 410 silver basins, and 1000 other articles. The total number of gold and silver articles was 5,400.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of the sad fact that the idea of worship, especially worship together, has been lost in wide parts of Christendom?

King Belshazzar desecrated the sacred vessels carried away to Babylon. Cyrus decreed their return, and some of them will come back and be put in the restored temple (Ezra 1:7-11). These vessels represented the worship rendered to God. The prophet announced seventy years between their removal and their return. That long span shows their symbolic importance.

This first captivity had a particular character. The second and third captivities brought devastation and carried away great numbers of men. The first one stripped the house of the Lord instead, robbing it of the precious objects used in the service of worship. At the time of Judah's restoration, all these objects came back, 5,400 of them. That was the most characteristic feature of the journey that brought the remnant of the people back to their land.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark, the centre, the highest in value, the nearest to the glory, was not there. Sadly, the glory itself had withdrawn. But in the day that the salvation of Israel comes out of Zion, the glory will return, never to leave again. When Jehovah turns again the captivity of His people, it will be no feeble remnant: Jacob shall be glad, Israel shall rejoice.

Mithredath the treasurer handed them to Sheshbazzar the prince of Judah. This prince was Zerubbabel; Sheshbazzar was the name the Babylonians had given him. He was born in Babylon, and his name means "stranger in Babylon." He became the prince who led the returning exiles… All this shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf. Nor has He forgotten His promise to bring a remnant back from the great scattering among all the nations of the world. When that return comes, a greater than Zerubbabel the prince of Judah will be the leader. The Lord Jesus, the Son of David, will be their Deliverer.

The children of Israel, the remnant who returned from Babylon, had the precious vessels of the temple entrusted to them. They received them in far-off Babylon. They had to carry them safely across all the distance in between until they came to Jerusalem. There they were to weigh them out. They had to give full account for every vessel of the sanctuary put into their hands. So if, in the middle of Babylonian confusion, God in His mercy has put these precious truths into our hands and into our hearts, let us hold fast to them as we go through the wilderness. And when we reach that holy place, let us be ready to give full account, full weight, for every truth entrusted to us.

kephor, 'large cup or bowl,' probably for the wine drunk before the Lord; where Scripture speaks of blood, it uses a different word. 1 Chr. 28:17; Ezra 1:10; Ezra 8:27.

There had been three deportations. The last of the three did the most damage: the temple was burnt, and very large numbers of people were led captive. But the 70 years of captivity count from the first deportation — the one we would call relatively unimportant. Why was this first one the important one in God's eyes? Well, it's because of the vessels. Nebuchadnezzar had taken the vessels of the Temple, took them to Babylon, and even put them into the house of his idols. Such a thing had never happened before. True, some kings had taken silver from the treasure and even from the wings of the doors of the temple (Ahas and Hezekiah) to appease the king of Assyria. But the holy vessels had never been touched.

Without vessels, it was impossible to bring sacrifices as prescribed. No vessels, no worship! This is the tragedy. Does it not remind us of a sad fact? Wide parts of Christendom have lost the very idea of worship, and especially of worship together. Concerts, performances, and all kinds of things have replaced meetings for worship. Do you know a place where you can meet with Christians in full liberty of collective worship to the Father and the Son? This is the one thing the Father 'seeks': worshippers.

Verse 5 of the first chapter shows that there was a real work of God in the souls of many, including leaders both civil and religious. This work led them to seize at once the opportunity given them: to return to the land of their fathers and re-establish the worship of God by rebuilding His house. In the providence of God, Cyrus actively promoted this. Besides the valuable vessels given by Jews who did not join the journey to Jerusalem, he restored all the holy vessels of the house of the Lord, which Nebuchadnezzar had placed in the house of his gods. God's work in the souls of His people was matched by His providential work in the world around them.

Then Cyrus restored the vessels of the house of the LORD, which Nebuchadnezzar had brought from Jerusalem and put into the house of his gods (Daniel 1:2). His grandson, Belshazzar, defiled them at his shameless feast (Dan. 5:2). That same night Belshazzar was killed and Babylon fell. No doubt Cyrus had these vessels collected and carefully guarded... In all there were 5,400 vessels of gold and silver, handed over to Zerubbabel to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark, the centre, the highest in value, the nearest to the glory, was not there. Sadly, the glory itself had gone away. But in the day that the salvation of Israel comes out of Zion, the glory will return, never to leave again.

Mithredath the treasurer handed them to Sheshbazzar the prince of Judah. This prince was Zerubbabel: Sheshbazzar was the name the Babylonians had given him. He was born in Babylon; his name means "stranger in Babylon." He became the prince who led the returning exiles… In all, Zerubbabel received 5,400 vessels of gold and silver to take back to Jerusalem. It all shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

He has not forgotten His promise either. He will bring a remnant back from the great scattering among all the nations of the world. When that return comes, a greater than Zerubbabel the prince of Judah will be the leader. The Lord Jesus, the Son of David, will be their Deliverer.

This first captivity had a character of its own. Devastation and the great number of men carried away marked the second and the third captivities. What marked the first was the plundering of the house of the Lord, stripped of the precious objects used in the service of worship… When Judah was restored, all these objects came back — 5,400 of them. This was even the most characteristic feature of the exodus that brought the remnant of the people back to their land… The main feature at the start of these 70 years is that the glory of the temple, the glory of the service of the worship of the Lord, was itself carried away captive.

Under Jehoiachin, Nebuchadnezzar plundered all the treasures of the house of God on a far greater scale, and smashed the vessels which Solomon had made… But, I repeat, this was a profanation with no precedent: decorating a temple of idols with the vessels made for the worship of the true God… Wicked Belshazzar drank wine from the sacred vessels with his lords, his wives and his concubines, in praise of his idols. He meant to celebrate the triumph of false gods over the true God, and to set them against the Lord in public. That same night, God answered him with judgment and death.

The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. But the ark was not there — the centre of it all, the highest in value, the nearest to the glory. Sadly, the glory itself had withdrawn. But in the day that the salvation of Israel comes out of Zion, the glory will return, no more to leave.

Verse 5 of the first chapter shows a real work of God in the souls of many… It led them to seize at once the opportunity they were given to return to the land of their fathers, and to set up the worship of God again by rebuilding His house. In the providence of God, Cyrus promoted this… he restored all the holy vessels of the house of the Lord, which Nebuchadnezzar had placed in the house of his gods. God's spiritual work in the souls of His people was matched by His providential work in the world around them.

He keeps the basins and knives of His house. He brings the vessels back again to the second temple. So His care for His redeemed ones must be more tender than His care for a spoon.

What a humbling description: "the people of the province who came up out of the captivity"! Pride forgets and hides such things. Faith, cleared and cheered by grace, can afford on the darkest day to admit the truth: Israel may change, but the Lord does not change. That is why the sons of Jacob are not destroyed. His own people may well be ashamed of themselves; they glory in Him alone, and in His grace toward them. Yet they were still under the Gentile powers, as Christ Himself pressed home to their rebellious spirits.

As we all know, God redeemed the people out of Egypt, and still they failed completely. They fell again and again into idolatry under their kings, until the captivity in Babylon came. When the foretold period had passed, Cyrus allowed a return to rebuild the temple, and we read, "Now these were the people of the province who came up OUT of the captivity" (Ezra 2:1). Once more God called His people out, though only a few of the many answered.

The very existence of this list shows how precious to God was the response His grace had produced in the hearts of His people, however weakly they had entered into His thoughts about His house. That is why He has kept it on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work, and that He knows the names of His people and makes them known. This encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

This chapter contains the names of the returning remnant. It is a sample page of the records God keeps. From it we may learn that He remembers His people, that He knows them by name, and that He does not forget their works. Nehemiah repeats this list (chapter 7), and adds a record of those who helped build the wall. He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do" (Heb. 6:10).

In the land of their exile they had not taken the same care over who had a right to a place and who was qualified. Babylon stands for the corruption that holds God's people in bondage through their sins. So their time in captivity was a careless time. They were suffering under the hand of their God, yet it was still a time of confusion and disorder. It had to be, since they had no temple, no sacrifices, and were without the Lord's presence. But now, through the mercy of their God, there had been a recovery... and now that the Lord's house was to be their centre once more, they were right to examine the claim of everyone who had returned from Babylon.

This remnant of Judah returned to Jerusalem under Cyrus, to wait for the Messiah and welcome Him. They are not the true remnant. Even so, the Holy Spirit presents them as showing the marks a believing remnant should take on in a time of ruin. They are a most helpful example for us Christians, who now find ourselves among the ruins of Christendom: an example that teaches us how we may be witnesses of God in hard circumstances.

The very existence of this list shows how precious to God was the response His grace had produced in the hearts of His people. They may have had only a weak grasp of His thoughts about His house. Even so, He kept this list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows too that He knows and announces the very names of His people, to encourage everyone to walk in His ways.

God took note of them and put their names into His record. Those whose hearts did not stir them up to go He passed over in silence. Let us take note of this.

They were still subject to the Gentile powers, and Christ Himself pressed this on their rebellious hearts. His first coming did not change it, because they were sinful and unbelieving... So the first named is not the high priest, but the heir without the throne of David.

The first name mentioned is Zerubbabel, who became the "Tirshatha," or civil governor; the second, Jeshua, the priest called Joshua in the books of Haggai and Zechariah. These were the leaders in the migration of 42,360 people, besides some servants and other possessions. The kingdom was not restored, as though the times of the Gentiles had ended.

There were twelve leaders. Ezra gives only eleven. Nehemiah's record adds one more name, Nahamani, making twelve in all. Zerubbabel was the leader of the returning captives. His name means "seed of Babylon." Scripture calls him the son of Shealtiel, the son or grandson of Jeconiah, so he was a descendant of David. His name appears in the two genealogies of Matthew (1:12) and Luke (3:27)... The second leader was Jeshua, also called Joshua. He was a son of Jehozadak and grandson of the high priest Seraiah. Zerubbabel the royal leader, son of David, and Joshua the high priest are both types of Christ.

The Nehemiah mentioned here cannot be the Nehemiah whose book follows Ezra, for he did not come at first, nor with so large a company (Nehemiah 2:9).

One who returned from exile, Nehemiah 7:7: supposed, as in the margin, to be the same as Seraiah in Ezra 2:2.

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then, the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be." But faith does not look to the numbers for guidance, but at God's word.

There was a definite revival, and the first mark of it was this: they got back to God's original centre. Compared with the whole number of scattered Jews they were only a few. Many worldly people may have nicknamed them "Zerubbabelites." Still, they were not that. They were simply a few who cared for their God and sought His original centre.

There are several interesting things to notice in the record. The first is that the list exists at all. That shows how precious to God was the response which His grace had produced in the hearts of His people, however feebly they may have entered into His thoughts about His house. For this reason He has caused this list to be preserved. It is evidence that He looks with joy on the smallest fruits of His Spirit's work, and that the very names of His people are known and proclaimed. This encourages everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and falling away.

Still, is it not a precious truth that God takes pleasure in letting His people know that every one of them is prized by Him? A sad change had come through Israel's sin, through Judah's sin, and not least through the sin of David's house. Sin gives occasion to His grace, but it cannot be without man's humiliation, and faith takes account of both. But God always waits to bless, and to give His own the proof and sense of His blessing. We see this even in the numbering of those who returned from Babylon.

So we see that the remnant are watchful to stand plainly and clearly as sons of the covenant. Descent by natural birth, in the line of promise, mattered as much to them as being born of God matters to the Christian. Never before had such jealous care been necessary, and it was needed most in the priests, as we shall see. But it was true of the people too: none but Israelites can be allowed to build a temple to the God of Israel.

This very long chapter consists mainly of lists of names, most of them completely unknown to us. But God is pleased to take account of those who took this great step, those who went up out of the captivity, to Jerusalem (v. 1).

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then the people must have grown. And now there are just 43,000 who think Jerusalem is the place to be."

But faith does not look to the numbers for guidance; it looks at God's word.

Dear saint of God, where are you? What feast are you keeping? Are the Lord's interests first, or your own? Your name may be in the Lamb's Book of Life. Every redeemed sinner's name is there, all of grace and mercy for Christ's sake alone. But does your name also have a place in what answers to Ezra 2?

The very fact that this list exists shows how precious to God was the response His grace had produced in the hearts of His people — however feebly they may have entered into His thoughts about His house. For this reason He has kept the list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced, to encourage everyone to walk in His ways, to take their stand with His interests, and to stay faithful in times of corruption and apostasy.

24,144 people returned from the captivity. Zerubbabel and Jeshua (or Joshua) the high priest led them, helped by nine chief men. From verse 3 to verse 20 of chapter 2, they are listed by the name of their fathers. From verse 21 to verse 34 they are listed by the name of their cities. Those listed by their cities went to live in and re-people their home cities, once they had returned to Palestine.

So we see that this remnant are careful to stand plain and clear as sons of the covenant. Family descent in the line of promise mattered as much to them as being born of God matters to the Christian. Such care had never been so necessary before. No one but Israelites can be allowed to build a temple to the God of Israel.

Then the answer was found: only those who could "show their father's house," or could find "their register," had the scriptural qualification for a place at the table of the Lord. In other words, we must have peace with God. We must know that we are children of God because we have the Spirit of adoption. That is how we show our Father's house and trace our genealogy. Without it we do not have the divine title required. Profession is not enough.

The gross amount in both is the same; yet the details oddly differ: how this is may not be so easy to decide. We know that numerals are especially liable to corruption, whether through the carelessness or the boldness of copyists. For instance, in Ezra 2:5 the sons of Arah are 775, in Nehemiah 7:10 they are 652.

Their individual names are not recorded, but the Lord knows them all. He cared for each one and kept them going on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are here 775, and in Nehemiah we find only 652. Probably 775 had enrolled their names, but only 652 went.

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then, the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be." But faith does not look to the numbers for guidance, but at God's word.

It is a sample page of the records which God keeps, and from it we may learn that He remembers His people, whom He knows by name and whose works are not forgotten by Him. He has a book of remembrance (Mal. 3:16); and the apostle reminded the Hebrew believers of this fact when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do" (Heb. 6:10).

There are several interesting things to notice in the record. The first is that the list exists at all. That shows how precious to God was the response which His grace had produced in the hearts of His people. They may have grasped His thoughts about His house only weakly. For this reason He has kept this list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the very names of His people and proclaims them. This is an encouragement to everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and apostasy.

Chapter two, apart from the last three verses, gives the number of those who answered the proclamation. They are listed under the heads of their families. The heads are named and the families counted. God took note of them and put their names in His record. Those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

Still, is it not a precious truth that God takes pleasure in letting His people know that every one of them is prized by Him? A sad change had come through Israel's sin and through Judah's, and not least through the sin of David's house. Sin does give occasion to His grace, but it cannot be without man's humiliation. Faith takes account of both. And God always waits to bless. He waits to give His own the proof and the sense of His blessing. We see this even in the numbering of those who returned from Babylon.

Their own names are not written down, but the Lord knows them all. He cared for each member and carried them through the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, and in Nehemiah only 652 are recorded. Probably 775 had enrolled their names, but only 652 went.

On the whole the lists agree. The overall total in both is the same, yet the details differ in striking ways. How this happened may not be so easy to decide. We know that numbers go wrong easily, whether a copyist was careless or too daring. For instance, in Ezra 2:5 the sons of Arah are 775, in Nehemiah 7:10 they are 652. … The totals of the servants, the houses, the males and the ages all agree. How good it is for the heart to know that the living God takes a real interest not only in His people, but in all that is theirs!

So we see that the remnant are watchful to stand clear and simple as sons of the covenant. Descent in the line of promise mattered as much to them as being born of God matters to the Christian. Never had such careful watchfulness been so necessary. It was needed most of all in the priests. But it was true of the people too: none but Israelites could be allowed to build a temple to the God of Israel.

The first thing to notice is that this record exists at all. It shows how precious to God was the response His grace had produced in the hearts of His people. That is true however feebly they entered into His thoughts about His house. For this reason He has kept this list safe. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. The very names of His people are known and proclaimed, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

Apart from its last three verses, chapter two gives the number of those who answered the proclamation, family by family. It names the heads and counts the families. God took note of them and put their names into His record. Those whose hearts did not stir them up to go, He passes over in silence. Let us take note of this.

'Governor of Moab.' A family who returned from exile, one of whom sealed the covenant, and several had married foreign wives. Ezra 2:6; Ezra 8:4; Ezra 10:30; Neh. 3:11; Neh. 7:11; Neh. 10:14.

So we see that the remnant are careful to stand clear and simple as sons of the covenant. Descent by natural birth inside the line of promise mattered as much to them as being born of God matters to the Christian. Such careful watchfulness had never been needed before, and it was needed most among the priests. It was true of the people too: only Israelites could build a temple to the God of Israel.

The lists agree in substance. The overall total in both is the same, yet the details differ in a strange way. How that happened may not be easy to decide. We know that numbers are very easy to corrupt, whether through the carelessness or the boldness of copyists. For instance, the sons of Pahath-moab and of Binnui are each 6 more in Nehemiah; the sons of Zattu 100 less.

Their individual names are not recorded, but the Lord knows them all. He cared for each one and kept them going through the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For example, the descendants of Arah are 775 here, and in Nehemiah only 652 are recorded. Probably 775 had enrolled their names, but only 652 went.

Several interesting details stand out in this record. The first is that the list exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people, however weakly they may have entered into His thoughts about His house. This is why He has kept this list safe. It is evidence that He looks with joy on the smallest fruits of His Spirit's work, and that He knows and announces the very names of His people.

Apart from the last three verses, chapter two gives details of how many answered the proclamation. It groups them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

24,144 people returned from the captivity (Ezra 2:1-35). Zerubbabel and Jeshua (or Joshua) the high priest led them, and nine chief men helped. Verses 3 to 20 of chapter 2 list them by the name of their fathers. Verses 21 to 34 list them by the name of their cities. Those listed by their cities went back to live in and refill their original cities, once they had returned to Palestine.

Two or more whose descendants returned from exile. Ezra 2:7, 31; Ezra 8:7; Neh. 7:12, 34.

The descendants of the different persons are now given. In all we find 24,144 descendants. Their individual names are not recorded, but the Lord knows them all, and cared for each member and sustained them on the journey homeward. Even so He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are here 775, and in Nehemiah we find only 652 recorded. Probably 775 had enrolled their names, but only 652 went.

So we see that the remnant are careful to stand plain and clear as sons of the covenant. Genealogy according to the flesh in the line of promise was as momentous to them as being born of God is to the Christian. Never had such jealous care been so necessary; and this where it was most needed — in the priests, as we shall see. But it was true of the people too: none but Israelites can be allowed to build a temple to the God of Israel.

Still there was a definite revival, and the first mark of it was this: they got back to God's original centre. Compared with the whole number of scattered Jews they were only a few. Many worldly people may have nicknamed them 'Zerubbabelites'. They were not that. They were just a few who cared for their God and sought His original centre.

But faith does not look to the numbers for guidance, but at God's word.

Apart from the last three verses, chapter two sets out in detail how many answered the proclamation, listed under the heads of their families. It names the heads and counts the families. God took note of them and put their names into His record, while He says nothing of those whose hearts did not stir them up to go. Let us take note of this.

The list exists, and that shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only feebly into His thoughts about His house. Even so, He has kept this list, to show that He looks with joy on the smallest fruits of His Spirit's work, and that the very names of His people are known and proclaimed.

The descendants of the different persons are now given. In all we find 24,144 descendants. Their individual names are not recorded, but the Lord knows them all. He cared for each one and sustained them on the journey homeward. Even so He knows all His sheep and keeps every member of His body, leading them home to glory.

On the whole the lists agree. The total in both is the same, yet the details differ oddly, and it may not be easy to decide why. We know that numbers are especially open to corruption, through either the carelessness or the recklessness of copyists. For instance, in Ezra 2:5 the sons of Arah are 775, and in Nehemiah 7:10 they are 652; the sons of Zattu are 100 less. But to put such frequent and marked differences down to a copyist's mistake is hard to accept.

Leave aside the guess that copyists made mistakes. That guess is as easy to make as it is unlikely. We notice first that Nehemiah's list of the leaders of the people contains a name, Nahamani (v. 7), which Ezra 2 does not mention. Second, we see that the genealogical registers drawn up by Zerubbabel kept being updated over a longer or shorter period of time (see Neh. 12:23).

Here is the principle I want you to see. Though it was a day of weakness and humiliation, it was not to be a day of neglect but of the greatest care. God's people were to be as watchful and alert for His name as when everything stood in the full power and beauty of divine order.

Ancestor of some who returned from exile. Ezra 2:8; Neh. 7:13. Several of the family married foreign wives. Ezra 10:27.

Faith does not look to the numbers for guidance, but at God's word.

This chapter contains the names of the returning remnant. It is a sample page of the records God keeps. From it we may learn that He remembers His people. He knows them by name, and He does not forget their works.

The first thing to notice is this. The very existence of this record shows how precious to God was the response His grace had produced in the hearts of His people. This was true even though they may have entered only feebly into His thoughts about His house. For this reason He has had this list preserved. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced. That encourages everyone to walk in His ways, to take His interests as their own, and to stay faithful in times of corruption and falling away.

The heads are named and the families counted. God took note of them and put their names into His record. Those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

So we see that the remnant are careful to stand clear and beyond question as sons of the covenant. Descent in the line of promise mattered as much to them as being born of God matters to the Christian. Never had such watchful care been so necessary... only Israelites could be allowed to build a temple to the God of Israel.

This chapter shows the definite interest God had in every individual who returned from the captivity. So it records the number from each city, and the total number too.

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families... Since then, the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be." But faith does not look to numbers for guidance. It looks to God's word.

This chapter does not give their individual names, but the Lord knows them all. He cared for each one and sustained them on the journey home... If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, this list gives the descendants of Arah as 775, while Nehemiah gives only 652. Probably 775 had enrolled their names, but only 652 went.

The first thing to notice is that the list exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people. They may have grasped His thoughts about His house only faintly. For this reason He kept this list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced. That encourages everyone to walk in His ways, to make His interests their own, and to stay faithful in times of corruption and turning away from God.

This chapter contains the names of the returning remnant. It is a sample page of the records God keeps. From it we learn that He remembers His people. He knows them by name, and He does not forget their works... He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do" (Heb. 6:10).

On the whole, the lists agree. The overall total in both is the same. Yet the details differ strikingly, and it may not be easy to say why. Numbers are especially easy to corrupt, through a copyist's carelessness or his rashness. For instance, in Nehemiah the sons of Bebai are 5 more than here, and those of Azgad 1100 more.

Their individual names are not recorded, but the Lord knows them all, and He cared for each member and sustained them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, and in Nehemiah only 652 are recorded. Probably 775 had enrolled their names, but only 652 went.

So we see that the remnant are watchful to stand plainly and clearly as sons of the covenant. Descent by birth in the line of promise mattered as much to them as being born of God matters to a Christian. Never before had such jealous care been needed, and the priests needed it most. But it was true of the people too: they could allow no one but Israelites to build a temple to the God of Israel.

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be."

But faith does not look to the numbers for guidance, but at God's word.

Two or three whose descendants returned from exile. Ezra 2:11; Ezra 8:11; Ezra 10:28; Neh. 7:16. And one who sealed the covenant. Neh. 10:15.

Several things in this record are worth noticing. Take the first. The list exists at all, and that shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered into His thoughts about His house only feebly. For this reason He has kept this list. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and proclaimed. That encourages everyone to walk in His ways, to make His interests their own, and to stay faithful in times of corruption and apostasy.

Verses 3 to 20 of chapter 2 list them by the name of their fathers. Verses 21 to 34 list them by the name of their cities. Those listed by their cities came back to Palestine. Then they went to live in their home cities and fill them with people again. The whole people was registered according to their genealogies, as Nehemiah 7:5 tells us.

Their individual names are not recorded but the Lord knows them all, and cared for each member and sustained them in the journey homeward. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory.

Two men of this name, whose descendants returned from exile. Ezra 2:12; 8:12; Neh. 7:17.

On the whole the lists agree. The overall total in both is the same. Yet the details differ sharply, and why that is may not be easy to decide. We know how easily numbers get corrupted, through a copyist's carelessness or his rashness. For instance, in Ezra 2:5 the sons of Arah are 775; in Neh. 7:10 they are 652. The sons of Zattu are 100 fewer in Nehemiah, the sons of Bebai 5 more, and those of Azgad 1100 more.

Set aside the guess that copyists made mistakes. That guess is as easy to make as it is unlikely. Notice first that Nehemiah's list of the leaders of the people holds a name, Nahamani (v. 7), which Ezra 2 does not mention. Second, the genealogical registers that Zerubbabel drew up were kept up to date over a longer or shorter period of time (see Neh. 12:23).

So we see that the remnant are careful to stand plainly and clearly as sons of the covenant. Genealogy according to the flesh in the line of promise mattered as much to them as being born of God does to the Christian. Never had such jealous care been so necessary; and this where it was most needed — in the priests, as we shall see. But it was true of the people too: only Israelites can be allowed to build a temple to the God of Israel.

The very existence of this record shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. Even so, He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows that He knows the names of His people and announces them. That encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

Altogether we find 24,144 descendants. Their individual names are not recorded. But the Lord knows them all. He cared for each member and sustained them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory.

Of one family, the sons of Adonikam or Adonijah, "the last sons" seem to have gone up. From that family the ominous number, 666, had returned with Zerubbabel (Ezra 2:13).

SIX. Incompleteness, imperfection (one short of the perfect number seven). Solomon had six steps to his great throne, 1 Kings 10:19, but it was not high enough to save him from idolatry. Each year he received six hundred and sixty-six talents of gold, 1 Kings 10:14, yet he had to confess that everything was vanity and a chasing after wind. The Jews at Cana had six water jars for purification, John 2:6, but those jars showed how far religious rituals fall short of meeting man's need. The number of the imperial beast will be six hundred and sixty-six, Rev. 13:18, imperfect in every respect.

In the middle of this procession, the sons of Adonikam shine. Most of them had returned with Zerubbabel (Ezra 2:13). Now the last children (v. 13) go up with Ezra. Their names are not forgotten. So the whole family is complete, and the book of God records this special blessing here. May we also see whole families, like Adonikam's, among those whom the Lord calls to testify of Him in these final days!

The totals in both lists are the same, yet the details differ oddly. How that happened may not be easy to decide. We know that copyists corrupt numbers very easily, through carelessness or through boldness.

Some guess that copyists made mistakes. That guess is as easy to make as it is unlikely, so leave it aside. Notice first that Nehemiah's list of the leaders of the people contains a name, Nahamani (v. 7), which Ezra 2 does not mention. Second, the genealogical registers drawn up by Zerubbabel received updates over a longer or shorter period (see Neh. 12:23).

If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here and only 652 in Nehemiah. Probably 775 enrolled their names, but only 652 went.

Apart from the last three verses, chapter two gives the numbers of those who answered the proclamation. It lists them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while He passes over in silence those whose hearts did not stir them up to go. Let us take note of this.

The descendants of the various people are now given. Altogether we find 24,144 descendants. Their individual names are not recorded. But the Lord knows them all. He cared for each member and sustained them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory.

All the same, is it not a precious truth that God takes pleasure in letting His people know that every one of them is prized by Him? A sad change had come through Israel's sin, through Judah's sin, and not least through the sin of David's house. Sin does give occasion for His grace, yet it cannot pass without man's humiliation. Faith takes account of both. But God always waits to bless. He waits to give His own the proof and the sense of His blessing. We see that even in the numbering of those who returned from Babylon.

Ancestor of some who returned from exile, one of whom, bearing the same name, sealed the covenant. Ezra 2:2, 14; Ezra 8:14; Neh. 7:7, 19; Neh. 10:16.

So we see that the remnant are watchful to stand plain and clear as sons of the covenant. Descent by birth in the line of promise mattered as much to them as being born of God does to the Christian. Never before had such careful watchfulness been necessary. It mattered most among the priests, as we shall see. But it held for the people too. Only Israelites could be allowed to build a temple to the God of Israel.

If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are here 775, and in Nehemiah we find only 652 recorded.

Several things in this record are worth noticing. The first is that the list exists at all. Its existence shows how precious to God was the response which His grace had produced in the hearts of His people — even though they had only a weak grasp of His thoughts about His house. For this reason He has kept this list on record. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It also shows that the names of His people are known and proclaimed, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times when everything is corrupt and people turn away from the truth.

Chapter two, apart from the last three verses, gives the number of those who answered the proclamation. It lists them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

This chapter contains the names of the returning remnant. It is a specimen page of the records God keeps. From it we may learn that He remembers His people. He knows them by name, and He does not forget their works. In the book of Nehemiah this list is repeated (chapter 7), with an added record of those who helped build the wall. He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do" (Heb. 6:10).

Scripture does not record their individual names, but the Lord knows them all. He cared for each one and sustained them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For example, the descendants of Arah are 775 here, and Nehemiah records only 652. Probably 775 had enrolled their names, but only 652 went.

On the whole the lists agree. The overall total in both is the same, yet the details differ sharply. How that happened may not be easy to decide. We know that numbers are especially easy to corrupt, through a copyist's carelessness or rashness. … How good it is for the heart to know that the living God takes a real interest not only in His people, but in all that is theirs!

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then the people must have grown. And now there are just 43,000 who think Jerusalem is the place to be."

But faith does not look to the numbers for guidance, but at God's word.

The first thing to notice is that this record exists at all. Its existence shows how precious to God the response was that His grace had produced in the hearts of His people. That is true however feebly they may have entered into His thoughts about His house. For this reason He has made sure this list was preserved. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and proclaimed. This encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and decay.

One whose descendants returned from exile, and one who sealed the covenant. Ezra 2:17; Neh. 7:23; Neh. 10:18.

This very long chapter mainly consists of lists of names, most of them completely unknown to us. But God is pleased to take account of those who took this great step, those who went up out of the captivity, to Jerusalem (v.1).

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then, the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be." But faith does not look to the numbers for guidance, but at God's word.

So we see that the remnant are careful to stand plain and clear as sons of the covenant. Genealogy according to the flesh in the line of promise mattered as much to them as being born of God matters to the Christian. Never before had such jealous care been necessary, above all where it was needed most — in the priests, as we shall see. But it was true of the people too: only Israelites could be allowed to build a temple to the God of Israel.

The captivity in Babylon had completed the confusion that sin had caused long before. But those who feared the Lord were all the more careful, in a way that was not needed in the days when everything was known and in order.

Their individual names are not recorded, but the Lord knows them all. He cared for each member and sustained them on the journey homeward. Even so He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, and in Nehemiah only 652 are recorded. Probably 775 had enrolled their names, but only 652 went. All the names recorded can be traced in other parts of Scripture.

This chapter contains the names of the returning remnant. It is a specimen page of the records God keeps. From it we may learn that He remembers His people. He knows them by name, and He does not forget their works. In the book of Nehemiah this list is repeated (chapter 7), with an added record of those who helped build the wall. He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do" (Heb. 6:10).

The very fact that this list exists shows how precious to God was the response His grace had produced in the hearts of His people. They may have grasped His thoughts about His house only weakly. That is why He has kept this list on record. It proves that He looks with joy on the smallest fruits of His Spirit's work. It also proves that He knows the names of His people and makes them known. This encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and turning away from God.

Scripture does not record their individual names, but the Lord knows them all. He cared for each member and supported them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, while Nehemiah records only 652. Probably 775 had enrolled their names but only 652 went.

So we see that the remnant are watchful to stand plain and clear as sons of the covenant. Descent by natural birth in the line of promise mattered as much to them as being born of God matters to a Christian. Never before had such jealous care been necessary, and it mattered most in the priests. It was true of the people too: only Israelites could be allowed to build a temple to the God of Israel.

Apart from the last three verses, chapter two gives the number of those who answered the proclamation, family by family. It names the heads of the families and counts each family. God took note of them and put their names into His record. He passes over in silence those whose hearts did not stir them up to go. Let us take note of this.

The whole assembly totalled 42,360, plus servants and singers adding 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one. Their 736 horses were nothing compared with Solomon's 40,000 stalls of horses (1 Kings 4:26). But at least Judah did have "a little strength" (compare Revelation 3:8, which the ESV renders "you have but little power").

The first thing to notice is that this record exists at all. Its existence shows how precious to God was the response His grace had produced in the hearts of His people — even if they grasped His thoughts about His house only feebly. That is why He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the names of His people and announces them. This encourages everyone to walk in His ways and to make His interests their own. It encourages them to stay faithful in times of corruption and falling away.

The descendants of the different people are now given. Altogether we find 24,144 descendants. Scripture does not record their individual names, but the Lord knows them all. He cared for each member and supported them on the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For example, the descendants of Arah are 775 here, while Nehemiah records only 652. Probably 775 had enrolled their names, but only 652 went.

"We are settled in Babylon. We grew up here, and for some of us our parents grew up here too. We have got used to things. How can we leave everything behind, just to go to a place that is strange to us?"

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then the people must have grown. And now there are only 43,000 who think Jerusalem is the place to be."

But faith does not look to numbers for guidance; it looks at God's word.

Looking at this list a little more closely, we find a fourfold division. Down to the end of verse 42 it describes those who were undoubtedly of Israel — of Judah, Benjamin, or of Levi, and among the Levites both singers and gatekeepers. Then follow two other classes, the Nethinim and the servants of Solomon. The word Nethinim seems to mean "those who are given."

So we see that the remnant are watchful to stand clear and simple as sons of the covenant. Natural descent in the line of promise mattered as much to them as being born of God matters to the Christian. Such careful attention had never been so necessary, and it was needed most among the priests, as we shall see. But it was true of the people as well: only Israelites could be allowed to build a temple to the God of Israel. The ruin of the church in no way destroys its divine principles. On the contrary, in view of that ruin Scripture insists on greater care in holding fast to the word.

Then they found the answer. Only those who could "show their father's house," or could find "their register," had the scriptural qualification for a place at the table of the Lord. The same holds for us. We must have peace with God. We must know that we are children of God because we have the Spirit of adoption. Only then can we show our Father's house and trace our descent. Without that we do not have the title God looks for. Profession is not enough.

He has kept this list on record. It is proof that He looks with joy on the smallest fruits of His Spirit's work. It shows too that He knows the very names of His people and proclaims them. That encourages everyone to walk in His ways, to be openly on His side, and to stay faithful in times of corruption and turning away from God.

Their individual names are not recorded but the Lord knows them all, and cared for each member and sustained them in the journey homeward. Even so He knows all His sheep and keeps every member of His body, leading them home to glory.

David was anointed in the house of Jesse the Bethlehemite, so it seems the town was his birthplace. That is why Luke 2:11 calls it the "city of David." It was also the birthplace of Jesus. Though it was "too little to be among the clans of Judah," that agreed all the better with His humiliation. Beth-lehem means "house of bread." That is a very fitting name for the place the Saviour would come from as a man — He who was the living bread that came down from heaven.

The temple would have meant little if no one lived in the cities of Judah. The numbers in those cities would be small compared with their size before the captivity. Even so, each city would be a testimony to the restoring grace of God. Today too, each little assembly that God restores is a testimony to His grace and faithfulness. But such testimonies give us no reason for pride.

Faith does not look to the numbers for guidance, but to God's word.

If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, and in Nehemiah only 652. Probably 775 had enrolled their names, but only 652 went.

So we see that the remnant are careful to stand plain and clear as sons of the covenant. Their family descent in the line of promise mattered as much to them as being born of God matters to the Christian. Such jealous care had never been so necessary… only Israelites can be allowed to build a temple to the God of Israel.

The first thing to notice is this. The very fact that this record exists shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only feebly into His thoughts about His house. Even so, He has caused this list to be preserved. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the names of His people are known and proclaimed, to encourage everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and apostasy.

This chapter contains the names of the returning remnant. It is a specimen page of the records God keeps, and from which we may learn that He remembers His people, whom He knows by name and whose works are not forgotten by Him.

From verse 3 to verse 20 of chapter 2, the people are listed by the name of their fathers. From verse 21 to verse 34 they are listed by the name of their cities. Those listed by their cities went back to live in and re-people the cities they came from, once they had returned to Palestine.

Jeremiah is known as a prophet, but he belonged to the family of "the priests who were in Anathoth in the land of Benjamin." As far as we know, he never acted as a priest. His village of Anathoth lay a little over three miles northeast of Jerusalem. It had been given to the priests, the descendants of Aaron, of the family of the Kohathites (Josh. 21:18; 1 Chron. 6:60). Abiathar the priest came from Anathoth (1 Kings 2:26). In Zerubbabel's time 128 of its people came back from captivity under the edict of Cyrus, king of Persia, and filled the village again.

Anathoth means "afflictions," and it answers to the cross. We have to take up our cross — how different to His, however — and to follow Him.

To the casual observer it must have seemed quite a small matter: about 42,000 Jews restored to the land of their fathers under the leadership of Zerubbabel (Ezra 2). In the days of Jehoshaphat, Judah could keep a standing army of 1,160,000 men. Beside that, the returned remnant was poor indeed (2 Chron. 17:12-18). It was "a day of small things," as Zech. 4:10 expresses it.

Still there was a definite revival, and the first mark of it was this: they got back to God's original centre. Compared with the whole number of scattered Jews they were only a few. Many worldly people may have nicknamed them "Zerubbabelites." They were not that. They were simply a few who cared for their God and sought His original centre.

So we see that the remnant are watchful to stand plain and clear as sons of the covenant. Physical descent in the line of promise mattered as much to them as being born of God matters to the Christian. Never had such jealous care been so necessary... But it was true of the people: none but Israelites can be allowed to build a temple to the God of Israel.

A village lying on the borders of Judah and Benjamin. Ezra 2:24; Neh. 12:29. Called BETH-AZMAVETH in Neh. 7:28.

This chapter shows the definite interest God had in every individual who returned from the captivity. That is why it records the number from each city, and the total number as well.

The first thing to notice is this. The very fact that such a list exists shows how precious to God was the response His grace had produced in the hearts of His people, however feebly they had entered into His thoughts about His house. That is why He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the names of His people and makes them known, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

This chapter contains the names of the returning remnant. It is a specimen page of the records God keeps. From it we may learn that He remembers His people. He knows them by name, and He does not forget their works... He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do" (Heb. 6:10).

"We are settled in Babylon. We have been brought up here and, for some of us, our parents have been brought up here. We have got used to things. How can we leave everything behind, just to go to what is a strange place to us?"

God has made sure of this. The names of those who roused themselves to answer His call to return to the land stand on record in a very lasting way. The names of those who did not rouse themselves are almost entirely lost.

The second chapter makes plain something we must grasp to understand the prophecies of the Old Testament. Only a remnant came back out of the captivity of Babylon, and a small remnant at that — some 43,000 or a little less, mainly from Judah and Benjamin. Out of the ten tribes there came only stragglers... This is proof that the return was not the fulfilment of the prophecies, but only a partial accomplishment.

They are now shown that, in this state of mind, they were not in fellowship with the mind and heart of God. The question was not how glorious their work looked, but what God thought about it... So let us learn, along with these returned captives, that the lowliest service, however plain it looks from outside, deserves all our devotion and zeal if the mind and heart of God are upon it.

The first thing to notice is that this list exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people, however feebly they entered into His thoughts about His house. For this reason He kept the list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the names of His people and announces them. That encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

Verses 3 to 35 count the people of various cities. Verses 36 to 39 add priests to the number of those returning. Verse 43 brings in the Nethinim, whose total number was 392. Ezra 8:20 says David appointed them to serve the Levites; they were probably Gibeonites whom Joshua had received (Joshua 9:23).

One of the four cities of the Hivites which deceived Joshua into making a treaty of peace. It belonged to Benjamin (Joshua 9:17; Joshua 18:25). It is identified with Bireh, about 7 miles north of Jerusalem. People of the city were called Beerothites, and 'children' or 'men of Beeroth' on returning from exile (Ezra 2:25; Neh. 7:29).

These allied peoples included the Hivites, who had four cities: Gibeon, Chephirah, Beeroth, and Kirjath-jearim. The heads of these cities planned together. Others of their nation reached for the sword, but these men used a trick to get what they wanted.

It is true that God allowed them to bear a certain mark of degradation as a result. Slavery was the only course left open righteously… After the treaty, to put them to death would have been fresh sin, a crime. The name of the Lord had been solemnly given, and no one can ever trifle with that. On the other hand, the Gibeonites were brought down to the lowest services for the sanctuary of the Lord. So it was made plain that nothing preserved them but His name. They were attached to the sanctuary, but with the brand of slavery on them.

So we see that the remnant are careful to stand simple and clear as sons of the covenant. Physical descent in the line of promise mattered as much to them as being born of God matters to the Christian. Never before had such careful watchfulness been needed… none but Israelites can be allowed to build a temple to the God of Israel.

The Babylonian captivity had completed the confusion which sin had caused long before. But those who feared the Lord took more care than was needed in the days when everything was known and in order. Restoration is always difficult. True grace submits to Scripture. The flesh always craves what we do not have, despises what we do have, and attempts imitations, substitutes and inventions of its own.

Our citizenship is in heaven. No one will have the privilege of entering the gates of the holy city, the new Jerusalem, except those whose names are written in the Lamb's book of life. That is the heavenly register of saints, called with a holy calling. It never goes through the periodic cancellations that the often faulty citizen-rolls of earthly cities go through.

That this list exists at all shows how precious to God was the response which His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. Even so, He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. He knows the names of His people, and He proclaims them. All this encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

Verses 3 to 20 of chapter 2 list them by the name of their fathers. Verses 21 to 34 list them by the name of their cities. Those listed by their cities went to live in and re-people the cities they came from, once they had returned to Palestine. Nehemiah 7:5 tells us that the whole people was entered in a register by their genealogies.

City of Benjamin. It was on the frontier between Judah and Israel. Baasha, king of Israel, tried to build up the place as a fort against Asa, king of Judah. But Asa asked the king of Syria for help, and Syria attacked Israel, so the plan came to nothing... Called RAMA in Matthew 2:18.

Levitical city in Benjamin... It seems that while Saul was king the Philistines kept a garrison there, and Jonathan struck it down. 1 Samuel 13:3. Long afterwards Asa built or rebuilt the city. It is called GABA in Joshua 18:24, Ezra 2:26 and Nehemiah 7:30, and GIBEAH in 1 Samuel 13:2-16 and 14:2-16.

To a casual observer it must have seemed quite a small matter — about 42,000 Jews brought back to the land of their fathers under the leadership of Zerubbabel (Ezra 2). Remember that in the days of Jehoshaphat Judah could keep a standing army of 1,160,000 men. Next to that, the returned remnant was poor indeed (2 Chronicles 17:12-18). It was "a day of small things," as Zechariah 4:10 puts it.

The temple would have meant little if no one lived in the cities of Judah. The numbers in the cities would be small compared with their size before the captivity. Even so, each city would be a testimony to the restoring grace of God. It is the same today. Each little assembly that God restores is a testimony to His grace and faithfulness. Yet such testimonies are far from being an occasion for our own pride.

Apart from its last three verses, chapter two gives the numbers of those who answered the proclamation, named under the heads of their families. The list names the heads and counts the families. God took note of them and put their names into His record. Those whose hearts did not stir them up to go He passes over in silence. Let us take note of this.

Notice this first. The very existence of this record shows how precious to God was the response of His people. His grace had produced that response in their hearts, however weakly they may have entered into His thoughts about His house. For this reason He has kept this list safe. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the very names of His people and announces them. This encourages everyone to walk in His ways, to take His interests as their own, and to stay faithful in times of corruption.

City and mountain pass in the tribe of Benjamin. It was where Jonathan struck down the Philistine garrison. The victory might have been greater, but Saul distressed the people by forbidding them to eat until evening. Men of this town returned from the exile.

Chapter two, apart from the last three verses, gives details of the number of those who answered the proclamation. It names them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while He passes over in silence those whose hearts did not stir them up to go. Let us take note of this.

There again the order is not perfect; Judah even goes a little beyond their limits at Beer-sheba. Yet alongside these defects there was a real desire in each one to occupy the place God assigned to him.

So we see that the remnant are watchful to stand simple and clear as sons of the covenant. Descent by birth in the line of promise mattered as much to them as being born of God matters to the Christian. Never had such careful watchfulness been so necessary. It was needed most among the priests. But it was true of the people as well: no one but Israelites could be allowed to build a temple to the God of Israel.

Their individual names are not recorded, but the Lord knows them all, and cared for each one and sustained them on the journey home. Even so He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, and in Nehemiah only 652 are recorded. Probably 775 had enrolled their names but only 652 went.

The very fact that this list exists shows how precious to God was the response His grace had produced in the hearts of His people. They may have grasped His thoughts about His house only weakly. Still, for this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows that He knows the names of His people and makes them known, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and turning away from God.

God took note of them and put their names into His record, while He passes over in silence those whose hearts did not stir them up to go. Let us take note of this.

There were 24,144 people who returned from the captivity under the leadership of Zerubbabel and Jeshua, the high priest, helped by nine chief men. Verses 3 to 20 of chapter 2 list them by their fathers' names. Verses 21 to 34 list them by the names of their cities. Those listed by their cities went to live in and re-people their home cities, once they had returned to Palestine.

Bethel means "House of God." The place was sacred, because there God showed Himself to Jacob and in grace pledged Himself to His servant (Gen. 28:10-22). Now one of Jeroboam's calf idols stood there (1 Kings 12:28-29). So Jehovah spoke of the place with contempt as Bethaven — "house of folly" (Hosea 4:15).

Ai was a royal city of Canaan. Joshua conquered it by a clever plan, after the sin of Achan had caused an earlier defeat. He burned it and made it a "heap." Joshua 7:2-5; Joshua 8:1-29; Joshua 10:1-2. It stood near Bethel, in the land given to Benjamin, and it was apparently rebuilt, since Ezra 2:28 and Nehemiah 7:32 mention it.

Are we to suppose that in the return of God's people to the land in Ezra's and Nehemiah's time only those belonging to the southern kingdom returned? There is evidence that in some cases it was not so. Ezra 2:28, for instance, tells us of 223 men of Bethel and Ai returning. Bethel was in Ephraim, and it was the centre of the idol worship set up by Jeroboam.

Still there was a definite revival, and the first mark of it was this: they got back to God's original centre. Compared with the whole number of scattered Jews they were only a few. Many worldly people may have nicknamed them "Zerubbabelites." Yet they were not that. They were just a few who cared for their God and sought His original centre.

This list exists, and that alone shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. For this reason He has kept this list safe. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows too that He knows the very names of His people and announces them. That is an encouragement to everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption.

24,144 people returned from the captivity. Zerubbabel and Jeshua (or Joshua) the high priest led them, helped by nine chief men. Verses 3 to 20 of chapter 2 list them by the name of their fathers. Verses 21 to 34 list them by the name of their cities. Those listed by their cities went back to live in their home towns and fill them again, once they had returned to Palestine.

A city whose inhabitants or 'children' returned from exile.

Apart from the last three verses, chapter two gives the number of those who answered the proclamation. It names them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record. But He passed over in silence those whose hearts did not stir them up to go. Let us take note of this.

"How can a minority be right? When Israel left Egypt, they were 600,000 men plus families. When they entered the land of Canaan, they were about the same number. Since then, the people must have grown. And now there were just 43,000 who think Jerusalem is the place to be."

But faith does not look to the numbers for guidance, but at God's word.

So we see that the remnant are careful to stand clear and unmistakable as sons of the covenant. Descent in the line of promise mattered as much to them as being born of God does to the Christian. Such careful watching had never been so necessary. It was needed most where it mattered most: in the priests, as we shall see. But it was true of the people too: none but Israelites could be allowed to build a temple to the God of Israel.

The first thing to notice is this. The very existence of this record shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only feebly into His thoughts about His house. For this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and proclaimed, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

24,144 people (Ezra 2:1-35) returned from the captivity. Zerubbabel and Jeshua (or Joshua) the high priest led them, helped by nine chief men. From verse 3 to verse 20 of this chapter, the list names them by their fathers. From verse 21 to verse 34 it names them by their cities. Those listed by their cities went to live in and re-people the cities they came from, once they had returned to Palestine. The whole people was registered by their genealogies, as Nehemiah 7:5 tells us.

Their individual names are not recorded, but the Lord knows them all. He cared for each one and sustained them on the journey homeward. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are here 775, and in Nehemiah we find only 652 recorded. Probably 775 had enrolled their names, but only 652 went.

The whole assembly totalled 42,360, plus servants and singers adding 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one.

The numbers in the cities would be small compared with their size before the captivity. Yet each city would be a testimony to the restoring grace of God. Today also, each little assembly that God restores is a testimony to His grace and faithfulness. But such testimonies give us no reason for pride. We are thankful for God's goodness, and our own weakness only humbles us.

So we see that the remnant are watchful to stand simple and clear as sons of the covenant. Genealogy according to the flesh in the line of promise was as important to them as being born of God is to the Christian. Never had such careful watchfulness been so necessary. This mattered most of all in the priests, but it was true of the people too: only Israelites could be allowed to build a temple to the God of Israel.

The answer was found: only those who could "show their father's house," or could find "their register," had the scriptural qualification for a place at the table of the Lord. In other words, we must have peace with God. We must know that we are children of God through having the Spirit of adoption, so that we can show our Father's house and trace our genealogy. Without that, we do not have the divine title required. Profession is not enough.

The first thing to notice is that this record exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. For this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It is evidence too that He knows and announces the very names of His people, to encourage everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and apostasy.

24,144 people returned from the captivity (Ezra 2:1-35). Zerubbabel and Jeshua (or Joshua), the high priest, led them, helped by nine chief men. Verses 3 to 20 of chapter 2 list them by the name of their fathers. Verses 21 to 34 list them by the name of their cities. The families listed by their cities went back to live in their home cities and fill them with people again, once they had returned to Palestine. Nehemiah 7:5 tells us that the whole people was registered according to their genealogies.

Chapter two, apart from the last three verses, gives the number of those who answered the proclamation. It names them under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

So we see that the remnant are watchful to stand plain and clear as sons of the covenant. Being able to trace their descent in the line of promise mattered as much to them as being born of God matters to a Christian. Such careful attention had never been so necessary, above all in the priests, as we shall see. But it was true of the people too: none but Israelites can be allowed to build a temple to the God of Israel.

In earlier days one priest followed another with no examination beforehand. No one checked genealogy, and children came into their father's place and enjoyed the privileges God had granted them. But Israel now, through the great grace of God, had to recover their position. This was not the beginning of their history, nor the power suited to a beginning. It was a return, and from now on the disorder that sin had brought in could not be endured. So even among those who had come back to Judea, anyone who could not produce his genealogy was set aside. It was weakness, but it was faithfulness.

But what I call your attention to is this principle. It was a day of weakness and humiliation. Even so, it was not to be a day of negligence but of the greatest care. God's people were to be as watchful for His name as when things were in the full power and beauty of divine order. I hold this to be very precious for ourselves now.

The first thing to notice is this. The fact that such a record exists shows how precious to God the response of His people was. His grace had produced that response in their hearts, however feebly they had entered into His thoughts about His house. For this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the very names of His people and proclaims them, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

The heads are named and the families counted. God took note of them and put their names into His record. He passed over in silence those whose hearts did not stir them up to go. Let us take note of this.

Is it not a precious truth that God takes pleasure in letting His people know that He prizes every one of them? A sad change had come through Israel's sin and Judah's sin, and not least through the sin of David's house. Sin gives occasion to His grace, yet it cannot be without man's humiliation. Faith takes account of both. But God always waits to bless and to give His own the proof and sense of His blessing — as we see even in the numbering of those who returned from Babylon.

So we see that the remnant are careful to stand plain and clear as sons of the covenant. Descent according to the flesh in the line of promise mattered as much to them as being born of God does to the Christian. No time had ever called for such careful watchfulness, and it was needed most among the priests. It was true of the people too: only Israelites could have a part in building a temple to the God of Israel.

To a casual observer, the return of about 42,000 Jews to the land of their fathers under Zerubbabel must have seemed a small matter. In the days of Jehoshaphat, Judah could keep a standing army of 1,160,000 men. Beside that, the returned remnant was poor indeed. It was "the day of small things," as Zechariah 4:10 puts it.

But faith does not look to the numbers for guidance, but at God's word.

The list does not give their individual names, but the Lord knows them all. He cared for each one and carried them through the journey home. In the same way He knows all His sheep and keeps every member of His body, leading them home to glory. If some of the numbers do not agree with Nehemiah's record, there is no doubt a good reason for it. For instance, the descendants of Arah are 775 here, while Nehemiah records only 652. Most likely 775 had enrolled their names, but only 652 went.

The overall total in both is the same, yet the details differ oddly, and how this happened may not be easy to decide. We know that numbers are very easy to corrupt, whether through a careless copyist or a bold one... To put such frequent and marked differences down to a copyist's mistake is a hard saying.

Verses 3 to 35 count the people of the various cities. Then verses 36 to 39 show that priests were included among those returning. Verse 40 speaks of Levites, and verses 41-42 of singers.

This chapter gives us a register of the people of the province who came up out of the captivity, whom Nebuchadnezzar king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, each to his own town. There are several interesting details to notice in the record. The first is that the list's very existence shows how precious to God was the response His grace had produced in the hearts of His people, however feebly they took in His thoughts about His house. For this reason He has kept this list on record. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows too that the very names of His people are known and announced, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

Apart from its last three verses, chapter two gives the numbers of those who answered the proclamation, listed under the heads of their families. It names the heads and counts the families. God took note of them and put their names into His record. But those whose hearts did not stir them up to go are passed over in silence. Let us take note of this.

Still, is it not a precious truth that God takes pleasure in letting His people know that every one of them is prized by Him? A sad change had come through Israel's sin and through Judah's sin, and not least through the sin of David's house. Sin gives occasion to His grace, yet it cannot come without man's humiliation. Faith takes account of both. But God is always waiting to bless His own, and to give them the proof and the sense of His blessing. We see it even in the numbering of those who returned from Babylon.

Some may be interested to know that the Lydda of the New Testament is none other than the Lod of 1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37 and Nehemiah 11:35. It is still called Ludd or Lidi today... Ono, Hadid, and Neballat were linked with Lod long ago, and each can still be clearly identified today under a changed name.

It is as if they said: do not be so narrow and exclusive. Come down from your sacred enclosure to "one of the villages in the plain of Ono." "Let us meet together." Come down, and give us your approval in the plain of Ono. Do you ask what this plain of Ono was? Turn to Nehemiah 11:35: "Lod, and Ono, the valley of craftsmen." Leave the one centre of worship inside the walls of Jerusalem, and come down to any one of the villages of "the craftsmen." They knew well that if the true worship of God was set up in that holy place, they would feel, as the Ephesians did later, that their craft was in danger.

The first thing to notice is that this record exists at all. Its existence shows how precious to God was the response His grace had produced in the hearts of His people. It was precious however feebly they may have entered into His thoughts about His house. For this reason He has preserved this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced. That is an encouragement to all: to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and falling away.

Chapter two, apart from the last three verses, gives the numbers of those who answered the proclamation. They are named under the heads of their families. The heads are named and the families counted. God took note of them and put their names into His record, while the list passes over in silence those whose hearts did not stir them up to go. Let us take note of this.

From verse 3 to verse 20 of chapter 2 they are listed according to the name of their fathers, and from verse 21 to verse 34 according to the name of their cities. Once they had returned to Palestine, those listed by their cities went to live in their home towns and fill them again. The register covered the whole people according to their genealogies, as Nehemiah 7:5 tells us.

Jericho was allotted to Benjamin (Joshua 18:21), but later Eglon the king of Moab took it over. It is called "the city of palm trees" (Deuteronomy 34:3; Judges 1:16; Judges 3:13; 2 Chronicles 28:15). Afterwards "sons of the prophets" lived there. They said the situation of the city was pleasant, but the water was bad. It was Elisha's first miracle: he threw in salt and the water was healed. It was the ministry of heavenly blessing in the place of the curse (2 Kings 2:18-22). Some who returned from exile are described as "children of Jericho" (Ezra 2:34; Nehemiah 7:36).

The whole assembly totalled 42,360, with servants and singers adding another 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one. Their horses numbered 736 — nothing compared to Solomon's 40,000 stalls of horses (1 Kings 4:26). But at least Judah did have "a little strength" (compare Revelation 3:8).

So we see that the remnant are careful to stand clear and unmistakable as sons of the covenant. Descent in the line of promise mattered as much to them as being born of God does to the Christian. Never before had such jealous care been necessary, and above all among the priests, as we shall see. But it was true of the people too: none but Israelites can be allowed to build a temple to the God of Israel. The captivity in Babylon had completed the confusion that sin had caused long before. But those who feared the Lord were all the more careful, in a way that was not needed in the days when everything was known and in order. Restoration is always difficult.

The very fact that this record exists shows how precious to God was the response His grace had produced in the hearts of His people — however weakly they had entered into His thoughts about His house. That is why He has kept this list. It shows that He looks with joy on the smallest fruits of His Spirit's work. It shows that He knows His people's names and makes them known, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

Except for the last three verses, chapter two gives the numbers of those who answered the proclamation, listed under the heads of their families. It names the heads and counts the families. God took note of these people and put their names into His record. Those whose hearts did not stir them up to go He passes over in silence. Let us take note of this.

This chapter contains the names of the returning remnant. It is a sample page from the records God keeps. From it we learn that He remembers His people. He knows them by name, and He does not forget their works. In the book of Nehemiah this list is repeated (chapter 7), with an extra record of those who helped build the wall. He has a book of remembrance (Mal. 3:16); and the apostle reminded the Hebrew believers of this fact when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do" (Heb. 6:10).

Verses 3 to 35 count the people of various cities. Then verses 36 to 39 include the priests among those returning. Verse 40 speaks of the Levites, and verses 41-42 of the singers.

One whose sons built the fish gate at Jerusalem (Neh. 3:3). Probably the same as Senaah in Neh. 7:38 and Ezra 2:35, with the article added in Neh. 3:3.

After them, the sons of Senaah stand out (Neh. 3:3). Senaah may be a city, or it may be a district in the region of Jericho. They built the fish gate... This gate stood in the northern part of Jerusalem. Like "the gate of the old wall", it was especially open to enemy attack. The Assyrian armies came from the north to surround the city and besiege it. The sons of Senaah saw how important this gate was. They did not stop working until its locks and bars were in place.

So we see that the remnant are watchful to stand plain and clear as sons of the covenant. Descent by birth in the line of promise mattered as much to them as being born of God matters to the Christian. Such jealous care had never been so necessary... only Israelites can be allowed to build a temple to the God of Israel.

But what I want you to notice is the principle. It was a day of weakness and humiliation, yet it was not to be a day of carelessness. It was to be a day of the greatest care. God's people were to be as watchful for His name then as when everything stood in the full power and beauty of divine order.

The record lists the different temple officials next, and it mentions the priests first. 1 Chronicles 24 lists twenty-four courses. Jedaiah, Immer and Harim appear in the record of Chronicles. In all there were 4,289 priests who went back. And these made up four courses only.

The first return happened around the year 536 BC. Zerubbabel was a descendant of King David. Jeshua was a descendant of Aaron the high priest. These two men led the first Jews home. First they built the altar for burnt offerings in the outer court of the temple, and then the temple itself.

The record holds several interesting details. The first is that the list exists at all. Its existence shows how precious to God was the response His grace had produced in the hearts of His people — however feebly they understood His thoughts about His house. For this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and proclaimed. This encourages all to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption.

Notice in passing how many the priests were, and how few the Levites. Before the captivity it was the Levites who stood out in comparison. The priests had gained from the recent trial and from God's intervention.

It is good to see that there were priests among them (v. 36), and also Levites (v. 40). It is good to see priestly activity coming back among the people, and Levitical service too. But Levites always seem to be in short supply. Here we find just 74 Levites for about 4,000 priests, and we will find an even greater shortage in chapter 8. Very few are willing to do practical work for the benefit of the people of God. But praise the Lord there are some!

Don't these facts have something to say to us today? All Christians are priests, and their proper function is to worship God. That is why many of them feel the need to fill their role as worshippers in the assembly of the living God — though it goes without saying that even this number is too few. But the absence of Levites hurts badly. Their functions correspond to the ministries in the Christian assembly. It was not that there was any lack of people, as we shall see in Ezra 8. On their part there was indifference, spiritual laziness, and love of their own comfort, no doubt. So only seventy-four people present themselves to escort the priests, the people, and their leaders!

The fact that this record exists shows how precious to God the response of His people was. His grace had produced that response in their hearts, however feebly they grasped His thoughts about His house. For this reason He has kept this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the very names of His people and makes them known. He does this to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

It is a sample page of the records God keeps. From it we may learn that He remembers His people. He knows them by name, and He does not forget their works... He has a book of remembrance (Mal. 3:16). The apostle reminded the Hebrew believers of this when he wrote: "For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do" (Heb. 6:10).

From verse 3 to verse 35 the register counts the people of various cities. Then verses 36 to 39 mention priests among those returning. Verse 40 speaks of Levites, and verses 41-42 of singers.

In 1 Chronicles 24 twenty-four courses are mentioned. Jedaiah, Immer and Harim are found in the record of Chronicles. In all there were 4,289 priests who went back. And these made up only four courses.

Notice in passing how many priests there were, and how few Levites by comparison. Before the captivity the Levites had been the ones who stood out. The priests had profited by the recent trial and by God's intervention.

Here we find just 74 Levites for about 4,000 priests, and chapter 8 shows an even greater shortage. Those willing to take on practical work for the good of God's people are notoriously few. But praise the Lord there are some!

If any could not show their genealogy, they had no claim to take part in the work of their calling. For the priests the result was even more serious. If they could not find their register, they were treated as polluted and put out of the priesthood. No one told them they were not priests. The ground taken was that their claim was not proven. It might be proven at a future time. When a priest once more stood up with Urim and Thummim — the light and perfection of God, giving him divine intelligence and discernment — he might judge them to be true priests. Meanwhile their claim was forfeited. Grace could restore what was lost under law, but for that they had to wait patiently.

A day of weakness demands care not to go beyond our measure... Israel as a natural nation has never had a priest with Urim and Thummim since, least of all when they refused the Lord Jesus. It will not be so always.

From verse 3 to verse 35 the record lists the people of various cities. Then from verse 36 to 39 it mentions priests as part of the number of those returning. Verse 40 speaks of the Levites, and verses 41-42 of the singers.

Ancestor of priests who returned from exile. Ezra 2:39; Ezra 10:21. Neh. 7:42.

The fact that this list exists shows how precious to God was the response His grace had produced in the hearts of His people. They may have grasped very little of His thoughts about His house. For this reason He has kept this list. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It is also evidence that the very names of His people are known and proclaimed. That encourages all to walk in His ways, to make His interests their own, and to stay faithful in times of corruption.

The priests come first. In 1 Chronicles 24 we find twenty-four courses. Jedaiah, Immer and Harim appear in the record of Chronicles. In all 4,289 priests went back. And they made up only four courses.

The priests came from four families of the sons of Aaron. They proved eager to take up again their place and work in the house of God that was about to be built. They numbered 4,289 (Ezra 2:36-39). But of the three families of the Levites, only one family was there at all, and even that family came in numbers far too few.

It is good to see that there were priests among them (v.36), and also Levites (v.40). It is good to see priestly activity recovered among the people, as well as Levitical service. But Levites always seem to be in short supply. Here we find just 74 Levites for about 4,000 priests, and we will find an even greater shortage in chapter 8. Those willing to do practical work for the good of the people of God are known to be few. But praise the Lord there are some!

If any could not show their genealogy, they had no claim to take part in the work they had been called to. For the priests the result was even more serious. If they could not find their register, they were treated as unclean and put out of the priesthood. No one told them they were not priests. The ground taken was that their claim was not proven. It might be proven at a future time. So the governor told them not to eat of the most holy things until a priest stood up with Urim and Thummim. When that time came, that priest — once more given divine intelligence and discernment through Urim and Thummim, the light and perfection of God — might judge them to be true priests. Until then their claim was forfeited. Grace could restore what was lost under law, but for this they had to wait patiently.

Under the circumstances, the best course of action is to take account of our weakness and not to pretend to have what we do not have (v.63). It must have been hard to refuse those priests, but doing so simply showed that they put God first, not human feelings.

The Levites through grace readily entered on their work. There were only seventy-four. In the wilderness they numbered eight thousand five hundred and eighty, counting only those from thirty to fifty years old. So when the Lord opened the door out of their captivity in Babylon, very few cared to use it. They had found a home, sadly, in the land of their exile. They had forgotten Jerusalem and stopped remembering Zion. The faithfulness of these seventy-four was all the more precious to the Lord. With His presence and blessing they were enough for His service as overseers of the workmen in the house of God.

The children of Asaph, and the children of the gatekeepers (Ezra 2:41-42), were also Levites. Altogether, then, they numbered three hundred and forty-one. But only these seventy-four were available for this special work.

Only seventy-four Levites returned. This was a very small number. (Hodaviah should be read Judah; chapter 3:9.) There were more singers than Levites. The children of Asaph, that sweet and blessed singer in Israel, were one hundred and twenty-eight... But why were so few Levites ready to go back? According to the divine instruction in the Law they were to have no inheritance except in the LORD. Returning in these circumstances was a test of faith. That is why many Levites must have stayed in Babylon, where things were plentiful.

Notice in passing how many were the priests, and how few the Levites, in comparison. Before the captivity the Levites had shone by comparison. The priests had profited by the recent trial and God's intervention.

The priests came from four families of the sons of Aaron. They proved eager to take up their place and duties again in the house of God that was about to be built. They numbered 4289 (Ezra 2:36-39). Of the three families of the Levites, only one family appeared, and even that family sent a number that was nowhere near enough.

Only the priests could minister at the altar or in the holy places. Still, the Levites had a blessed place of service. They were originally given to Aaron (Christ) for the service of the tabernacle (Num. 3), for all the work of the house of God outside of the priestly office. At the present time believers are both priests and Levites. When they are in the holiest, offering to God the sacrifice of praise through Christ, or when they "do good" and share what they have, they are acting as priests (Heb. 13:15-16). When they are busy for the Lord in other kinds of service, they show the Levitical character.

There was no lack of people, as we shall see in Ezra 8. On their part there was indifference, spiritual laziness, and love of their own comfort, no doubt. So only seventy-four people present themselves to escort the priests, the people, and their chiefs! This is certainly one of the marks of the present time just as it was in those days. Some have received gifts from the Lord for evangelising, teaching, and feeding the flock of Christ. They are afraid to go forward with the strength He gives them... Instead of feeling their responsibility, they hand it to others.

He has caused this list to be preserved. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It shows that the very names of His people are known and announced, to encourage everyone to walk in His ways, to be identified with His interests, and to keep faithful in times of corruption and falling away.

The first thing to notice is that this record exists at all. It shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. For this reason He has kept this list. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced. This encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

The children of Asaph, and the children of the gatekeepers (Ezra 2:41-42), were also Levites. Altogether, then, they numbered 341. But only these 74 were available for this special work.

Only seventy-four Levites returned. This was a very small number. There were more singers than Levites. The children of Asaph, that sweet and blessed singer in Israel, were 128. No doubt they encouraged the returning exiles in song, by the spirit of praise and worship. The Babylon experience, so beautifully expressed in Psalm 137, was past. "By the waters of Babylon, there we sat down and wept, when we remembered Zion. On the willows there we hung up our lyres... How shall we sing the LORD's song in a foreign land?" All was changed now. God was working. Deliverance had come, and singing was no doubt heard again among the returning crowds.

We can learn what they did from another passage. "These are the men whom David put in charge of the service of song in the house of the LORD after the ark rested there... they performed their service according to their order" (1 Chronicles 6:31-32). The psalmist refers to these when he says, "Blessed are those who dwell in your house, ever singing your praise!" (Psalm 84:4). This was the work of the singers: praising the Lord "day and night" (1 Chronicles 9:33). It is a shadow of the endless work of the redeemed in heaven (Revelation 5). It is a blessed service — if service is the right word — and the Church has the privilege of starting it here on earth while it waits for the return of our blessed Lord.

There were also singers (v. 41), to give praise to God. And there were gatekeepers (v. 42), who would be responsible to keep out everything that would interfere with the Lord's glory.

The singers, the sons of Asaph, were more numerous than the sons of Levi: the Word mentions 128 of them (Ezra 2:41). What a precious work it is to sing the praises of God! But do we not often see many in the gatherings of the saints taking the role of the "children of Asaph"? They take it to avoid a service that is more demanding and that calls for greater responsibility.

It is good to see that there were priests among them (v. 36), and also Levites (v. 40)... But Levites always seem to be in short supply. Here we find just 74 Levites for about 4,000 priests. Those who are willing to be engaged in practical work for the benefit of the people of God are notoriously few. But praise the Lord there are some!

He has caused this list to be preserved. It is evidence that He sees with joy the smallest fruits of His Spirit's work. He knows the very names of His people and makes them known, to encourage everyone to walk in His ways, to take His interests as their own, and to stay faithful in times of corruption and falling away from God.

The children of Asaph, and the children of the gatekeepers (Ezra 2:41-42), were also Levites. Altogether, therefore, they numbered 341.

The gatekeepers had charge of the gates. Their responsibility was to admit only those who had the proper qualifications to enter the city and approach the house, and to refuse all others.

The doorkeepers had charge of all the gates of the temple. They had to be able to repel any attempt against the house of God. They had to watch with constant energy, so that no defiled person could enter the courts of the Lord. But they also had to keep the doors open, so that they never shut out a priest who had the right to enter the temple.

There were also singers (v. 41), to give praise to God, and gatekeepers (v. 42) who would be responsible to keep out everything that would interfere with the Lord's glory.

The singers gave the Lord His portion. Only the redeemed can sing the songs of Zion. So the gatekeepers had to carry out their responsibilities faithfully, if the Lord was to have His portion. To let in those without divine qualifications is to admit those who cannot sing. Worship is lost where the gatekeepers are lax. When an assembly of God's people today loses its worship, that usually goes together with letting people in carelessly.

They held a most important post, and so do the gatekeepers of today. Every believer — every member of the body of Christ — has his place, for example, at the Lord's supper. That is true, and we must always insist on it. Even so, the "gatekeepers" of the assembly have the responsibility of asking for proof that people are what they claim to be. Slackness or neglect here has produced the most serious consequences in many an assembly. In some cases it has destroyed all testimony for Christ and brought open dishonour on His blessed name. So it matters greatly that only faithful and trusted men should do the work of "gatekeepers," especially in a day of common profession, when everyone alike claims to be a Christian.

In the Church of God today we surely need such gatekeepers, but the Church has no authority to appoint them. Instead, since the Spirit of God dwells in the Church, He will move godly men to do this necessary work willingly, with no need of appointment. They have the Word of God to guide them in it, for the Spirit of God always works by means of that Word.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites. Joshua appointed them as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God, with set duties in the temple.

The word seems to mean "those that are given." Because of where their names come in the chapter (see also 1 Chr. 9:2), writers have concluded that they came from another race. They had been given at first to the Levites, to serve them. In the same way the Levites had been given to Aaron for the Lord's service in His tabernacle — only the Levites were given by God's command, and in the place of the firstborn of Israel (see Num. 8).

So here we probably find the origin of the Nethinim. God spared them from the judgment they deserved. If He put them into slavery, it was slavery in His mercy, and it tied them to His house. The very curse that rested on them (see Joshua 9:23) was turned into a blessing. What do we find? The sword of the Lord's army did not destroy them. They were rescued. Centuries later they stand in honourable company with the Lord's people, and with a heart for the Lord's house too, since they returned from Babylon with their fellow captives at this special moment. So they are no small picture of the objects of grace, even in the present age.

We never read of any of them refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable loyalty to the God of Israel. They were Gentiles, and they had been away from Judah for 70 years. After such a long absence, not all the Jews were ready to return to their own country. So the faith of these Gentiles who had joined them shines out all the brighter.

These modest tasks are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly records all the names of their fathers. It is the same today, whether it is serving tables, passing the bread and the cup, or taking care of the "upper room". The Lord forgets none of it. He writes down the names of those who have kept charge of this service, and they deserve it just as much as any others.

And God even takes account of those we might have forgotten: the Nethinim (v.43) and Solomon's servants (v.55). These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, members of the body of Christ have different tasks, duties, and abilities. The most prominent ones may not be the most important ones (1 Cor. 12).

The Nethinim were temple servants. The word means "given" or "devoted," that is, given to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

Two other classes follow the Israelites in this list: the Nethinim, and the servants of Solomon. Were these of Jewish descent? The word seems to mean "those that are given." Because of where their names come in the chapter, the conclusion has been that they were of another race, but had first been given to the Levites for their service. The Levites too had been given to Aaron for the Lord's service in His tabernacle — only they were given by God's command, and in the place of the firstborn of Israel.

Here, then, we probably find where the Nethinim came from — people spared from the just judgment of God. If they were reduced to slavery, it was slavery in His mercy, tied to His house. So the very curse resting on them turned into a blessing. For what do we find? Instead of dying by the sword of the Lord's army, they were rescued. Centuries later they stand in honoured company with the Lord's people, and with a heart for the Lord's house too, since they returned from Babylon with their fellow captives at this special moment. They are surely no small picture of those who receive grace even in this age.

We do not read of any of them refusing this place of submission to Israel, and their willingness to return to Judah shows a remarkable loyalty to the God of Israel, since they were Gentiles and had been away from Judah for 70 years. After so long an absence, not all of the Jews were prepared to return to their own country, so that the faith of their Gentile adherents shines out the more brightly.

This record exists at all, and that shows how precious to God was the response His grace had produced in the hearts of His people — however weakly they may have grasped His thoughts about His house. For that reason He has kept this list, as evidence that He sees with joy the smallest fruits of His Spirit's work. He knows the very names of His people and announces them, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

And God even takes account of those we might have forgotten: the Nethinim (v.43) and Solomon's servants (v.55). These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. Similarly, in the body of Christ, members have different tasks, duties, and abilities, and the most prominent ones may not be the most important ones (1 Cor. 12).

The Nethinim were temple servants. The word means "given" or "devoted," that is, given to God. We find this name in only one other passage (1 Chronicles 9:2). According to Ezra 8:20 this order started with King David. Jewish tradition identifies them with the Gibeonites. Joshua appointed them as helpers to the Levites (Joshua 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

It is here, then, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God. If they were reduced to slavery, it was slavery in His mercy, tied to His house. So the very curse resting on them (see Joshua 9:23) turned into a blessing. For what do we find? They were not destroyed by the sword of the Lord's host. They were rescued. And now, centuries later, we find them in honourable company with the Lord's people. They had a heart for the Lord's house too, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small foreshadowing of those who receive grace even in this present age.

The lesson already drawn is again significant, that the least connection with the Lord's people and the Lord's things becomes a means of blessing — not always spiritual blessing, though almost always blessing in this life.

The gatekeepers numbered 139. The Nethinim, the lower servants of the sanctuary, together with Solomon's servants, numbered 392 (v. 58). These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. In the same way today, the Lord forgets none of it: serving tables, passing the bread and the cup, taking care of the upper room. He registers the names of those who have kept this service just as deservedly as the others. And we shall see, more than once, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour. Meanwhile a striking gift that tended to glorify man instead of Christ will sit down in shame in the last place.

We do not read of any of them refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable loyalty to the God of Israel. They were Gentiles, and they had been away from Judah for 70 years. After so long an absence, not all of the Jews wanted to return to their own country. So the faith of these Gentiles who had joined them shines out the more brightly.

The word seems to mean "those that are given." From the place where their names occur in the chapter, some have concluded that they were of another race, but had been given originally to the Levites for their service. The Levites themselves had been given to Aaron for the Lord's service in His tabernacle — only these by divine command, and in the place of the firstborn of Israel. Traces of such are found in two Scriptures... We also find Joshua saying to the Gibeonites, "some of you shall always be slaves, cutters of wood and drawers of water for the house of my God."

Ezra 8:20 tells us that David appointed the Nethinim to serve the Levites. They were probably Gibeonites whom Joshua had received.

Here, then, we probably find the origin of the Nethinim: God spared them from His just judgment. If they were reduced to slavery, it was slavery in His mercy, tied to His house. So the very curse resting on them turned into a blessing. For what do we find? The sword of the Lord's host did not destroy them; they were rescued. Now, centuries later, we find them in honourable company with the Lord's people. They had a heart for the Lord's house too, since they returned from Babylon with their fellow captives at this special moment. They are surely no small picture of the objects of grace even in the present age.

The Nethinim, or subordinate servants of the sanctuary, together with Solomon's servants, numbered 392. These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. It is the same today. Whether it is serving tables, passing the bread and the cup, or taking care of the "upper room," the Lord forgets none of it. He registers the names of those who have kept the charge of this service just as deservedly as others. And we will see, in more than one case, that the child of God who took the last place, forgetting himself in order to serve others, will be given a place of honour — while a remarkable gift that tended to glorify man rather than Christ will sit down in shame in the last place.

And God even takes account of those we might have forgotten: the Nethinim and Solomon's servants. These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, members of the body of Christ have different tasks, duties, and abilities. The most prominent ones may not be the most important ones (1 Cor. 12).

When the people gathered in solemn assembly, their leaders sealed the covenant. The Nethinim entered into a curse and an oath to walk in God's law, and not to intermarry with the peoples of the land. They were in fact descendants of the Amorites, yet they were now thoroughly part of the nation of Israel. With the faithful in Israel, these men of faith were blessed.

On this account He has caused this list to be preserved, in evidence that He beholds with joy the smallest fruits of His Spirit's work, and that the very names of His people are known and proclaimed as an encouragement to all to walk in His ways, to be identified with His interests, and to maintain fidelity in times of corruption and apostasy.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. We find this name in only one other passage (1 Chronicles 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Joshua 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

It is here, therefore, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God; and if reduced to servile bondage, it was bondage in His mercy in connection with His house, so that the very curse that rested on them (see Joshua 9:23) was turned into a blessing. For what do we find? That instead of being destroyed with the sword of the Lord's host, they were rescued, and now, after the passing of centuries, they are found in honourable association with the Lord's people, and with a heart too for the Lord's house, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small picture of the objects of grace even in this age.

We have noted that the Nethinim were likely Gibeonites who had entered the congregation in the time of Joshua, who told them, "There shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God" (Joshua 9:23). We do not read of any of them refusing this place of submission to Israel, and their willingness to return to Judah shows a remarkable loyalty to the God of Israel, since they were Gentiles and had been away from Judah for 70 years. After such a long absence, not all of the Jews were prepared to return to their own country, so the faith of their Gentile adherents shines out all the more brightly.

And God even takes account of those we might have forgotten: the Nethinim (v. 43) and Solomon's servants (v. 55). These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, members of the body of Christ have different tasks, duties, and abilities. The most prominent ones may not be the most important ones (1 Corinthians 12).

When gathered in solemn assembly, the covenant was sealed by the leaders of the people, and the Nethinim entered into a curse and an oath to walk in God's law and not to intermarry with the peoples of the land! For though they were actually descendants of the Amorites, they were now thoroughly incorporated with the nation of Israel. With the faithful in Israel, these men of faith were blessed.

Verses 3 to 35 list the people of various cities. Verses 36 to 39 mention priests among those returning. Verse 40 then speaks of Levites, and verses 41-42 of singers. Verse 43 introduces the Nethinim.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

It is here, then, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God. If they were reduced to the bondage of servants, it was bondage in His mercy, in connection with His house. So the very curse resting on them (see Joshua 9:23) was turned into a blessing. For what do we find? Instead of being destroyed by the sword of the Lord's host, they were rescued. Now, hundreds of years later, they stand in honourable association with the Lord's people, and with a heart for the Lord's house as well, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small picture of the objects of grace even in this present age.

The first thing to notice is that this record exists at all. It shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only feebly into His thoughts about His house. Even so, He has caused this list to be preserved. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows too that the very names of His people are known and announced, to encourage everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and falling away.

The porters numbered 139. The Nethinim, or lower servants of the sanctuary, together with Solomon's servants, numbered 392 (v. 58). These modest tasks are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. It is the same today. Serving tables, passing the bread and the cup, taking care of the "upper room" — the Lord forgets none of it. He records the names of those who have kept the charge of this service just as deservedly as any others. We will see, in more than one case, that the one among the children of God who took the last place, forgetting himself in order to serve others, will occupy a place of honour. Meanwhile a certain remarkable gift, which tended to glorify man rather than Christ, will sit down in shame in the last place.

There were still fewer than forty Levites, while there were two hundred and twenty Nethinim. Here is another proof. In the comfortable ease of Babylon, the nation's hopes and privileges no longer had any practical power over their minds. Set that against the laziness of the Levites. It is beautiful to notice how many Nethinim (probably of a foreign race) obeyed Ezra's summons.

Looking at this catalogue a little more closely, we find a fourfold division. Down to the end of verse 42 we have those who were clearly of Israel — of Judah, Benjamin, or of Levi (among the last both singers and gatekeepers). Then come two other classes: the Nethinim, and the servants of Solomon. A few words about them will be necessary.

Ancestor of some Nethinim, who returned from exile.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites. Joshua appointed them as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God with set duties in the temple.

This is probably where we find the origin of the Nethinim — those whom God spared from His just judgment. If they were brought into slavery, it was slavery in His mercy, connected with His house. So the very curse resting on them (see Joshua 9:23) turned into a blessing. For what do we find? The sword of the Lord's host did not destroy them. They were rescued. Now, centuries later, they stand in honourable association with the Lord's people, and with a heart for the Lord's house too, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small foreshadowing of the objects of grace even in this age.

The Nethinim were likely Gibeonites who had joined the congregation in Joshua's time. He told them, "None of you shall be freed from being servants, cutters of wood and drawers of water for the house of my God" (Josh. 9:23, older translation). We do not read of any of them refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable loyalty to the God of Israel, since they were Gentiles who had been away from Judah for 70 years. After so long an absence, not all of the Jews were ready to return to their own country. So the faith of these Gentile followers shines out all the brighter.

The people gathered in solemn assembly, and their leaders sealed the covenant. The Nethinim joined in a curse and an oath to walk in God's law, and not to intermarry with the peoples of the land! They were in fact descendants of the Amorites, yet they were now fully part of the nation of Israel. With the faithful in Israel, these men of faith were blessed.

The first thing to notice is that the very existence of this record shows how precious to God was the response His grace had produced in the hearts of His people. That is true however weakly they entered into His thoughts about His house. For this reason He has kept this list. It is evidence that He sees with joy the smallest fruits of His Spirit's work. It also shows that He knows and proclaims the very names of His people. All this encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and apostasy.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. We find this name in only one other passage (1 Chron. 9:2). According to Ezra 8:20 this order started with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God with set duties in the temple.

Here, then, we probably find the origin of the Nethinim. They were spared from the just judgment of God. If they were reduced to servile bondage, it was bondage in His mercy, tied to His house. So the very curse resting on them (see Joshua 9:23) became a blessing. For what do we find? Instead of being destroyed by the sword of the Lord's host, they were rescued. Centuries later they stand in honourable company with the Lord's people. They had a heart for the Lord's house too, since they returned from Babylon with their fellow captives at this special moment. They are no small picture of the objects of grace even in this present age.

The Nethinim, the lower servants of the sanctuary, together with Solomon's servants numbered 392 (v. 58). These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. In the same way today, whether it is a matter of serving tables, of passing the bread and the cup, or of caring for the "upper room," the Lord forgets none of it. He records the names of those who have kept the charge of this service just as rightly as the others. And we shall see, in more than one case, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour. Meanwhile a certain remarkable gift, which tended to glorify man rather than Christ, will sit down in shame in the last place.

He has kept this list on record as evidence that He looks with joy on the smallest fruits of His Spirit's work. He knows and announces the very names of His people. This encourages everyone to walk in His ways, to identify with His interests, and to stay faithful in times of corruption and falling away.

And God even takes account of those we might have forgotten: the Nethinim (v.43) and Solomon's servants (v.55). These may not have been of Jewish descent, and they did lowly work. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, members of the body of Christ have different tasks, duties, and abilities. The most prominent ones may not be the most important ones (1 Cor. 12).

There were still fewer than forty Levites, while there were two hundred and twenty Nethinim. It is another proof that in the easy comfort of Babylon, the nation's hopes and privileges had lost all real power over their minds. Set against the laziness of the Levites, the number of Nethinim who obeyed Ezra's summons is beautiful to notice. They were probably of a foreign race.

A name meaning "given, devoted ones," applied to those who helped the Levites in the service of the tabernacle and the temple. The Gibeonites were made "cutters of wood and drawers of water for the congregation and for the altar." Joshua 9:27. These are not mentioned after 2 Samuel, so they and their descendants may have been the Nethinim. It does not appear that God appointed them, as He did the Levites, but "David and the princes" appointed them "for the service of the Levites." Ezra 8:20. After the return from exile the Nethinim are called the "ministers of this house of God."

It is here, then, that we probably find the origin of the Nethinim — those who were spared from the just judgment of God. If they were reduced to servile bondage, it was bondage in His mercy, tied to His house. So the very curse resting on them became a blessing. For what do we find? Instead of being destroyed with the sword of the Lord's host, they were rescued. Now, centuries later, we find them in honourable company with the Lord's people, and with a heart for the Lord's house too, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small picture of the objects of grace even in the present age.

We do not read of any of them refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable allegiance to the God of Israel, since they were Gentiles and had been away from Judah for 70 years. After so long an absence, not all of the Jews were ready to return to their own country. So the faith of their Gentile followers shines out all the brighter.

The first thing to notice is that this list exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people, however weakly they may have entered into His thoughts about His house. For this reason He has kept this list. It proves that He looks with joy on the smallest fruits of His Spirit's work. It also shows that He knows the very names of His people and proclaims them. That is an encouragement to all to walk in His ways, to be identified with His interests, and to keep faithful in times of corruption and apostasy.

These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly records all the names of their fathers. It is the same today. Serving tables, passing the bread and the cup, taking care of the "upper room" — the Lord forgets none of it. He records the names of those who have kept charge of this service, and they deserve it as much as any others. In more than one case we shall see that the one among God's children who took the last place, forgetting himself to serve others, will hold a place of honour.

Even their animals are counted. How ignorant man is of God! How good for His people! From His word they can learn of His interest in themselves and in everything that belongs to them. Their estate may be low, yet His notice of them is all the more striking.

The name means "given, devoted ones," and it belongs to those who helped the Levites serve in the tabernacle and the temple. The name does not occur until 1 Chronicles 9:2, and afterwards in Ezra and Nehemiah. The Gibeonites were made "cutters of wood and drawers of water for the congregation and for the altar" (Joshua 9:27). No book after 2 Samuel mentions them, so they and their descendants may have been the Nethinim. God does not appear to have appointed them, as He did the Levites. Instead "David and the princes" appointed them "for the service of the Levites" (Ezra 8:20). After the return from exile the Nethinim bear the title "ministers of this house of God." Like the priests and Levites, they paid no "toll, tribute, or custom" (Ezra 7:24).

So this is probably where the Nethinim began. God spared them from His just judgment. If they were brought into slave-like bondage, it was bondage in His mercy, tied to His house. So the very curse that rested on them (see Joshua 9:23) turned into a blessing. For what do we find? The sword of the Lord's army did not destroy them. They were rescued. Now, centuries later, we find them in honourable association with the Lord's people. They had a heart for the Lord's house too, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small picture of the objects of grace even in this age.

The first thing to notice is the list itself. Its existence shows how precious to God was the response His grace had produced in the hearts of His people — however feebly they may have entered into His thoughts about His house. For this reason He has kept this list safe. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It also shows that the very names of His people are known and announced. That encourages everyone to walk in His ways, to stand with His interests, and to keep faithful in times of corruption and apostasy.

In Ezra 8:20 we read, "Also of the Nethinim, whom David and the princes had appointed for the service of the Levites." Today they would perhaps match those who do many services behind the scenes, as we may say. Many things are necessary and have to be done week by week. People often take them for granted, but someone has to do them.

The Nethinim, the subordinate servants of the sanctuary, together with Solomon's servants, numbered 392 (v. 58). These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. It is the same today. Whether it is serving tables, passing the bread and the cup, or taking care of the "upper room," the Lord forgets none of it. He registers the names of those who have kept charge of this service just as deservedly as the others. And we shall see, in more than one case, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour. Meanwhile a certain remarkable gift, which tended to glorify man rather than Christ, will sit down in confusion in the last place.

Name, meaning "given, devoted ones," applied to those who assisted the Levites in the service of the tabernacle and the temple. The Gibeonites were made cutters of wood and drawers of water (Joshua 9:27). They are not mentioned after 2 Samuel, so they and their descendants may have been the Nethinim. It does not appear that God appointed them, as He did the Levites, but "David and the princes" appointed them "for the service of the Levites." Ezra 8:20… After the return from exile they are called "servants of this house of God." Like the priests and Levites, they paid no "tribute, custom, or toll." Ezra 7:24. Ezra 2:43-54 lists them.

This is probably where the Nethinim began. They were spared from the just judgment of God. If they were reduced to slavery, it was slavery in His mercy, tied to His house. So the very curse that rested on them (see Joshua 9:23) turned into a blessing. For what do we find? The sword of the Lord's host did not destroy them. They were rescued. Centuries later they stand in honourable association with the Lord's people, and with a heart for the Lord's house too, since they returned from Babylon with their fellow-captives at this special moment. They are surely no small picture of the objects of grace even in this present time.

We do not read of any of them refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable allegiance to the God of Israel. They were Gentiles, and they had been away from Judah for 70 years. After so long an absence, not all of the Jews were ready to return to their own country. So the faith of these Gentile followers shines out all the more brightly.

There were still fewer than forty Levites, while there were two hundred and twenty Nethinim. The comfortable ease of Babylon had drained the nation's hopes and privileges of any practical power over their minds. Next to the laziness of the Levites, it is beautiful to see how many Nethinim (probably of a foreign race) obeyed Ezra's summons.

One more fact is even more remarkable than the very long list of the Nethinim who returned with Zerubbabel, given in both Ezra and Nehemiah. The people gathered in solemn assembly, and their leaders sealed the covenant. The Nethinim bound themselves with a curse and an oath to walk in God's law, and not to intermarry with the peoples of the land! They really were descendants of the Amorites, yet they were now thoroughly joined to the nation of Israel. With the faithful in Israel, these men of faith were blessed.

The very existence of this list shows how precious to God was the response His grace had produced in the hearts of His people. They may have entered only weakly into His thoughts about His house. For this reason He has kept this list on record. It is evidence that He sees with joy the smallest fruits of His Spirit's work. He knows the very names of His people and proclaims them, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption.

It is remarkable that the Nethinim were the ones keeping the source of refreshment for the people of God. That should encourage all those who may not be able to take on any prominent service. Many a simple service can be used to set the affections of the saints free, and so enrich the service of God.

Then comes the record of the sons of Solomon's servants. These, with the Nethinim, were three hundred and ninety-two. We know nothing certain about these other servants. Their duty seems to have been like that of the Nethinim. Some think they were the descendants of the foreigners Solomon enlisted to build the temple.

About these servants the information is less clear. But we read that Solomon put the Amorites and other peoples left in the land under lasting forced labour (1 Kings 9:19-21). Israel had not been able to destroy those peoples completely. The descendants of these people may be the ones known as "Solomon's servants." However that may be, the same lesson holds: the least connection with the Lord's people and the Lord's things becomes a means of blessing — usually blessing in this life rather than spiritual blessing. Yet with "the servants of Solomon" there must have been more, for through grace they had returned, of their own desire, to help build the house of God at Jerusalem.

The fact that this list exists shows how precious to God was the response His grace had produced in the hearts of His people. They may have grasped His thoughts about His house only weakly. Still, He kept this list. It proves that He looks with joy on the smallest fruits of His Spirit's work. It proves too that He knows the names of His people and makes them known, to encourage everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

These modest tasks are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God carefully records all the names of their fathers. It is the same today. Whether it is serving tables, passing the bread and the cup, or taking care of the "upper room", the Lord forgets none of it. He records the names of those who kept this service just as fittingly as the others. And we shall see, in more than one case, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour. Meanwhile a striking gift, which tended to glorify man instead of Christ, will sit down in shame in the last place.

Here, then, we probably find the origin of the Nethinim — those whom God spared from His just judgment. If He brought them down to slavery, it was slavery in His mercy, tied to His house. So the very curse that rested on them turned into a blessing. Instead of dying by the sword of the Lord's army, they were rescued. Centuries later we find them honoured among the Lord's people, with a heart for the Lord's house too, since they came back from Babylon with their fellow captives at this special moment.

We do not read of any of these servants refusing this place of submission to Israel. Their willingness to return to Judah shows a remarkable loyalty to the God of Israel, since they were Gentiles and had been away from Judah for 70 years. After such a long absence, not all the Jews were ready to return to their own country. So the faith of these Gentiles who had joined Israel shines out all the brighter.

And God even takes account of those we might have forgotten: the Nethinim and Solomon's servants. These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, members of the body of Christ have different tasks, duties, and abilities. The most prominent ones may not be the most important.

Then comes the record of the children of Solomon's servants. These, with the Nethinim, numbered 392. We know nothing certain about these other servants, whose work seems to have been like that of the Nethinim. Some take them to be the descendants of the foreigners whom Solomon had enlisted to build the temple (1 Kings 5:13).

1 Kings 9:20-21 makes it perfectly clear who these people descended from. In the glorious days of the first kingdom we meet them as slaves. Now, on Israel's return from captivity, the children of eleven of these original inhabitants are honourably mentioned as sharing the fortunes of the nation. Had these eleven, whose names are recorded, stood out by their whole-hearted devotion, each to his own lowly task?

There were 139 gatekeepers. The Nethinim — the lower servants of the sanctuary — together with Solomon's servants numbered 392 (v. 58). These modest duties are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. It is the same today. Serving tables, passing the bread and the cup, taking care of the "upper room" — the Lord forgets none of it. He records the names of those who have kept the charge of this service just as deservedly as any other.

And God even takes account of those we might have forgotten: the Nethinim (v. 43) and Solomon's servants (v. 55). These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, the members of the body of Christ have different tasks, duties and abilities. The most prominent members may not be the most important ones (1 Cor. 12).

How striking and instructive! Some failed to prove their title and were discredited. Whatever the cause, failing to show the father's house was fatal! They might really be priests; but if their title could not be found, they were treated as unclean and removed from the priesthood.

The first thing to notice is that this record exists at all. That shows how precious to God was the response His grace had produced in the hearts of His people — however weakly they may have grasped His thoughts about His house. For this reason He has kept this list. It shows He sees with joy the smallest fruits of His Spirit's work, and that He knows and announces the very names of His people. This encourages everyone to walk in His ways, to stand with His interests, and to stay faithful in times of corruption and falling away.

Here, then, we probably find the origin of the Nethinim — those who were spared from the just judgment of God. They were reduced to slave labour, but it was slavery in His mercy, tied to His house. So the very curse resting on them became a blessing. Instead of dying by the sword of the Lord's army, they were rescued. Centuries later we find them in honourable association with the Lord's people, and with a heart for the Lord's house too, since they came back from Babylon with their fellow captives at this special moment. They are surely no small picture of the objects of grace even in this age. About Solomon's servants the information is less clear. But we read that Solomon imposed lasting forced labour on the children of the Amorites and others left in the land, whom the children of Israel had not been able to destroy completely (1 Kings 9:19-21). The descendants of these men may be the ones who received the title "Solomon's servants." Either way, the lesson already drawn is again telling: the smallest link with the Lord's people and the Lord's things becomes a means of blessing — not always spiritual blessing, but nearly always earthly blessing. But with Solomon's servants there must have been more than this. Through grace they had returned, by their own desire, to help build the house of God at Jerusalem.

Then comes the record of the children of Solomon's servants. We know nothing certain about these extra servants. Their duty looks much like that of the Nethinim. Some take them to be the descendants of the foreigners whom Solomon enlisted in the building of the temple (1 Kings 5:13).

Hattil. Servant of Solomon, whose descendants returned from exile. Ezra 2:57; Neh. 7:59.

Zebaim. The place to which Pochereth, a servant of Solomon, belonged. Ezra 2:57; Neh. 7:59.

The gatekeepers numbered 139. The Nethinim, or lower servants of the sanctuary, together with Solomon's servants, numbered 392 (v. 58). These modest duties are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God is pleased to record all the names of their fathers. It is the same today. The Lord forgets none of it — serving tables, passing the bread and the cup, looking after the "upper room". He records the names of those who kept this service, and they deserve it as much as any. And we shall see, more than once, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour. Meanwhile a striking gift, which tended to glorify man rather than Christ, will sit down in shame in the last place.

And God even takes account of those we might have forgotten: the Nethinim (v.43) and Solomon's servants (v.55). These may not have been of Jewish descent, and they were occupied with lowly service. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. It is the same in the body of Christ. Members have different tasks, duties, and abilities. The most prominent ones may not be the most important ones (1 Cor. 12).

The word seems to mean "those that are given." From the place where their names appear in this chapter (see also 1 Chr. 9:2), writers have concluded that they came from another race, but had been given to the Levites at the start to serve them. In the same way the Levites had been given to Aaron for the Lord's service in His tabernacle — though the Levites were given by God's own command, and in the place of Israel's firstborn (see Num. 8).

The Nethinim were temple servants. The word means "given" or "devoted" — that is, given to God. According to Ezra 8:20 this order started with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Josh. 9:3-27). Whatever their origin, they were devoted servants of God, set to certain duties in the temple.

This is probably where the Nethinim came from: people who were spared from the just judgment of God. They were brought down into slavery, but it was slavery in His mercy, tied to His house. So the very curse that rested on them (see Joshua 9:23) was turned into a blessing. For what do we find? Instead of being destroyed by the sword of the Lord's army, they were rescued. Now, centuries later, they stand in honoured company with the Lord's people. They had a heart for the Lord's house too, since they returned from Babylon with their fellow captives at this special moment. They are surely no small picture of the objects of grace even in our own day.

Then comes the record of the children of Solomon's servants. These with the Nethinim were three hundred and ninety-two. We know nothing certain about these other servants, whose duty appears to have been much like that of the Nethinim. Some take them to be descendants of the foreigners whom Solomon had drafted to build the temple (1 Kings 5:13).

However this might have been, the lesson already drawn is again significant, that the least connection with the Lord's people and the Lord's things becomes a means of blessing.

The Nethinim, the lower servants of the sanctuary, together with Solomon's servants numbered 392 (v. 58). These modest jobs are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly records all the names of their fathers. It is the same today. Whether it is serving tables, passing the bread and the cup, or taking care of the "upper room", the Lord forgets none of it. He records the names of those who have kept charge of this service just as fittingly as the others. And we shall see, in more than one case, that the child of God who took the last place, forgetting himself to serve others, will hold a place of honour.

God even takes account of those we might have forgotten: the Nethinim (v.43) and Solomon's servants (v.55). They may not have been of Jewish descent, and their service was lowly. But God is pleased to mention all the names of the fathers of those who went up to Jerusalem. In the same way, in the body of Christ, members have different tasks, duties and abilities, and the most prominent ones may not be the most important ones (1 Cor. 12).

The first thing to notice is this. They had felt what it was to deal with the Gentiles. They had experienced the power and wickedness of those whose help they had once sought. So the children of the captivity resolve that Israel shall be an unmixed Israel, and proved to be so. They are most careful in verifying the genealogies of the people, and of the priests, so that none but Israel should share in the work. This was a return, and the disorder that sin had brought in was no longer to be endured.

In the land of their exile they had not taken the same care about title and qualification. Babylon stands for the corruption that God's people are in bondage to through their sins. So their captivity was a time of carelessness. They were suffering under the hand of their God, but it was still a time of confusion and disorder. It had to be so, since they were without the temple, without sacrifices, and without the Lord's presence.

There were six hundred and fifty-two who had joined the company from the Babylonian places Tel-melah, Tel-harsa, Cherub, Addan and Immer. They were the children of Delaiah, of Tobiah and Nekoda. These could not show their descent. They were allowed to return with the rest, but their names are not found in Ezra 10:25-43 or in Nehemiah 10:15-28.

If any could not show their genealogy, they had no claim to take part in the work they had been called to… They were not told that they were not priests. The ground taken was that their claim was not proven. It might be proven at a future time… When that time came, the priest would once more have divine intelligence and discernment through the light and perfection of God (Urim and Thummim). He might then judge them to be truly priests. Meanwhile their claim was forfeited. Grace could restore what was lost under law; only for this they must wait patiently.

This problem could only arise because priestly service had stopped for 70 years, and because of all the confusion the Babylonian captivity brought… Under the circumstances, the best course is to take account of our weakness and not to pretend to have what we do not have. It must have been hard to refuse those priests. But doing so showed that they put God first, not human feelings.

Mingling with the Gentile world had caused the Israelites to lose the certainty of their nationality. Is it any wonder, then, that the mixing of the church with the world has left so many unsure whether they are the saved children of God?… Clearly there were many Israelites who could not show their genealogy. There are many Christians who cannot show it either. They are so confused by the false position they are in that they cannot tell whether their names are written in heaven or not.

We must know Jesus, the Great High Priest in the presence of God. He once bore our sins on the cross, but He is now crowned with glory… In His face shine the lights and perfections of God. How can you enter the holiest place by the blood of Jesus if you are uncertain whether you are saved? Oh, search the register. Never rest, my reader, until this first question is settled.

In the land of their exile they had not taken the same care about title and qualification. Babylon stands for the corruption that holds God's people in bondage through their sins. So the time of their captivity was a time of carelessness. They were indeed suffering under the hand of their God, but it was still a time of confusion and disorder. It had to be so, since they were without the temple, without sacrifices, and without Jehovah's presence.

There were 652 who had joined the company from the Babylonian places Tel-melah, Tel-harsa, Cherub, Addan and Immer. They were the sons of Delaiah, of Tobiah and Nekoda. These could not show their descent. They were allowed to return with the rest, but their names are not found in Ezra 10:25-43 or in Nehemiah 10:15-28.

The children of the captivity resolve that Israel shall be an unmixed Israel, and they mean to prove it. They take great care to verify the genealogies of the people and of the priests, so that none but Israel would share in the work. In the past, one priest followed another with no examination beforehand. No one verified the genealogy, and children simply stepped into their father's place and enjoyed the privileges God had granted them… This was not the beginning of their history, nor the power suited to a beginning. It was a return, and they would no longer put up with the disorder that sin had brought in… So even among those who had come back to Judea, anyone who could not produce his genealogy was set aside. Divine discernment might perhaps recognise them and their rights another day, but the people who had returned from captivity could not do so.

Happy the man who had preserved his own, and who had so valued the heritage of Jehovah as to attach worth to it! It was a proof of faith, for someone might have said, What use are these genealogies in Babylon?

Here we find the first feature which ought to mark a remnant. In normal times a man was not held accountable to present his genealogy. It was plain to everyone that a priest could not claim a place which did not belong to him. In a time of ruin it is quite different. When foreign elements have broken into the house of God, the faithful must keep close watch to oppose any mixing with the world… The case is the same today: the greatest vigilance is needed, to make sure that the life of God is really joined to the Christian profession. Those whom the assembly of Israel could not acknowledge, even though they might really be part of the people, had no one to blame but themselves if they were not admitted to the service of the temple.

How striking and instructive! A day of weakness demands care not to go beyond our measure. Only power can clear up deadlocks. Some failed to prove their title and lost their standing… But whatever the cause, failing to show the father's house was fatal!

In the land of their exile they had not taken the same care about claims and qualifications. Babylon stands for the corruption that holds God's people in bondage through their sins. So their captivity was a careless time — a time when they suffered under the hand of their God, and still a time of confusion and disorder. It had to be so, since they had no temple, no sacrifices, and no presence of the Lord. But through the mercy of their God there had been a recovery — partial, it is true, but the Spirit of God was clearly at work in it. Now the Lord's house was to be their centre again, so they were right to weigh the claim of everyone who had returned from Babylon.

This problem could only arise because priestly service had stopped for 70 years, and because of all the confusion that came with the Babylonian captivity. In other words, it was a result of the ruin of the people — and, of course, of some carelessness by these priests, if indeed they were priests, in keeping their documents together. There was a further difficulty: they no longer had the Urim and Thummim, as they once did. These would have let them find out the truth.

No doubt the marriage was considered a very good match for the young priest, and it brought wealth, riches and honour with it. Barzillai was a very great man, and so immensely wealthy that he could support the king out of his own money while the king was rejected. It was no light thing to become the son-in-law of such a man. The young priest, against God's order, gave up his own name and took the name of his wife. So in Ezra he stands with the name "Barzillai." His own priestly name is gone — gone, it appears, in his desire to get on in the world, for riches, wealth and honour. No doubt he gained all these, and he probably thought the price he paid was very small. How little he knew that his act would cost his children their blessed, privileged place as priests five hundred years later! But we cannot gain advancement in the things of the world without loss in the things of heaven.

They were not told that they were not priests. The ground taken was that their claim was not proven. It might be proven later, and so "the governor told them that they were not to partake of the most holy food, until there should be a priest to consult Urim and Thummim." When that day came, that priest would again have divine intelligence and discernment through the light and perfection of God, and he might judge them to be true priests. But meanwhile they lost their claim. Grace could restore what was lost under law; only, for that they must wait patiently.

"Until there should be a priest to consult Urim and Thummim" — that is, until the Lord Jesus comes. He will no doubt be the King, and He will also act in the full power of priesthood, the power of Urim and Thummim in the lights and perfections of God. He will then untangle all the confusion and supply all that is lacking.

"Decide the matter by human rules of evidence," is the natural reply. "Settle their status one way or the other, by the best light we have." That is how man brings his own wisdom into the things of God. But Zerubbabel was a man of faith. He would not act without God. No thought of convenience, no wish to strengthen the priesthood, would make him put them in without God's sanction... What a lesson for the day of ruin! How refreshing is the faith that, when God gives no guidance, refuses to act in the wisdom of the flesh or for convenience. It simply stands still and waits on God.

It is important to see that this sort of problem would not have arisen in the early days. Back then, everyone knew who the priests and their families were. This problem could only arise because priestly service had stopped for 70 years, and because of all the confusion that came with the Babylonian captivity. In other words, it was a consequence of the ruin of the people. And, of course, of a certain carelessness in these priests — if indeed they were priests — about keeping their documents together. An added difficulty was that they no longer had the Urim and Thummim, as they used to, which would have let them find out the truth.

In the land of their exile they had not taken the same care about title and qualification. Babylon represents the corruption to which God's people are in bondage through their sins. So the period of their captivity was a time of carelessness. They were suffering under the hand of their God, but it was still a time of confusion and disorder. It had to be, since they were without the temple, without sacrifices, and without the Lord's presence. But now, through the mercy of their God, there had been a recovery... and now that the Lord's house was once more to become their centre, they were right to be careful about the title of everyone who had returned from Babylon.

When the remnant who returned found certain priests who could not show their genealogy, they put them out of the priesthood. This was not because anyone could disprove their claim, but because no one could prove it. No one could decide whether they were really priests. There was no recognised way of getting an answer from God.

The mere claim of descent by the person in question was not enough. In times of ruin, someone who lays claim to a title must prove his right to it. Not that Zerubbabel questioned the claim. That he left to God. "The Lord knows those who are his" (2 Tim. 2:19). But they could only decide on clear evidence.

Long years before, one of their forefathers married a daughter of Barzillai the Gileadite. No doubt it seemed a very good match for the young priest. Against God's order, the young priest gave up his own name and took the name of his wife. So in Ezra he stands with the name "Barzillai". But his own priestly name is lost. It was lost, it seems, in the desire for worldly advancement, riches, wealth and honour. No doubt he gained all these, and he probably thought the price he paid was very small. But how little he thought that his act, five hundred years later, would cost his children their blessed, privileged place as priests!

They were not told that they were not priests. The ground taken was that their claim was not proven. It might be proven at a future time... Meanwhile their claim was forfeited. Grace could restore what was lost under law; only for this they must patiently wait.

It is essential to realise that the church, as far as its practical testimony and state go, is in ruins today... Under the circumstances, the best course of action is to take account of our weakness and not to pretend to have what we do not have. It must have been hard to refuse those priests. But doing so simply showed that they put God first, not human feelings.

A great number of priests "looked for their genealogical register, but they were not found; so they were treated as unclean and removed from the priesthood. And [Zerubbabel] the Tirshatha (a Persian word: the name given in Ezra and Nehemiah to the governor of Jerusalem under the Persian kings) said to them that they were not to eat of the most holy things..."

When the remnant who returned found priests who could not show their genealogy, those priests were put out of the priesthood. No one had disproved their claim; they could not prove it. There was no one to decide whether they truly were priests, and no recognised way of getting an answer from God. So they were told to wait until a priest stood up with Urim and Thummim.

They were not told that they were not priests. The ruling was only that their claim was not proven. It might be proven at a future time... but meanwhile their claim was forfeited. Grace could restore what was lost under law; only for this they must wait patiently.

"Decide the matter by human rules of evidence," is the natural reply; "settle their standing one way or the other, by the best light we have." That is how man brings his own wisdom into the things of God. But Zerubbabel was a man of faith. He would not act without God. No motive of convenience, not even the need to strengthen the priesthood, would make him put them in without God's approval... What a blessed and refreshing faith this is! When God gives no guidance, it refuses the wisdom of the flesh and the pull of convenience; it stands still and waits patiently on God.

These two words mean "Light" and "Perfection." No one knows just what they were or how they worked. After the captivity in Babylon they were lost, as Ezra 2:63 shows. What seems certain is that through the Urim and the Thummim people could ask God and get an answer, so that divine light could be shed on dark points in Israel's history in a perfect way.

"The Tirshatha (or governor) said to them that they were not to eat of the most holy things" — that is, they were not to have the full enjoyment of priestly privilege — "until there stood up a priest with Urim and with Thummim." That is, until the Lord Jesus comes by and by. He will, no doubt, be the King, and He will also act in the full power of priesthood, the power of Urim and Thummim, in the lights and perfections of God. He will then untangle all the confusion and supply all that is lacking.

Israel after the flesh has never had this since, and least of all when they refused the Lord Jesus. It will not always be so. They will look on Him whom they pierced; and then there will be pardon and peace, power and blessing.

In these circumstances, the best course is to face our weakness and not to pretend to have what we do not have (v.63). It must have been hard to refuse those priests, but doing so showed that they put God first, not human feelings.

To a casual observer it must have seemed quite a small matter. About 42,000 Jews were restored to the land of their fathers under the leadership of Zerubbabel (Ezra 2). And remember that in the days of Jehoshaphat Judah could keep a standing army of 1,160,000 men (2 Chron. 17:12-18). Next to that, the returned remnant was poor indeed. It was "a day of small things," as Zech. 4:10 expresses it.

But in grace God remembered the faithful remnant. He moved the heart of Cyrus, the king of Persia, to let the Jewish people return to Jerusalem after the seventy years of captivity. Isaiah had prophesied this 150-200 years before (Isa. 45). Only a small part of Judah and Benjamin made use of this opportunity. The majority had no longing for the God-given land nor for Jerusalem where the temple had stood.

The whole assembly totaled 42,360, plus servants and singers adding 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one... But at least Judah did have "a little strength" (Compare Revelation 3:8).

And God took note carefully of all those who overcame the many counter-arguments and who went up. It is good to see a recovery of priestly activity among the people (v.36), as well as of service by the Levites (v.40). But Levites always seem to be in short supply. Here we find just 74 Levites for about 4,000 priests.

So the number of people registered was 29,166 (Ezra 2:1-35; 36-58). But the whole assembly together consisted of 42,360 persons (v. 64). Among them, 652 (v. 60) of the children of Israel could not prove that they were really part of the people.

These verses tell us how careful the people were not to tolerate anyone among them whose origin was in any way doubtful. They were determined that Israel should be an unmixed Israel... There were 652 who had joined the company from the Babylonian places Tel-melah, Tel-harsa, Cherub, Addan and Immer. They were the children of Delaiah, of Tobiah and Nekoda. These could not show their descent. They were allowed to return with the rest, but their names are not found in Ezra 10:25-43 or in Nehemiah 10:15-28.

There they were, a minority from two tribes out of 12. And yet they are conscious of the whole people. They offer 12 male goats, making the point that the people was made up of 12 tribes, that all 12 tribes had sinned, and that the only way for God to bless and forgive them would be through the sin offering. Ten tribes were completely absent. Many who belonged to Judah and Benjamin had stayed in Babylon. Neither fact stopped them from remembering the whole people before God.

But faith does not follow such considerations, however reasonable and correct they may seem. It does not look at circumstances. It does not judge whether a chosen path is right by the results that appear. It does not count upon the number of people making common cause with it. It does not let history judge God's instructions. It judges history by obedience to God's commandments.

Verse 43 speaks of the servants of the sanctuary. By contrast, verses 64 to 67 tell us of the servants and maid-servants of the people, for God does not forget them either. In one way or another, they fulfil their service. It may be washing the feet of the saints. It may be the humblest service for those who belong to the Lord. It may be no more than a cup of water given to one of these little ones. God keeps it in mind and records it.

Even their animals are counted. How little man knows of God! How good for His people! From His word they may learn how much He cares about them, and about everything that belongs to them. Their estate may be low, but His notice of it is all the more striking. Is this the way of man, Lord Jehovah?

Singing was clearly a very prominent occupation on the journey toward the homeland. Their groaning was over. The captivity was behind them and freedom ahead. How beautiful the chanting of their great psalms must have been as they travelled. But a greater time is still coming. The wandering remnant, so long scattered among the nations, will turn homeward. Through the coming of their King their groaning will end forever, and they will sing the Hallelujah chorus in the kingdom of righteousness and peace.

But look closely at who made up this crowd, and you will see the sure signs of coming decline and decay. What, for example, had these pilgrims to do with singing men and singing women? Their land was desolate. Fire had destroyed their sanctuary, and it lay in ruins. They themselves were only a feeble remnant, just freed from captivity. Surely it was no time for entertainment and song! Sadly, man soon limits every work of the Spirit of God that revives the hearts of His people. He limits it by his own thoughts and desires.

This was only a small percentage of Judah and Benjamin, but the Lord took account of every one... As to the number of horses alone, this was nothing compared to Solomon's 40,000 stalls of horses (1 Kings 4:26). But at least Judah did have "a little strength" (compare Revelation 3:8).

God counts even their animals. How little man knows of God! How good it is for His people, who may learn from His word that He is interested both in them and in everything that belongs to them. Their condition may be low, but His notice of them is all the more impressive. Is this the way of man, Lord Jehovah?

Lastly, so that nothing might be forgotten, God even takes account of the animals (vv. 66, 67) — of everything which is useful to His people and helpful to them. He counts these too with care, and does not overlook a single one. What care this counting shows us! All along the journey that was to bring them to the house of God, God Himself had watched over His people. He had prepared the relief they needed for their weariness. He had made provision beforehand for the needs of the weak, the women and the little children. What a God is ours! Should we look for a better guide, a better guardian? Is not our Father the Creator and Keeper of all things?

The whole assembly totalled 42,360, plus servants and singers adding 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one. Their livestock numbered 736 horses, 245 mules and 6,720 donkeys. As to the number of horses alone, this was nothing compared with Solomon's 40,000 stalls of horses (1 Kings 4:26). But at least Judah did have "a little strength" (compare Revelation 3:8).

He was careful in this way to assert His title and to survey His possessions. He wanted the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and knew their numbers.

The first thing to notice is the very existence of this record. It shows how precious to God was the response His grace had produced in the hearts of His people. That is true however weakly they had entered into His thoughts about His house. For this reason He has preserved this list. It is evidence that He looks with joy on the smallest fruits of His Spirit's work. It shows that He knows and announces the very names of His people. All this encourages everyone to walk in His ways, to be identified with His interests, and to stay faithful in times of corruption and falling away.

Even their animals are counted. How ignorant man is of God! How good for His people! From His word they can learn of His interest in them and in everything that belongs to them. Their situation may be low, but His notice is all the more striking.

Finally, so that nothing might be forgotten, God even takes account of the animals (vv. 66, 67) — of everything that is useful and helpful to His people. These are also carefully counted, without overlooking a single one. What care this numbering shows us! All along the journey to the house of God, God Himself watched over His people. He prepared the relief they needed for their tiredness. He provided in advance for the needs of the weak, the women and the little children. What a God is ours! Should we look for a better guide, a better guardian? Is not our Father the Creator and Keeper of all things?

The whole assembly totalled 42,360, plus servants and singers adding 7,537 to the number. This was only a small percentage of Judah and Benjamin, but the Lord took account of every one. Their livestock numbered 736 horses, 245 mules and 6,720 donkeys. As to the number of horses alone, this was as nothing compared to Solomon's 40,000 stalls of horses (1 Kings 4:26). But at least Judah did have "a little strength" (compare Revelation 3:8).

The chief fathers voluntarily give a sum... This was little indeed, compared to what the chief fathers had formerly offered for the building of Solomon's temple (1 Chron. 29:6-9), but in a time of extreme poverty this gift had great value in the eyes of the Lord of the temple. He, the owner of all the treasures of the universe, valued it according to the zeal that moved them to offer it, just as later He valued the widow's small coin more than the surplus of the rich.

This was the large company that travelled from Babylon to Judah and Jerusalem. Their hearts were set on the holy task God had called them to. But look closer at the parts making up this crowd, and you will find the sure early signs of decline and decay... Man quickly limits every working of the Spirit of God that brings revival in the hearts of His people. He limits it by his own thoughts and desires. Even the first response to His mighty power gathers people who are really under His influence — and others too, who will corrupt the movement and make sure it fails outwardly.

Chapter 2 gives us the number and the names of the company that went up. The Spirit of God attaches such importance to this company that He records their names a second time, in the book of Nehemiah.

Your name may be in the Lamb's Book of Life. Every redeemed sinner's name is there, all grace and mercy for Christ's sake alone. But does your name also have a place in what answers to Ezra 2?

It is beautiful to read in verse 68 that "they came to the house of God." What house, one might ask. The temple had been burnt many years ago and nothing had been rebuilt. But they had come to the right place, and in God's eyes this is where His house has to be and is.

They must have gone at once to the ruins of the former temple, because that was the spot they loved. It is significant that although it was leveled to the ground, it still existed in the mind of God, and also in the thoughts of the people.

It seems God used the ruined state of His sanctuary to touch the hearts of these heads of families. When they came to the LORD's house, they saw its condition. The sight moved them, and they "made freewill offerings" out of what they owned. The Spirit of God is careful to note, putting His approval on the act, that "according to their ability they gave." In this they are examples for all time to those of the Lord's people who have the privilege of serving the Lord.

The principles in these statements apply to every age. The apostle Paul enforces the same when he says, "Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver" (2 Cor. 9:7)... So it matters more than anything to remember this: everything offered to God must come from hearts made willing by His Spirit. It must be spontaneous. It must not come from persuasion or outside pressure, but from the heart. The church of God would be in a very different state today if it had remembered this. What has caused more ruin than the many worldly schemes for raising money?

In verses 68 and 69 we find a second mark of these returned people: zeal for the building of the house of God. This is the devotion that sacrifices its own interests for the work of the Lord. The heads of families give a sum of their own free will... This was very little compared with what the heads of families had once given for building Solomon's temple (1 Chr. 29:6-9). But in a time of extreme poverty this gift had great value in the eyes of the Lord of the temple. He owns all the treasures of the universe, and He valued the gift by the zeal that moved them to offer it. In the same way He later valued the widow's two small coins more than the surplus of the rich.

They were faithful in their giving, not according to the Law, the tenth part, but according to their ability. And in the New Testament the rule for the Church as to giving is stated in 1 Cor. 16:2, "On the first day of every week, each of you is to put something aside and store it up, as he may prosper."

And when they got there, "they offered freely." This is another feature of this revival. There is a genuine interest in the things of God, in His work. And we read that "they gave according to their ability."

Notice the form of the statement: "When they came to the house of the LORD at Jerusalem." It shows that the house still existed before the eye of God, whatever its outward condition, and even though it had been torn to the ground. So although three different temple buildings stood up to the time of the Lord, it was always the same house in the mind of God… God seems to have used the ruin of His sanctuary to touch the hearts of these leading men. When they came to the LORD's house and saw its condition, it moved them, and they "offered freely" of what they owned. The Spirit of God is careful to note it, setting His seal of approval on the act: "they gave according to their ability."

They were faithful in their giving — not according to the Law, the tenth part, but according to their ability. And the New Testament states the rule for the Church about giving in 1 Corinthians 16:2: "On the first day of every week, each of you is to put something aside and store it up, as he may prosper."

In verses 68 and 69 we find a second mark of these returned exiles: zeal for the building of the house of God. It is the devotion that sacrifices its own interests for the work of the Lord. The leading fathers willingly give a sum worth about two and a half million francs. This was little indeed compared with what the leading fathers had once offered for the building of Solomon's temple (1 Chr. 29:6-9). But in a time of extreme poverty this gift had great value in the eyes of the Lord of the temple. He owns all the treasures of the universe, and He valued this gift by the zeal that prompted them to offer it. In the same way He later valued the widow's small coins above the surplus of the rich.

Grace refuses all compulsion, but it values, encourages and directs readiness of mind: without this, what is giving worth? Is the gift acceptable? Or the giver? But if the readiness is there, a person is accepted according to what he has, not according to what he does not have. Sentiment disappears; reality takes its place.

Not all of those who returned to Judah worked at rebuilding the temple. For the most part the priests and Levites, some of the people, the gatekeepers and Nethinim lived in their cities. The temple would have had little significance if there were no residents in any of the cities of Judah. The numbers in the cities would be small compared with their size before the captivity. Yet each city would be a testimony to the restoring grace of God. Today also, each little assembly that God restores is a testimony to His grace and faithfulness. But such testimonies give us no reason for pride. We thank God for His goodness, and our own weakness only humbles us.

The spiritual reader may well ask about this record, especially when it is read in the light of what happened afterwards, as told in Haggai 1. Is it not a symptom of the decay of their first energy? Does it not reveal the tendency to think of themselves and their own houses before the interests of the Lord's house. Solomon spent thirteen years building his own house, and only seven on the temple. Knowing what man is, it is not surprising if the restored remnant began by first minding their own things.

There was no lack of people, as we shall see in Ezra 8. But on their part there was indifference, spiritual laziness, and no doubt love of their own comfort. So only seventy-four people present themselves to escort the priests, the people, and their chiefs! … Those who have received gifts from the Lord for evangelising, teaching, and feeding the flock of Christ are afraid. They will not go forward with the strength He gives them, or exercise their ministry as the Lord has entrusted it to them.

The Nethinim were temple servants. The word means "given" or "devoted," that is, to God. … According to Ezra 8:20 this order originated with King David. Jewish tradition identifies them with the Gibeonites, whom Joshua appointed as helpers to the Levites (Joshua 9:3-27). Whatever their origin, they were devoted servants of God assigned to certain duties in the temple.

These modest functions are very valuable in the eyes of the Lord. See how, from verse 43 to verse 57, God gladly registers all the names of their fathers. In the same way today, the Lord forgets none of it — serving tables, passing the bread and the cup, taking care of the "upper room."

The end of the previous chapter states that all lived in their cities — "and all Israel in their cities." Then came the important seventh month (Tishri), with its holy gathering. … The remnant gathered "as one man to Jerusalem." … This gathering "as one man to Jerusalem" reminds us of that other gathering in Jerusalem centuries later, "when they were all together in one place" (Acts 2:1). … Whenever God's people let the Spirit of God show His power unhindered among them, the result is always to bring them together. The Spirit of God never divides, but unites.

In the book of Numbers we read, "On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work, and it shall be a day for you to blow the trumpets." (Num. 29:1) This feast of trumpets pictured in advance the restoration of Israel in the last days. So the people showed true spiritual perception when they gathered in Jerusalem at this time. That perception, together with their perfect unity, showed that both they and their leaders had been taught by God, and were under the power of His word.

Israel had lost divine blessing through their own fault. The people should have reflected the light of the glory of the Lord, just as the moon reflects the sun, but that light had disappeared. Now the new moon, an image of the restored people, had begun to reappear. The full splendour of this light was not yet visible. But this first quarter moon pointed forward to the future showing of the glory of the people of God. What feast could have suited the moment better?

This gathering "as one man to Jerusalem" reminds us of that other gathering in Jerusalem centuries later "when they were all with one accord in one place" (Acts 2:1)... Whenever God's people let the Spirit of God work His power unhindered among them, He always brings them together. The Spirit of God never divides, but unites.

Only seldom in the history of God's people has such oneness appeared. No general agreement can produce it. It comes only when all alike submit together to the power of the Spirit through the truth.

The remnant gathered "as one man" in the only city in the world that God had chosen. It was the only place where they could take up their long silent, unstrung harps again and worship Israel's God! In Babylon they might pray with the window open toward Jerusalem, and confess their sins. But they could not worship Him there.

The distance of their cities does not stop them from coming to the altar at Jerusalem, and nowhere else, to show this unity.

Here it was the harvest month, the final one of the Lord's feasts, but it was only a little witness... Had the God of Israel not been before their eyes, they would not have gathered in this way. Human prudence would have hurried to put up a wall against their enemies. Faith and reverence led them to build the God of Israel's altar.

It is the same today at the Lord's table. Like the altar of the remnant, it shows the unity of the people of God, expressed in "one loaf" in which all share. It mattered little that the Jews were few in number. It matters little if we are only two or three. The altar set up in the middle of the court expressed the unity of all the people. For them, the question was not whether others would follow their example. They had the will of God, announced by Moses, as the basis for their action. The Word bound them; their gathering was an act of obedience. Is it not the same when the saints gather around the memorial of the cross of Christ, the blessed place where the Lamb of God was offered up: the Lamb that was slain, whom we worship, as such, in glory?

At least they could build the altar of God, which showed that their relationship with God rested on sacrifice. We too can have no relationship with God apart from the sacrifice of Christ at Calvary. That sacrifice is therefore the basis of true worship. Jeshua the high priest, son of Jozadak, and his brothers the priests joined with Zerubbabel the governor, son of Shealtiel, and his brothers, who were lesser rulers in Judah. Together they rebuilt the altar so that they could offer burnt offerings to the Lord. The burnt offering was the most important of all the offerings. It speaks of the glory God receives from the value of the sacrifice of Christ. They also cared that they did this in line with what Moses, the man of God, had written years before.

Joshua and Zerubbabel stood at the head of those left of Judah and Benjamin. When they returned to Jerusalem, their condition was one of deep humiliation. They were weak representatives of the priesthood and of royalty. Yet at the same time they were forerunners, pictures, of the Messiah in His future glory.

It is not that they began with the wall. That stands out all the more because another book, Nehemiah, is devoted to building the wall. They began with God and not with themselves. They began with the great expression of acceptance before God. The altar was the link between God and His people. It was the point of contact between them, the place where they brought their offerings.

Their very first priority was to rebuild the altar (v. 2). Building the altar speaks of the recovery of worship. Think how empty their lives must have been in Babylon. They had no altar, no sacrifices for their God, and no worship. Here again, this is a feature of revival. God wants to restore it today to anyone who has lost the privilege of worship.

Human prudence would have rushed to build a wall against their enemies. Faith and reverence led them to build the God of Israel's altar. They could not do all that Moses and Aaron did, or David and Solomon.

The altar was re-established by faith. On one side it was the grace of God. On the other side it was faithfulness in man, who recognized Him in his difficulties as his safeguard and wall of defence. The people of God are always in their right place when they adore God and recognize Him as their security and strength.

Their first concern was the worship of Jehovah. They returned to God's order and did "as it is written in the Law of Moses." They did not set up something new. They returned to what God had set up before. They set the altar upon its bases — where it had been before.

They had little strength, but they kept His word and did not deny His name. It was all the more striking, because most of Israel stayed far away, scattered among the nations of the east. Godly ones had prayed in their captivity, with windows open toward Jerusalem. But there only did they build an altar, there only offer burnt offerings. Never do we hear of such worship in Babylon, never in Assyria.

Right conduct on a wrong motive must fail. In Ezra 3, we have the Jews working for God, and doing it from the written word. They kept what Moses commanded (v. 2), and they did what David did (v. 10). But they failed. The adversaries of Judah came and stopped the work. The cause of failure was not in the adversaries of Judah. It was in the hearts of the people, which were set on their own things and not on the things of God.

This is very beautiful. In a godly spirit, fear did not lead them to protect themselves by human means. Instead their heart turned to the Lord, and to the altar of acceptance they enjoyed through Him. Their first thought was the Lord; they brought Him in between themselves and their trouble from the enemy.

It is not that they began with the wall. This is all the more remarkable because another book of the Bible is devoted to building the wall — the book of Nehemiah. But they began with God and not with themselves. They began with the great expression of acceptance before God. The altar was the link between God and His people — the point of contact, so to speak, between them — the place where they made their offerings... this is all the more striking because the reason given is that fear was on them, and that fear led them to God and not to themselves or to other men.

If we set up our altar, it will serve for walls.

Despite their fear of the opposition to the true worship of God, they set the altar on its bases. They established their worship on the true basis of the Word of God, not hiding this from the eye of the enemy.

They presented their burnt offerings morning and evening. When it was first given, this was called the "continual burnt offering" (Exodus 29:38-46), and because of it God had been able to dwell among His people. His presence might no longer be among them, and He might no longer dwell between the cherubim over the mercy seat. Still, the power of the burnt offering remained. As long as faith brought this and presented it to God morning and evening, the people stayed under the Lord's protection as before. They were as safe as in the days when Jerusalem in her glory stood behind fortified walls and defences — in fact, far safer.

It was not the sacrifice for sin, but the burnt offering, the true image of worship. The people were to keep offering it, without any interruption, until the temple was finished.

It made no difference that the Jews were few in number. It makes no difference if we are only two or three. Some of the people had returned from captivity. Others were still scattered along the rivers of Babylon, or in unknown cities of Persia and Media. The altar, set up in the middle of the court, expressed the unity of them all. For them the question was not whether others would follow their example. They had the will of God, announced through Moses, as the basis for what they did.

First they obeyed His Word. They set up the altar for worship and for coming to God in the appointed way. Then they trusted Him to keep them among their enemies. The altar and the burnt offerings morning and evening are pictures of Christ, who is both the altar and the burnt offering. Whenever the Spirit of God sends a true recovery and revival, He will put the Lord Jesus Christ and His finished work first.

As we begin to read the third chapter, a fourth feature of true revival is plainly shown: obedience to the Word of God. In verse 2, and again in verse 4, we find the words 'as it is written'. Their first recorded action, when back in their land, was to approach their God in the way He had laid down at the first... yet they recognised that what God may lay down at the start of His dispensations stands unchanged to the finish.

Whatever they had practised in Babylon, whatever their traditional rites and customs had been, they left it all behind in the place of their captivity. Now, delivered and brought back, nothing could satisfy them short of the authority of the written Word.

They began with the burnt offering, which lay at the basis of all God's dealings with them. The seventh month had come, so they observed the feast of tabernacles, which fell at that time. This they did though the foundation of the temple had not been laid. The burnt offerings very rightly came before the 'house'.

Human prudence would have hurried to put up a wall against their enemies. Faith and reverence led them to build the God of Israel's altar. They could not do all that Moses and Aaron did, or David and Solomon... The burnt offering was the constant expression of approach to Him through an unblemished sacrifice, when everything given to the fire rose up acceptably before Him.

So there was no weariness of it: it was no passing act. There was the daily offering. This is a very important thing... It always makes me unhappy to see God's children merely putting in an appearance on the Lord's Day morning — merely keeping up an outward link with the Lord and with His people. I admit there may be circumstances where it cannot be otherwise... but as a general rule, the same faith that makes us value coming together to meet the Lord at His own table ought to make us rejoice to meet the Lord on every occasion, and to grow in the truth by every means.

Israel dwelt in booths during the feast, in remembrance of their having lived in tents when brought out of Egypt... It was at the end of their harvest and vintage, when they enjoyed the fruits of God's goodness. The feast prefigures the millennium, when the people will enter into full blessing.

To human eyes looking at their desolate condition it might have seemed a mockery for these poor returned captives to be keeping a joyful feast. But faith is "the assurance of things hoped for, the conviction of things not seen," and so brings the future into the present. And once the soul stands before God in all the acceptance of Christ, pictured by the burnt offering, it already holds the certainty of every promised blessing, secured in Him.

The feast of tabernacles was above all a time of rejoicing. But the only time we read of it being celebrated in the Old Testament is here in Ezra 3:4, after the remnant had returned from captivity.

Its meaning is His devotedness to death. In the place of sin and for God's glory, He proved His obedience to the very end, even to being made sin for His people. So the altar consumed it all, and it went up as a sweet aroma to the Lord. This offering never stopped. By it God laid a foundation on which Israel could stand, accepted in all its fragrance. It becomes a clear picture of the believer's position, and shows the ground of his acceptance in the Beloved.

There was no weariness of it: it was no passing act. There was the daily offering. This is a very important thing.

Israel had lost divine blessing through their own fault. The people ought to have reflected the light of the glory of the Lord, just as the moon reflects the sun. That light had gone out. But now the new moon, an image of the restored people, had begun to reappear. Its full splendour was not yet visible. Yet this first quarter moon pointed ahead to the coming display of the glory of the people of God.

The striking feature of all their proceedings was that they now ordered everything according to the word of God. Whatever they had practised in Babylon, whatever their old rites and customs had been, they left it all behind in the land of their captivity. Now, delivered and brought back, nothing could satisfy them short of the authority of the written Word.

The record does not note only the new moons and the set feasts. It adds, "and the offerings of everyone who made a freewill offering to the LORD." When God's Spirit is acting in power, He fills the hearts of many of His people to overflowing. The vessel cannot hold the blessing, and it runs over in thanksgiving and praise to God. This is the secret both of devotedness and worship.

When the soul goes out to God in a voluntary act of worship, that worship comes from a larger measure of spiritual energy. It is more than worship that only springs from some special mercy felt at the time. But where the Holy Spirit leads the heart out in some voluntary or deliberate expression of praise, it will be of a more lasting character.

It was welcome to the heart of God to see His people return to Himself. They owned His claims and the only ground of their acceptance. It shows us how much notice He takes of what His own people do, and that He takes pleasure in their approach and worship. Producing these fruits by His grace in their hearts, with the same grace He puts them to their account.

In faith they built and used the altar without delay, and that was good. It was better still to lay the foundation, and not to settle for that beginning — informal, yet acceptable and right.

It is interesting that the returned remnant did not first build houses for themselves. They did not build a big city wall. They did not even rebuild the temple. Their very first priority was to rebuild the altar (v. 2). Building the altar speaks of the recovery of worship. How empty their lives must have been in Babylon, without altar, without sacrifices for their God, and without worship. Again, this is a feature of revival. God wants to restore it today to anyone who has lost the privilege of worship.

They are quick to raise an altar to the God of Israel. They need not build their Temple first. An altar will do for burnt offerings and for the Feast of Tabernacles. They are a revived people, a people who know they are standing on holy ground again. So on that symbolic day, the first day of the seventh month, they raise their altar and begin their worship.

The feast of the new moon began with the blowing of trumpets. It took place on the first day of this seventh month. The day suited the state of the people who had come back from captivity, and the grace God had shown them. Israel had lost God's blessing through their own fault. The people should have reflected the light of the glory of the Lord, just as the moon reflects the sun, but that light had disappeared. Now the new moon, a picture of the restored people, had begun to reappear. The full brightness of this light was not yet visible. But this first quarter moon pointed forward to the coming display of the glory of the people of God.

Thus, you see, there was progress there. No remnant that was ever called out by grace arrived all at once at the truth that God is going to give them. It is a matter of growth as a whole, not only individual growth. But they did not yet come to understand His mind and His word. At the beginning they cannot do what they may understand, and have power for, on a later day.

The sixth verse almost seems to show some decline in spiritual energy at the very start. That has happened in every new movement of the Spirit of God. At least, the statement is very significant: But the foundation of the temple of the LORD was not yet laid.

The record of the start of the burnt offerings on the first day of the seventh month carries clear delight. It pleased the heart of God to see His people come back to Himself, owning His claims and the only ground on which He accepted them. It shows us how closely He watches what His own people do, and that He takes pleasure when they draw near and worship. Producing these fruits by His grace in their hearts, with the same grace He puts them to their account.

As in Ezra 3, the heavenly position of God's people could come back to light only by building the altar — that is, by the practice of worship. Where there is worship, the heavenly position of the Church must be understood. Believers do not have an earthly religion, like the Jewish people. Worship brings them into heaven. That stays true when everything around them is in ruin, and the Church, like the temple at the start of Ezra, is no more than a heap of rubble.

So they did not try new ideas of their own about what might be suitable. They simply went back to God's original Word. They began with the burnt offering, which lay at the basis of all God's dealings with them... This they did though the foundation of the temple had not been laid. The burnt offerings rightly came before the "house". But the house was not forgotten, as verse 7 shows. They started the preparations for it, because it was the main object of their return to the land.

They had made a start. They had an altar, but not yet a temple, and not even the foundation. But their generosity extended to the preparations for the building of the house as well (v.7).

Town and sea-port in the tribe of Dan. It was the port of Jerusalem. Workers cut timber in Lebanon and brought it by sea to Joppa in rafts, for the temple at Jerusalem. 2 Chr. 2:16; Ezra 3:7.

In Ezra 3:7, the meaning is "the sea at Joppa."

...in preparation for building, they gave money to masons and carpenters, as well as food, drink and oil to the people of Sidon and Tyre... This was according to the directive of Cyrus. It was nowhere near the scale of Solomon's building of the temple (1 Kings 5:11-14), but the supplies came from the same source.

Solomon built the first temple in the glory of his reign. He was a picture of the Prince of peace. He used all the resources of his mighty empire, and of the peoples who paid him tribute, to build a house where Jehovah would live among His people... But now a few weak captives were raising the house. They depended on a Gentile king for the very materials they used, and hostile tribes surrounded them.

Here we must also note that the rebuilding of the house of God could not be separated from the testimony given to its ruin and to the ruin of the people of God. Everything the remnant did, they did "according to the grant that they had from Cyrus king of Persia" (v. 7). Their sins had put them under the nations, and they were to stay conscious of their state... A sense of our ruin should mark us today, as it marked the people in the times of Ezra. We cannot and should not deny it or shrug the burden off our shoulders. We must bear the humiliation of this ruin, and at the same time set the house of God back on its only real foundation, Christ.

After the seventy years in which Tyre lay forgotten, we read that "her merchandise and her wages will be holy to the LORD." Isa. 23:17-18. This may refer to Tyre sending cedar trees from Lebanon for the building of the second temple (Ezra 3:7). But we must look to a day still future for the prophecy to be fulfilled.

We do not doubt that their faith was also tested at the beginning, for nine months passed before the work began. ... The order in this chapter is the building of the altar — that is, worship; then obedience to the Word of God; and then whole-hearted, united service for the Lord. This is the order still for God's people.

No remnant ever called out by grace arrived all at once at the truth God is going to give them. It is a matter of growth as a whole, not only individual growth. They did not arrive at the understanding of His mind and of His word. At the beginning they are not able to do what they may understand, and have power for, another day.

Whatever the state of the people at large, Zerubbabel and Jeshua, the governor and the priest, are foremost in the Lord's work. Officially at the head, they keep the spiritual lead of the people. It is a happy thing for God's people in any age when their leaders know the secret of the Lord's mind. Then they can call the people to follow them in His service. It is not always so. Quite often the Spirit of God acts first among His people, and the leaders in name only are then set aside, or forced to follow to keep their place.

They did not think the whole work was finished just because they had reached Jerusalem — just because God recognised them there as Israelites. Something else was at stake: the LORD's glory... this work is for the house of the LORD, the great shared work of gathering round His name.

The governor and the priest know how to bring the people into the holy work alongside them... Finally, the Levites from twenty years old and upward received the task of carrying forward the work of the house of the Lord. This was plainly a return to the order set out in Scripture. It grew out of a God-given understanding of the work they were doing. Keeping God's order in the work of His house matters most of all, because it is really submission to His will as expressed in His word. To human thinking some other method might have seemed better. But the only question for the Lord's servants was, and is: what has He directed?

In the second year of their arrival at the house of the Lord at Jerusalem, in the second month, the Levites (who, as we have seen, represent ministry for us) are established according to the mind of God, to oversee the building of the temple.

There were only seventy-four. In the wilderness they numbered eight thousand five hundred and eighty, and that count included only the men from thirty to fifty years old. When the Lord opened the door out of captivity, very few cared to use it. They had made a home in the land of their exile, and had forgotten Jerusalem. So the faithfulness of these seventy-four was all the more precious to the Lord. With His presence and blessing they were enough for His service as overseers of the workmen in the house of God.

Throughout the history of God's people, one thing has always held true. Whatever is God's will for the moment becomes the special target of the enemy's attack. So the returned remnant found in their day... For two years the enemy had left them in peace; but as soon as they took up their proper work, according to the will of God, the enemy raised opposition (Ezra 4).

It is good to see a recovery of priestly activity among the people, as well as of the service of the Levites. But Levites always seem to be in short supply. Here we find just 74 Levites for about 4,000 priests... Those who are willing to do practical work for the benefit of the people of God are famously few. But praise the Lord there are some!

The more precious to the Lord was the faithfulness of these seventy-four, and with His presence and blessing they were enough for His service as overseers of the workmen in the house of God. Grace had also worked in their hearts, for they stood "together," or, as the margin reads, "as one" in their office. This was true fellowship. It grew out of their communion with the mind of God about His house. His aims were their aims, so they were not held back by divided plans; "as one" they moved the workmen forward.

The leaders were foremost in the work, and associated the people with themselves in the blessed enterprise... They took hold of the work in earnest. The order in this chapter is the building of the altar for worship, then obedience to the Word of God, and then whole-hearted, united service for the Lord. This is still the order for God's people. In that work they did not ignore God's order but carefully kept it, for the Levites come first (Numbers 4; 1 Chron. 23:24).

Many souls at the present time seem to think that the only blessedness and the only thing that is to be called work is the conversion of sinners. Never was a greater mistake.

But still there is another work... there is work done for the house of Jehovah, the great shared work of gathering round the name of Jehovah. That is what we find was so especially dear to Israel, and this is what they set about when they reached Jerusalem — when each one of them was in his proper place. What brought them together for work was the carrying on of that work. What kept them together was their use of this central place of the name of Jehovah, as the place that had a divine claim on their consciences and on their hearts.