EZRA 2
We have seen that Jerusalem and the house of God represent what is universal, and cannot possibly be connected with what is sectional or sectarian, or what may be attached to some particular nation. All saints are called to blessing in Christ, and as having received one Spirit they are one body. They are all partakers of the heavenly calling and are blessed with every spiritual blessing in the heavenly places in Christ. The whole circle of what is spiritual is marked by unity. I think every true believer would admit this.
But in chapter 2 different localities are brought distinctly into view: “every one to his city” (verse 1); “all Israel in their cities” (verse 70). We know that some of the names mentioned in verses 3 to 35 are names of cities, and it is probable that they all are, or, if individuals, that they are viewed as characterising certain localities. So that this chapter, viewing the people in their cities, suggests the thought of the saints as found in local assemblies. As we come in our souls to the great spiritual realities which are universal, we come under obligation to work them out in some practical way in the localities where God has placed us. We realise that we must walk with our brethren locally in the recognition of the great matters which [p. 205] have become known to us as the truth of God, and which, by His grace, we esteem more highly than anything else. Our hearts have been stirred up by God to value what is of Himself. We should all be exercised that this shall be a reality to us — that we have not simply drifted into certain associations because our parents were there, or a few other people that we like, or even because we got some blessing there. We might have got some blessing at a church or a chapel, but that would not make it Jerusalem or the house of God. We have to learn what is of God from the Scriptures, and as divinely taught, and then be set to work it out with others who value it as we do in the locality where we live.
It should be a definite thing with us that we have something before us that is universal in character. We shall then not be occupied unduly with persons, though we shall greatly value those who help us in the apprehension of the great thoughts of God. But we shall not be turned aside from pursuing those thoughts even if we see others failing to do so. If I feel disappointed with some of those who are available to walk with, I should consider that it is very possible that they might have reason sometimes to be disappointed with me! But however this may be, let us not get away from the great thoughts of God — the great realities of God. If we have Jerusalem and the house before us we shall find that there are others who think of these things, and who love them, and desire to follow them up as much as we do. These great things are not known in Babylon; they could not be known there. God has been pleased to put them amongst a poor and afflicted people, of no account in the world, because He wishes to attract hearts purely to what is of Himself, and not to what has importance in the eyes of men. Is it not an immense favour to be permitted to walk with a few feeble saints whose only attraction or importance is that they value the precious things of God, and seek to be in practical accord with what He has taught them? Saints can walk together on that principle, in separation from all that is unrighteous, and all that which is inconsistent with the truth of God is unrighteous. There can be no liberty to carry on the service of God in these last days save as we withdraw from what is not right, and pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. But this has to be worked out in each locality where we are found by the ordering of God. We are all children of some place, even as we read [p. 206] of some in this chapter that they were “children of Bethlehem”, “children of Jericho”, and of others that they were “men of Netophah”, “men of Anathoth”, “men of Bethel and Ai”, and so on. We are all set in localities where we have to maintain with our fellow saints what is in accord with the mind of God. What Paul writes in 1 Corinthians is expressly said to be “the Lord’s commandment”, and it is addressed to “all that in every place call on the name of our Lord Jesus Christ”. It is the mind of God that the great truth of that epistle should be worked out practically in every locality where saints are found.
The different classes referred to in Ezra 2 — priests, levites, singers, doorkeepers, Nethinim — represent different kinds of service which are essential if the house of God is to be set up according to the divine order. It is for each one to be exercised to know what he or she is called to be or to do. Some services require greater spirituality than others, or a greater degree of spiritual power, and while we ought all to desire to serve in the best possible way, we should be careful not to attempt to take up a service for which we are not spiritually qualified. To be one of the Nethinim was to be in a subordinate position, but it would be better to serve acceptably in that position, as called of God to do so, than to attempt to fill a higher position without being qualified to do so. The apostle would have this in mind when he says, “Are all apostles? are all prophets? are all teachers? are all in possession of miraculous powers? have all gifts of healings? do all speak with tongues? do all interpret?” 1 Corinthians 12: 29, 30. That is to say, You must not think that you can be what you like; you must accept the divine grading in service, even while desiring earnestly the greater gifts. The gifts referred to in 1 Corinthians 12: 28 - 30 are not conferred with the object of making the persons prominent who have them, though in a certain sense they do this. They are set by God in the assembly on His own account, that He may be made prominent in the assembly. They are really representative of God, and stand connected with His dwelling here in His assembly which is His house.
It is very helpful to go carefully through the first epistle to the Corinthians, and observe how the thought of what is universal runs through it. For example, “the fellowship of his Son Jesus Christ our Lord” (chapter 1: 9) is clearly a universal fellowship. No one could think of it being merely local. The calling of God, the foundation, Jesus Christ, laid [p. 207] by Paul, the temple of God, the communion of the blood of the Christ and of His body, the baptism by one Spirit into one body, the assembly as that in which God has set the gifts mentioned in chapter 12: 28, are all universal thoughts. They are connected in that sense with Jerusalem, but they are all brought to bear upon the local assembly in Corinth, and in every place where there might be an assembly of saints, so that in our various “cities” we are continually governed by the thought of what is universal as set forth in Jerusalem. The thought of independent local assemblies is entirely foreign to Scripture, and has been much used by Satan to neutralise the Spirit’s ministry of the truth of the assembly as the body of Christ and the house of God. All Israel dwelt “in their cities”, but their thoughts all centred in Jerusalem and in the house of Jehovah. If our local position is not governed by truth and principles which are universal, we are sure to become independent, and to lose sight of what is vital to the present testimony of God. Let us all see to it that we begin by considering first for God and for His house, and that His worship may really go on in spirit and truth.
It is well to be reminded that all assembly administration is local. Discipline upon evil, fellowship meetings, and arrangements in regard of ministry are all matters of local assembly administration. There is great scope for the activity of love in these and other matters as taken up on the principle of local responsibility.
There were certain amongst those who returned who “could not shew their fathers’ house, nor their seed, whether they were of Israel”. And some of the priests “sought their genealogical register, but they were not found; therefore were they, as polluted, removed from the priesthood. And the Tirshatha said to them that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim”. There had been culpable carelessness about the fundamental principle on which the people held their inheritance from God, or on which priestly services could be rightly rendered to God. Seventy years in Babylon — to say nothing of the sad state which had preceded the captivity — had weakened the thought of the inheritance and the thought of priestly privilege in their hearts. They had not thought it worth while to keep up their genealogical registers, on which all depended, whether for an Israelite or a priest. They had really become [p. 208] profane in their thoughts, like Esau; they did not attach value to the greatest privileges that man favoured of God in that day could enjoy. It is sad to think that this may have its counterpart today. If we do not value the inheritance or the priesthood sufficiently to keep up the condition in which alone they can be enjoyed, we lose title to them in a practical sense. Not that God’s thoughts change or fail, but if we cease to value them we lose title to them in our own consciousness. It is not said that these people were not of Israel, but that they could not show whether they were of Israel. In God’s mind the genealogy of each of them was perfectly known, but they could not show it. This was the sad result of a prolonged course of indifference to the most precious divine giving that was known in that day. The “prize of the calling on high of God in Christ Jesus” is not to be won by careless or spiritually lazy persons. The inheritance will not be enjoyed by those who do not appreciate it. One serious result of being in Babylon is that persons lose interest in the portion of the saints in light; they mind earthly things; and when things come to be examined in the light of Jerusalem they have no divinely attested pedigree. A large number of those who profess to be christians can only be regarded as doubtful cases. We prove our genealogy today by departing from iniquity, and following righteousness, faith, love, peace with those that call upon the Lord out of a pure heart.
It was true also of certain of the children of the priests that they could not find their genealogical register. “Therefore were they, as polluted, removed from the priesthood”. How many of God’s priests today have been so careless about their priesthood and service that, in a practical sense, they have forfeited their title! How many have, in a practical sense removed themselves from the priesthood: many are in associations which render them incapable of serving in a priestly way. But they are all wanted for the service of the house of God, and there is a beautiful suggestion in this scripture that even such persons may have their priestly title restored. If a priest stands up with Urim and with Thummim everything will be divinely discerned, and every true priest will be set at liberty to “eat of the most holy things”. Is it not our joy to know that such a Priest has stood up? In a coming day God’s earthly people will be utterly unable to establish any title to blessing on their side. They will have no genealogies, or if they had,
[p. 209] they would be worthless to secure them the fulfilment of the promises. They will have to bless themselves in Christ; Psalm 72: 17. They will only have hope or title because their rejected Messiah has died for them, and lives again to be the security of all those blessings which they have forfeited by their unbelief. Priesthood will be seen to attach to Christ, and only those will be priests whom He discerns to be kindred with Him. The priests of that coming day will be clothed with righteousness and salvation, and Christ will own them as His. It is not otherwise today; none are priests but those whom Christ owns to be such. The lights and perfections of God in the breastplate of Christ make sure the title of every true priest. If He does not account me a priest, no human ordination can make me one. But if He has made me a priest to His God and Father (Revelation 1: 6) the Urim and the Thummim can only confirm what He has done. No one is entitled to “eat of the most holy things” who has not had to do personally with Christ and been accredited by Him. This raises a very necessary exercise amongst those who have returned from captivity. Those not accredited by Christ can only be regarded as “polluted”. If He is our only title to blessing, if He is our righteousness and salvation, if we are morally separate from the world and the flesh, if we are marked by spiritual features, the Urim and the Thummim will confirm our priestly title. But who would care, or dare, to exercise the privileges of a priest without being sure that Christ had approved him as such? If I am not sure whether I am a priest or not, I must go to the Priest with Urim and Thummim. He will delight to assure me so that no uncertainty may remain in my heart. The all-important question is, How does Christ regard me? If He has made me a priest, and owns me as a priest, I must henceforth with holy care hold myself as a priest, and feed as a priest, and serve as a priest. The lesson of this passage is that among those who return from captivity there may be doubtful cases which can only be cleared up by having personally to do with Christ. If I am uncertain I cannot do anything with liberty. But all uncertainty can be ended by going to Christ. For if I am “polluted” He can show me what the pollution is, and He can cleanse me from it, or enable me to cleanse myself. He can give me priestly fitness for holy service, and make me conscious that He has given it to me, so that I may take up the service of God in purity and liberty. None of us can be assured [p. 210] of priestly fitness save by having to do with Christ. And who that loves Him would wish to be anything, or to do anything, that was not confirmed by Him? It is surely our way of holiness and joy to have to do with the Priest with Urim and with Thummim.
Then our genealogy is shown amongst the brethren by our walk and ways and spirit and by serving in love. Demetrius was one who had established his genealogy, for he had “witness borne to him by all, and by the truth itself; and we also”, says John, “bear witness, and thou knowest that our witness is true”. Diotrephes could not have shown any divine genealogy. The brethren are all the time taking account of what they see in us. If they see spiritual features in us they know our genealogy. There are some who remain doubtful for a long time; some break bread for years without giving much evidence that they have the Spirit. We should be more concerned to show our genealogy in a practical way. We judge young people more by what we see in them than by what they say. If they find pleasure in being with the saints, and are interested in what they hear in the meetings, and like to read what is spiritually helpful, and are not ashamed to confess Christ, they are showing their genealogy. Reading is a great test both for young and old; what we find pleasure in reading shows what our minds are after.
“And some of the chief fathers, when they came to the house of Jehovah which is at Jerusalem, offered freely for the house of God to set it up in its place. They gave after their ability to the treasure of the work sixty-one thousand darics of gold, and five thousand pounds of silver, and one hundred priests’ coats”. We must not think that the house of God can be built without some sacrifice on our part. What are we prepared to give that God may have a dwelling and be expressed here? I do not refer to gifts of money, though that may have place in it. What am I able to bring in moral contribution to the house? If I can bring evidence that God, as known in grace and love, has a great place in my heart, and my desire is that He shall be expressed here, and worshipped here, I am known in heaven as a contributor to the house of God. This means that what is of the flesh has been brought down: the pride and vanity that made self so important have been reduced; God, known as revealed in Christ, has become my joy and boast. I am now to walk worthy of God so that He may be expressed here, and not the wretched features of the flesh.
The chief fathers provided “one hundred priests’ coats”. Their exercise was that there should be suitability in the priests for the holy service of God. The priests’ coats are often lacking. Without the “beauty of holiness” God’s priests are not suitably attired, and they discredit any service which they may profess to render. Paul is concerned about the priests’ coats when he says, “Having therefore these promises, beloved, let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in God’s fear”, 2 Corinthians 7: 1. It is most important that those who have returned from Babylon today should not be content with an outward position of separation, but that they should be marked by a holiness which is suitable for the service of the house of God.