LITMIR.BIZ

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Zerubbabel, because in v. 16 we read that Sheshbazzar laid the foundation of the temple, while in iii. 8 this work is ascribed to Zerubbabel, with whom the origin of the work is again connected in v. 2.

      The second name is Jeshua.15 The man who bears it was afterwards the high-priest at Jerusalem. It is impossible to say whether he had exercised any sacerdotal functions during the exile; but his prominent place shows that honour was now offered to his priesthood. Still he comes after the royal prince.

      Then follow nine names without any description.16 Nehemiah's list includes another name, which seems to have dropped out of the list in Ezra. These, together with the two already mentioned, make an exact dozen. It cannot be an accident that twelve names stand at the head of the list; they must be meant to represent the twelve tribes – like the twelve apostles in the Gospels, and the twelve gates of the New Jerusalem in the Apocalypse. Thus it is indicated that the return is for all Israel, not exclusively for the Judæan Hebrews. Undoubtedly the bulk of the pilgrims were descendants of captives from the Southern Kingdom.17 The dispersion of the Northern Kingdom had begun two centuries earlier than Nebuchadnezzar's invasion of Judæa; it had been carried on by successive removals of the people in successive wars. Probably most of these early exiles had been driven farther north than those districts which were assigned to the Judæan captives; probably, too; they had been scattered far and wide; lastly, we know that they had been sunken in an idolatrous imitation of the manners and customs of their heathen neighbours, so that there was little to differentiate them from the people among whom they were domiciled. Under all these circumstances, is it remarkable that the ten tribes have disappeared from the observation of the world? They have vanished, but only as the Goths have vanished in Italy, as the Huguenot refugees have vanished in England – by mingling with the resident population. We have not to search for them in Tartary, or South America, or any other remote region of the four continents, because we have no reason to believe that they are now a separate people.

      Still a very small "Remnant" was faithful. This "Remnant" was welcome to find its way back to Palestine with the returning Judæans. As the immediate object of the expedition was to rebuild the temple at the rival capital of Jerusalem, it was not to be expected that patriots of the Northern Kingdom would be very eager to join it. Yet some descendants of the ten tribes made their way back. Even in New Testament times the genealogy of the prophetess Anna was reckoned from the tribe of Asher.18 It is most improbable that the twelve leaders were actually descendants of the twelve tribes. But just as in the case of the apostles, whom we cannot regard as thus descended, they represented all Israel. Their position at the head of the expedition proclaimed that the "middle wall of partition" was broken down. Thus we see that redemption tends to liberalise the redeemed, that those who are restored to God are also brought back to the love of their brethren.

      The list that follows the twelve is divisible into two sections. First, we have a number of families; then there is a change in the tabulation, and the rest of the people are arranged according to their cities. The most simple explanation of this double method is that the families constitute the Jerusalem citizens.

      The towns named in the second division are all situated in the neighbourhood of Jerusalem. The only part of Palestine as yet restored to the Jews was Jerusalem, with the towns in its vicinity. The southern half of Judæa remained in the hands of the Edomites, who begrudged to the Jews even the resumption of the northern portion – and very naturally, seeing that the Edomites had held it for half a century, a time which gives some assurance of permanent possession. This must be borne in mind when we come across the troubles between the returned exiles and their neighbours in Palestine. We can never understand a quarrel until we have heard both sides. There is no Edomite history of the wars of Israel. No doubt such a history would put another face on the events – just as a Chinese history of the English wars in the East would do, to the shame of the Christian nation.

      After the leaders and the people generally come the successive orders of the temple ministry. We begin with the priests, and among these a front rank is given to the house of Jeshua. The high-priest himself had been named earlier, next to Zerubbabel, among the leaders of the nation, so distinct was his position from that of the ordinary priesthood. Next to the priests we have the Levites, who are now sharply separated from the first order of the ministry. The very small number of Levites in comparison with the large number of priests is startling – over four thousand priests and only seventy-four Levites! The explanation of this anomaly may be found in what had been occurring in Chaldæa. Ezekiel declared that the Levites were to be degraded because of their sinful conduct.19 We see from the arrangement in Ezra that the prophet's message was obeyed. The Levites were now separated from the priests, and set down to a lower function. This could not have been acceptable to them. Therefore it is not at all surprising that the majority of them held aloof from the expedition for rebuilding the temple in sullen resentment, or at best in cool indifference, refusing to take part in a work the issue of which would exhibit their humiliation to menial service. But the seventy-four had grace to accept their lowly lot.

      The Levites are not set in the lowest place. They are distinguished from several succeeding orders. The singers, the children of Asaph, were really Levites; but they form a separate and important class, for the temple service was to be choral – rich and gladsome. The door-keepers are a distinct order, lowly but honourable, for they are devoted to the service of God, for whom all work is glorious.

      "They also serve who only stand and wait."

      Next come the Nethinims, or temple-helots. These seem to have been aborigines of Canaan who had been pressed into the service of the old Jerusalem temple, like the Gibeonites, the hewers of wood and drawers of water. After the Nethinims come "the children of Solomon's servants," another order of slaves, apparently the descendants of the war captives whom Solomon had assigned to the work of building the temple. It shows what thorough organisation was preserved among the captives that these bondsmen were retained in their original position and brought back to Jerusalem. To us this is not altogether admirable. We may be grieved to see slavery thus enlisted in the worship of God. But we must recollect that even with the Christian gospel in her hand, for centuries, the Church had her slaves, the monasteries their serfs. No idea is of slower growth than the idea of the brotherhood of man.

      So far all was in order; but there were exceptional cases. Some of the people could not prove their Israelite descent, and accordingly they were set aside from their brethren. Some of the priests even could not trace their genealogy. Their condition was regarded as more serious, for the right of office was purely hereditary. The dilemma brought to light a sad sense of loss. If only there were a priest with the Urim and Thummim, this antique augury of flashing gems might settle the difficulty! But such a man was not to be found. The Urim and Thummim, together with the Ark and the Shekinah, are named by the rabbis among the precious things that were never recovered. The Jews looked back with regret to the wonderful time when the privilege of consulting an oracle had been within the reach of their ancestors. Thus they shared the universal instinct of mankind that turns fondly to the past for memories of a golden age, the glories of which have faded and left us only the dingy scenes of every-day life. In this instinct we may detect a transference to the race of the vaguely perceived personal loss of each man as he reflects on those far-off, dream-like child-days, when even he was a "mighty prophet," a "seer blest," one who had come into the world "trailing clouds of glory." Alas! he perceives that the mystic splendours have faded into the light of common day, if they have not even given place to the gloom of doubt, or the black night of sin. Then, taking himself as a microcosm, he ascribes a similar fate to the race.

      Nothing is more inspiriting in the gospel of our Lord Jesus Christ than its complete reversal of this dismal process of reflection, and its promise of the Golden Age in the future. The most exalted Hebrew prophecy anticipated something of the kind; here and there it lit up its sombre pages with the hope of a brilliant future. The attitude of the Jews in the present instance, when they simply set a question on one side, waiting till a priest with Urim and Thummim should appear, suggests too faint a belief in the future to be prophetic. But like Socrates' hint at the possibility of one arising who should solve

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