Earlier text: One Hundred and Fifty Thousand Dollar FundThe Journey to Jerusalem, under Ezra
By Ellen G. White
The Return of the Exiles— No. 13
The Journey to Jerusalem, under Ezra
The decree of Artaxerxes was made in the seventh year of his reign, B. C. 457. Once more the dispersed of Judah were given opportunity to work out the purpose of God in restoring Zion. In the raising up of Ezra as a leader, God’s providence was manifest. Some discerned this, and gladly took advantage of the privilege of returning under circumstances so favorable. A general place of meeting was designated, and at the appointed time those who were desirous of going to Jerusalem assembled for the long journey. “I gathered them together to the river that runneth to Ahava,” says Ezra, “and there abode we in tents three days.” The number who responded to the call to leave Babylon, was disappointingly small. Ezra had expected that a large number would return. But many of those who had acquired houses and lands, had no desire to sacrifice these possessions. They loved ease and comfort rather than hardship and privation, and were well satisfied to remain. Their example proved a hindrance to many who might otherwise have chosen to cast in their lot with God’s people, and advance by faith. As Ezra looked over the company assembled, he was surprised to find “none of the sons of Levi.” Where were the members of the tribe that had been set apart for the sacred service of the temple? To the call, “Who is on the Lord’s side?” the Levites should have been the first to respond. During the period of the captivity, and afterward, they had been granted many privileges. They had enjoyed fullest liberty to minister to the spiritual needs of their Jewish brethren in Babylon. Synagogues had been built, in which the priests conducted the worship of God, and instructed the people. The observance of the Sabbath, and the performance of sacred rites peculiar to the Jewish faith, had been freely allowed. But with the passing of the years after the close of the captivity, conditions changed, and many new responsibilities rested upon the leaders in Israel. The temple at Jerusalem had been rebuilt and dedicated, and more priests were needed to carry on its services. There was pressing need of men of God to act as teachers of the people. And besides, the Jews remaining in Babylon were in danger of having their religious liberty restricted. Through the prophet Zechariah, as well as by their late experience in the troublous times of Esther and Mordecai, God had plainly warned his people to flee from Babylon. The time had come when it was perilous to dwell longer in the midst of heathen influences. In view of these changed conditions, the priests in Babylon should have been quick to discern in the call, “Who is on the Lord’s side?” a special call to them to return to Jerusalem. The king and his princes had done more than their part in opening the way for every one who feared God to return. They had provided abundant means for carrying forward the work of God; but where were the men? The sons of Levi failed at a time when their presence was greatly needed at Jerusalem, and when the influence of their decision to return would have led many others to follow their example. Their strange indifference is a sad revelation of the attitude of the Israelites in Babylon toward God’s purposes for his people. Once again Ezra addressed the Levites in Babylon with the words, “Who is on the Lord’s side?” To emphasize the importance of quick action, he chose nine “chief men,” and two “men of understanding,” as special messengers to return and persuade their brethren to accompany them to Jerusalem. While the travelers tarried, these trusted messengers hastened back to “Iddo the chief,” and “his brethren the nethinims,” with the plea, “Bring unto us ministers for the house of our God.” This entreaty was heeded: a few halting souls made final decision to return. Ezra acknowledged with gratitude that “by the good hand of our God,” his messengers succeeded in returning to the camp quickly with about forty priests, and two hundred twenty nethinims,—men upon whom he could depend as wise ministers and good teachers and helpers. Those who expected to return with Ezra were now ready to start. Before them was a journey that would occupy several months. The men were taking with them their wives and children, and their substance, besides large treasures for the temple and its service. Ezra was aware that enemies lay in wait by the way to attack, plunder, and destroy him and his company; yet he had asked from the king no armed force for their protection. Before setting out on the journey, he sought the protection of the Most High. “I proclaimed a fast there, at the river of Ahava,” says Ezra, “that we might afflict ourselves before our God, to ask of him a right way for us, and for our little ones, and for all our substance.” Earnest prayer was offered to God for his blessing upon the undertaking. Says Ezra: “I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.” Under ordinary circumstances, it would have been wholly right and proper for Ezra to accept the offer of an armed escort. But in this instance, he had expressed himself to King Artaxerxes so freely regarding his steadfast confidence in the protecting care of the God of Israel, that he was ashamed to ask the king for protection. He believed that in view of all that had been said regarding the true God, the faith of the king in the power of God would be strengthened if the Israelites, on their part, would exercise faith. In this matter, Ezra and his companions discerned an opportunity to magnify the name of God before the heathen; and so they determined to put their trust wholly in him. They knew that if they kept the law of the Lord continually before them, and practised this law, they would be protected by the breastplate of righteousness. They realized that if they wilfully chose to violate even one precept of the decalogue, they would be like a soldier without a breastplate,—unprotected from the assaults of Satan. “So we fasted,” said Ezra, “and besought our God for this: and he was entreated of us.” By prayer and fasting, by self-examination and confession of sin, they sought to come into harmony with God and his holy law. They pleaded with the Lord to purge them from their sins. All harshness and impatience of spirit were put away. Self was crucified; the Lord God was exalted, and he alone. They knew that their strength was to be gained not in wealth, not in the power and influence of idolatrous men, but in the favor of God. Through conformity to his will, they hoped for success. They could not afford to lessen their influence9over men, in behalf of the truth, by allowing unsanctified traits of character to obtain the mastery. Nor could they afford to create in the minds of their heathen friends a single doubt as to the sincerity of the profession of faith made by God’s commandment-keeping people. They well knew that if they succeeded in their important mission, it would be because they had complied with the requirements of God, thus making it possible for his blessing to accompany them. Under these peculiar circumstances, they asked for no guard of soldiers. The heathen must not be given occasion to ascribe to the strength of man the glory that belonged to God alone. But the blessing of God does not take the place of prudence and forethought. As a special precaution in safeguarding the treasure, Ezra ‘separated twelve of the chief of the priests,’—proved men, wise men of opportunity, men of faithfulness and determined fidelity,—‘and weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counselors, and his lords, and all Israel there present, had offered.’ These men were solemnly charged to act as vigilant stewards over the treasure entrusted to their care. ‘Ye are holy unto the Lord,’ Ezra declared; ‘the vessels are holy also; and the silver and the gold are a free-will offering unto the Lord God of your fathers. Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the Lord.’ ‘So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.’ The care exercised by Ezra in providing for the transportation and safe-keeping of the Lord’s treasure, is an object-lesson worthy of thoughtful study. Only those whose trustworthiness had been proved, were chosen; and they were instructed plainly as to their responsibility before God. In the appointment of faithful officers to act as treasurers of the Lord’s goods, Ezra recognized the necessity and value of order and organization in connection with the work of God. During the few days that the Israelites had tarried to seek the Lord for protection and guidance, every provision was completed for the long journey. ‘We departed from the river of Ahava,’ Ezra writes, ‘on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.’ They were on the way about four months, reaching Jerusalem ‘on the first day of the fifth month,’ in the seventh year of Artaxerxes. The multitude that accompanied Ezra—several thousand in all, including women and children—necessitated a slow journey, but all were preserved in safety. The Lord wrought for the returning Jews. Even their enemies were restrained from doing them harm. None were able to intercept them, and their journey was a prosperous one. This experience is a lesson to all those who have set their faces toward the New Jerusalem. The Christian pilgrim is to make his journey one of trust in the keeping power of God. There will always be enemies, emissaries of Satan, on the alert to hurt and destroy every soul who is not on guard, and who has not provided himself with the Christian armor of righteousness and peace. Fellow pilgrim, let strict faithfulness and determined fidelity characterize your every act. Let every step of the journey to the New Jerusalem be taken with eyes fixed on Jesus, the author and finisher of your faith. Those who will keep the way of the Lord, in strict obedience, will have the guardianship of heavenly angels as they travel Zionward. All self-seeking, all dissension and strife, will be put away. Unity and harmony will prevail. May we take these experiences in the history of Israel to heart, consecrate ourselves anew to God, and live to the honor and glory of his name. Living Godly
By C. PELMULDER
WE mourn the death of those whose
lives are ending
Upon the forefront of the battleground,
Boldly the triumphs of the cross extending,
And build a monument beside their mound. Yet ofttimes nobler one has lived in quiet,
As wild flowers bloom where silent waters lave,
Whose life was only known to those near by it—
Now but a slab to mark his lonely grave. Somehow the life of one sincerely living
The Christ life here, ’midst enemies and friends—
The life of kindness, charity, and giving—
Is missed most sadly when, alas, it ends. They’re laid away, their life and labors ended,
And though upon no stately shaft expressed,
Their works with others’ lives have so been blended
That these do follow them, although they rest. Lessons from Past Experiences
By GEO. O. STATES
It was five years after the Testimony referred to in our last article was given when the Lord gave the light on health reform. We were living near Battle Creek, in 1863, when Sister White had that wonderful vision upon the matter of health reform. Brethren Smith and Amadon, the local elders of the church, used to call the attention of the church to what the Lord had shown his servant, and soon we learned that there was a book being published on the matter, called “How to Live,” and that among other things Sister White had been shown that the people expecting to be translated would give up eating pork. It was quite a trial, but as soon as our people learned what the Lord had said on that question, they gladly accepted the light given. Soon the book was out, and there seemed to be a desire on the part of the families among our people to secure a copy. Our ministers and church elders would read from it at our Sabbath services, and when the right time came, the subject was presented to our people in a way that made a stir all through our ranks. In those days, when our church elders read from Sister White’s writings, we all listened with deep interest, firmly believing that we were listening to what the Lord had been pleased to communicate to his people through his chosen servant. I well remember, as Brother White used to speak in the church, bringing out and reading extracts from that wonderful vision, how deeply interested we were. We did not stop to parley over it, and wonder how much of what was written was caused by Brother White’s influence over his wife. I can not recall the circumstances, but I well remember that at one time Brother White took a position which the Lord showed through his servant was wrong. Brother White did not stop to question the matter. He took his position in harmony with the mind of the Spirit of God. It was the same with our other leading ministers; when God reproved them, they did not stop to parley, but said, “I was wrong, and I confess it, and now I am right.” There seemed to be a desire among our people generally to keep in line with all the advance light God was giving the remnant church. Some expressions in my mother’s prayers are still ringing in my ears to this day, such as, “O Lord, as thy servants go out to present this truth, may they present it in its purity.” In our local prayer-meetings in the church the same burden was expressed. There seemed to be a general desire among our people all through our ranks to accept every ray of light that God saw fit to bring to us through his servant. Our people generally believed that what Sister White wrote was what the Lord was opening before her in vision. My heart has ached for years as I have seen coming in among us a lack of giving heed to the Testimonies. It is a sorrowful fact that there are thousands, especially among our younger members, who know very little of what is in the Testimonies. I have wondered whether God might not remove this gift from among us if this slighting of the Testimonies should continue. “God’s people have departed from their simplicity. They have not made God their strength, and are weak and faint, spiritually. I have been shown that unbelief in the Testimonies has been steadily increasing as the people backslide from God. It is all through our ranks, all over the field. But few know what our churches are to experience. I saw that at present we are under divine forbearance; but no one can say how long this will continue. No one knows how great the mercy that has been exercised toward us. But few are heartily devoted to God. There are only a few who, like the stars on a tempestuous night, shine here and there among the clouds. God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of his Spirit, than by the outward training of scientific institutions.” These words were given us years ago. Have we heeded them? “FAITH in God is the master secret. There were a hundred slingers in Israel who could have hit Goliath’s forehead if it had been a wooden target; but there was only one with self-possession enough to face the living giant, and he was a youth who slung with one hand and kept hold of God with the other.” The Bible in the Teacher
By M. E. KERN
The Bible in Education—No. 2
In the development of this idea, the Bible the basis of all education, I wish to say, first of all, and because I believe it of most importance, that if the Bible is to be the basis of education, it must first be the basis of the character of the teacher. I believe that in this educational reform there must, in the first place, be a new spiritual life in the teacher (“Special Testimonies on Education,” page 29), and any changes in the curriculum will fail of bringing the desired result unless there is this change in the hearts and lives of the teachers. I have sometimes thought that there is one great primary rule for teaching; namely, “Know your subject.” So I believe there is one great primary rule for making the Bible the basis of education, and that is that the teacher shall make the Bible the foundation of his own education and character. There are two prime factors in education,—teacher and student. And the character of the teacher is the character of the instruction. He gives himself to his students. Education is not primarily the imparting of knowledge; it is the communication of life and vitalizing energy which comes from contact of mind with mind, and heart with heart. The Word of God must first be incarnate in the heart of the teacher before it can be made the basis of education. If the teacher would have his students appreciate the word of God, and receive it into their hearts, he must have more than mere words about the Bible to present before them; more than some mechanical supplementing of other studies with the Bible. He must have an experimental acquaintance with it, and must himself be growing into a deeper knowledge of this wonderful Book, which, like the book of nature, is a revelation to the mind and heart that receives it, and must itself create the taste for it, and power to appreciate it. What we want, in order to make the Bible the basis, is not a method thrust upon us, but an experience from which will flow the true method. When the teacher makes the Word of God his constant study, is wholly consecrated to God and his work, with the heart all aglow with a divine enthusiasm for the salvation of his students, and has an appreciation of the world's need at this time,—in other words, when he is wedded to God's work,—we need have little fear but that the Bible will be made the basis of his work. (See “Special Testimonies on Education,” page 165.) Having this experience and these desires, we can do much in developing plans to give the Bible a larger place in our educational work. This larger place is not merely to have good Bible courses in the curricula, but to make the Bible the foundation of all. But how? that is the question. How can the Bible be the foundation of all education and culture? the basis for the study of history, language, mathematics, and every science? The Bible a Book of Principles
The Bible is a book of principles, and contains all the foundation principles which it is necessary for men to know. (“Education,” page 123.) It is a book of the highest and truest culture, as well as of religion; or, as it might be expressed, it is the book of the true religion which embraces all true culture. The Bible is adapted to every faculty and want of the human mind, as well as to the heart and conscience, and is suited to every age and class of humanity. It is a book for all time. As has been said, “It is not behind the age, but before it, and before all ages, because anticipating and comprehending the wants of all.” It does not, to be sure, contain the results, but the first principles of all science and philosophy. If it gave all the results, it would be the pinnacle as well as the basis of all knowledge. The Bible contains the oldest literature, and the beginnings of all history. It discloses the origin and final cause and the consummation of all things. And as nature is pre-eminently God's revelation for the physical and intellectual wants of man, as a creature of time, the Bible is a revelation for his spiritual wants of man as a creature of time, the guide-book for time and eternity. The extent and grandeur of its truths, and its charming beauty, make it worthy of its name, “The Book of books.” Now all vital knowledge is comprehended in certain fundamental principles. These principles are comparatively few when we take into account the immense range of knowledge which the mind is able to grasp or comprehend under them. These principles are not like facts of knowledge which may be easily lost or forgotten. When once awakened in the soul, they do not easily pass out of it, but grow stronger and stronger with every increase of knowledge, as the roots of a tree go deeper with every year's growth of the branches. Knowledge is systematized and applied by means of these principles, and the principles shed light upon all departments and subjects of knowledge. It is absolutely necessary that we have some authoritative statement of these basal principles, for without them we would be in intellectual chaos without any assurance of certainty. Without these principles the greatest efforts of reason would end in doubt. For in every attempt to trace a subject back to its foundation or source, we come to a limit beyond which we can not go; as one has said, “a great ocean which bounds the whole continent of knowledge, from which all its streams are derived, and into which they empty and lose themselves,—in whose infinity the mind itself is lost.” That is, there are certain truths at the foundation of all knowledge which must be taken for granted by the mind, which can not be demonstrated or even understood. They must be taken by faith, and known only as they are believed. Such are the truths concerning God, the great first cause, creator and upholder of all; the soul, its freedom and responsibility; right and wrong, and the eternal distinction between them; the origin, nature, and destiny of man. The existence of God, as has been truly said, “is an intuition of reason, and not a deduction of the understanding;” an intuition which is brought to clear light and substantiated by revelation. “Through faith we understand that the worlds were framed by the word of God.” Heb. 11:3. The Bible contains a clear statement of these truths, and faith is the evidence. When the truth is revealed, and received by faith, the reason finds abundant confirmation of it. It has been said that, without this revelation of the mysteries about us, the “foundation-stone of all true knowledge would be wanting, and superstition would take the place of science, and idolatry of true religion.” The freedom and responsibility of man would not be known except from the Bible. The whole doctrine of human rights is derived from what man has learned in the Bible concerning himself; and where the Bible is not, these rights are not regarded. What meaning could attach to these rights if man is not a spiritual being with freedom of choice, if he is merely the descendant from lower forms of life? They Who Influence Us
By ELSIE A. BROWN
SOME one has said—and who has not experienced the truthfulness of the statement?—that “there are some men and some women in whose company we are always at our best.” Who are these men and women who thus influence us? Are they possessed of superior educational attainments, wealth, or influence?—No; for one may have almost boundless resources in any of these directions, or even in all of them, without any special influence upon us for good. Neither do we yield our treasure of good to those who, with condescending patronage, deign to give us notice. In place of good, these probably elicit from us only a feeling of resentment. And those whom we regard with fear because of their seeming distrust of us, have power to bring out only the worst in us; for in an atmosphere of suspicion men shrivel up. Who, then, are the men and women in whose society we are at ease and at our best? “You will find, if you think for a moment, that the people who influence you are the people who believe in you;” and one who ought to know has said that, “as a matter of fact, there is nothing which so draws upon a man’s manliness, anyway, as to show confidence in him. Suspicion never helps him.” “As in water face answereth to11face, so the heart of man to man.” And be sure that he who sets himself to the task of searching out the evil in men will find that which he seeks; for when one makes a search with some certain thing in mind, he sees only that sought for, even though things of an entirely different nature and of much greater worth are passed over in the search. In this instance, at least, it will be passing strange, if, as he beholds the thing in mind, he is not changed by beholding; and he who is searched will, almost in spite of himself, apply to the searcher the old saying, “It takes a rogue to catch a rogue,” and thus distrust breeds distrust. At the bottom of the seventy-first page of the book, “Christ’s Object Lessons,” we find these words: “Often we regard as hopeless subjects the very ones whom Christ is drawing to himself;” and again, on the seventy-second page: “Many will be in heaven who their neighbors supposed would never enter there.” Then, of necessity, many will be there who with safety might have been trusted here; and would it not be better even to run a little risk than thus to pass over Christ in the person of his saints? We are placed here as instruments through which God can work for the uplifting and saving of men; and “if we try to influence or elevate others, we shall soon see that success is in proportion to their belief of our belief in them;” and it has even been said—and who disputes it?—that “to be trusted is to be saved.” Evidences of the Lord’s Leading in the Move to Washington
By E. K. SLADE
The Lord is indeed leading in the planning and prosecuting of the great closing work committed to this generation. This is clearly evident to all who will carefully listen to the voice of God; for he has declared, “The Lord shall guide thee continually.” The Lord does not intend that his people shall grope in darkness; but even in a time when spiritual darkness prevails, the promise to those who love the light is, “The way of the righteous is made plain.” Our wise and all-seeing Leader has said, “I will guide thee with mine eye.” It is not merely that we may escape the pitfalls and snares of the enemy that the Lord so carefully leads his people. His purpose is that they shall be a light to the world, in order that they who choose to bow down to an impostor and usurper may be without excuse. Recent developments must make it evident to all that it was the guiding hand of God which led to the establishment of our offices and institutions at Washington, and that, too, at the proper time. Many seriously and honestly questioned the propriety of such a move at the time it was made, but those who had carefully heeded the voice of the spirit of prophecy and were careful students of the fulfilment of prophecy knew that the Lord had a wise and well-founded purpose in giving instruction that such a move should be made. Just at this time the greatest issue of the age is on,—an issue involving the question of who shall be worshiped or obeyed in matters pertaining to our relation to God only. We are living in the time in which the man of sin is to be fully revealed. Steps are being taken that will result in a full revelation of the man of sin. The Lord calls for obedience and worship that will recognize him as the only rightful ruler, and an observance of the Sabbath that points to him as our Creator and Redeemer. In this great controversy involving the question of who shall be obeyed and worshiped there will be an enforced recognition and observance of an institution which will test every person on the question of obedience to the King of the universe. A jealous but loving God requires our obedience to his law. A cruel rival ruler will seek to compel obedience to a counterfeit law. We have witnessed the untiring efforts that have been made during the past few years to get our legislators at Washington to make laws enforcing the recognition of Sunday as a day of worship. Many legislators have committed themselves to this wicked thing unwittingly, at the earnest request of men who are located at Washington for reasons that must be apparent to all. When such laws are finally adopted, our government will have committed itself to an unrighteous principle completely at variance with the principles upon which it was founded. It is our work to see to it that before this is done, the great and vital principles involved have been brought vividly to the attention of all. It is not difficult to recognize the wisdom of the move leading to the establishment of our conference headquarters and the locating of the Religious Liberty Bureau at Washington just at this time, making it possible to carry on a vigorous campaign for the cause of liberty. These faithful efforts of our brethren have been recognized and felt even by the enemies of liberty. Washington is the one chief point of interest to-day in connection with the developments leading to the formation of the image to the beast. We should recognize and appreciate the evidences of God’s guiding hand in this matter, and we should be led to see in this that he leads his people, and that he also leads the leaders of his people. We are led to ask, Do we fully sense the magnitude of these two great movements which will lead to the full revelation of the true character of the gospel, the “mystery of godliness,” and the full revelation of the man of sin, the mystery of iniquity? In view of the magnitude of this work, do we fully sense the responsibility resting upon us of clearly placing the principles of truth before the people, that they may wisely and intelligently choose whom they shall obey and worship? Is not this the time that God’s people are to go forth and proclaim this Sabbath truth more fully? Shall we not now as never before do all in our power to have our neighbors and friends understand what there is involved in the Sabbath and Sunday questions? Is it merely by chance that our Sabbath-school lessons take up these important themes just at a time when such prominence is given to these principles in the recent developments in Washington? While the eyes of all nations will witness the developments that lead to the making of the image to the beast, it is designed that the attitude of God’s faithful people at Washington and elsewhere toward these developments shall be such as will carry to every nation, kindred, tongue, and people a faithful warning of what these things mean.