The books of Ezra and Nehemiah are historical; they take
up the history of Israel where it was laid down by the scribes
who wrote the books of Chronicles. Ezra, the writer of the
book bearing his name, was a scribe, or educated man, whose
genealogy is traced back through the priesthood to Aaron.
Ezra was not amongst those who went up first to Jerusalem
under the proclamation of Cyrus; indeed he was probably not
born for a considerable time after that notable event. The
record of the first six chapters of Ezra covers a period of 20
years; and then an interval of about 50 years transpired before
the events recorded in the seventh chapter. The history of the
return from captivity and the experiences of the people in
connection with the rebuilding of the Temple Ezra probably
got from the records of the scribes at Jerusalem. R2501:9:1
The events of this lesson are located at the close of the 70
years desolation of the land of Israel and of the captivity of
the people of Israel in Babylon. The cause of this long exile
and this utter desolation of their land is stated to be their
failure to let their land enjoy its Sabbaths. Although the
people were negligent and only partially observed this
requirement God did not permit their indifference to mar his
typical prophecy, but turned even this circumstance to make
the prediction more emphatic. And not only had Israel
neglected the typical Jubilees, but they also had lapsed into
idolatry and had polluted the house of the Lord. It is pleasing
to note that in the land of their captivity Israel (with some
exceptions) were reclaimed from idolatry so thoroughly as
never to return to it again; and then, without the Temple and
its services, they learned to appreciate what was left to them
still--the Word of God and the teaching and counsel of some
of the faithful ones among them. R1483:2
Ezra and Nehemiah and the people regarded themselves
as Israel, including all 12 tribes, proving that the two sticks
(representing the divided people--Ezek. 37:16, 20) had
become reunited in Babylon before their return from the
Babylonian captivity. R2084:4,6; C294; B206
We suggest a careful reading of Jer. 25:12; Jer. 29:10
and 2 Chron. 36:22, 23 to establish the fact that the 70 years
related to the desolation of the city of Jerusalem and of their
land, and not merely to the captivity of the people. Many in
applying this have started the 70 years from the beginning of
the first captivity, and thus are 20 years out of the way.
R4893:1
Psalm 126 seems to picture the returning of the Jewish
exiles from the Babylonish captivity. We are interested in
this narrative sympathetically, but we have greater interest
because spiritual Israel in captivity has been waiting for the
glorious deliverance to be brought about by Immanuel, the
Deliverer greater than Cyrus. R3643:1
The narratives of the building of the Temple as mere narratives of history,
would be of little interest or importance to us were it not for the fact
of its typical character. In the light of the teachings of the
apostles we see that the antitype of that Temple was the one
true Church of the living God (explanation follows). R1484:1
We have a parallel between Ezra's commission in 467 BC
and Wycliffe's acts in 1378 AD. Ezra did for the literal
Temple what Wycliffe did by his doctrinal reforms for the
spiritual Temple. R3575:5*, charts, R3576*, R3578*
This work of opening up the truth and examining and appreciating
its beauty is being accomplished. We thank God for the
privilege of being engaged with others in this blessed work of
bringing the golden vessels of the Lord's house (precious
truths) back from the captivity of (symbolic) Babylon the
Great and replacing them in the Sanctuary. C120
First year of Cyrus -- Not his first year as king of Persia,
but his first year as king of both Persia and Babylon, the year
536 BC. R3642:2
It was the custom to date events according to the period of the
reigning king. R5141:2
Cyrus succeeded Darius the Mede. R2509:3, R4893:2
Corresponding (1845 years later) to 1309 AD, the beginning
of the "Babylonian Captivity" of the Papacy at Avignon,
generally recognized as the foundation of the Reformation.
R3578 2*
Avignon marked the first favorable condition for the
liberation of the truth, long in bondage to Papacy. R3577:2*
Deliverance of fleshly Israel by Cyrus, whose name signifies
"sun" or "brightness," represents the deliverance of spiritual
Israel out of "Babylon the Great" by the bright shining of the
Sun of Righteousness, the great Deliverer. R1483:6
The great Deliverer is the antitypical Cyrus. Soon he will go
forth to victory and establish his Kingdom under the whole
heavens. OV177:1
The 70 years of desolation of the land represent the 70 Jubilee
cycles appointed to them. We are now living in the time of
their fulfillment. R3643:1
Word of the LORD -- The Lord's word, at the mouth of
Jeremiah, told of the return of the Israelites from captivity
after 70 years (Jer. 25:12; Jer 29:10). R4892:6
Stirred up the spirit -- Probably Daniel was the one the
Lord used to call his attention to the Scriptural predictions
marking Cyrus as the divine agent, even referring to him by
name (Isa. 44:26, 28; Isa. 45:1-5). R2509:3, R3642:3
Possibly he reflected that by such a course he would firmly
establish himself in the good will of the Israelites, few of
whom would avail themselves of his generous offer to return.
R2509:5
Possibly by the Lord putting it into his mind that it would be a
great convenience to have Jerusalem as a friendly way-station
between his capital and Egypt. R2509:5
Similarly, spiritual Israel in captivity in Babylon has been
long waiting for the glorious deliverance by Immanuel, the
greater than Cyrus. R3643:2, R1483:6
Made a proclamation -- Not the "commandment" of Dan.
9:25, which was in the 20th year of Artaxerxes to Nehemiah.
B67
It was not an expulsion of the Israelites, but merely the liberty
to return with the king's approval. R2509:5
Not only for the Jews. He did the same for the people of
other nations exiled in Babylon. R4893:2
In antitype, the proclamation of liberty for the Lord's people
to go forth from Babylon has not been generally responded to.
R3643:2
Cyrus -- Plutarch declares that "in wisdom, virtue and
magnanimity he seems to have surpassed all kings." R4893:1
God of heaven -- Might seem to imply that Cyrus was a
believer in and a servant of the true God, but heathen kings at
that time recognized the gods of the various countries which
they governed, for political reasons. R3642:3
Charged me -- Cyrus was named by the prophet Isaiah in
advance, and called "God's Shepherd." (Isa. 44:28) R4893:1
To build him an house -- Though without the Temple,
they had learned to appreciate the word of God; the forms of
worship giving place to the more real heart-worship of the
one true God. R1483:3
At Jerusalem -- A journey nearly 800 miles, taking about
four months. R3648:6
Of all his people -- Of the whole twelve tribes. C294
Does not limit to the members of Judah and Benjamin the
liberty to return. R1341:3
Let him go -- In reverence to God Cyrus gave liberty to the
captives of Israel to return from Babylonian captivity.
R2541:3
Not as masters of the land, but as servants of Cyrus and his
successors. They were not to possess the land as an
independent kingdom until their Messiah should come (Ezek.
21:25-27). R1483:5
A secondary application is to Israel's liberty to return from
their captivity in Christendom to divine favor, and to
Palestine. R4892:2
And build the house -- Cyrus' order was to build the house
of the Lord, the Temple and its court wall. But there was
another decree, granted to Nehemiah in the 20th year of
Artaxerxes, to rebuild the walls of Jerusalem, which at that
time were still unrepaired (Neh. 2:3-8; Neh. 6:15; Neh.
7:1). B67
And whosoever -- All Israelites of all the tribes then
captives. B206; C294
In any place -- World-wide, as was Cyrus' dominion.
R1341:3
Where he sojourneth -- Unprepared for the journey.
R4893:2
Help him -- He encouraged all the people of Babylon to
help. R3642:5
And the Levites -- It was not only the chiefs of Judah and
Benjamin who responded. C294
With all them -- The very choicest of all Israel, out of all
tribes, numbering in all not quite fifty thousand. R2510:1,
R5732:6; C294
Whose spirit God had raised -- Israelites indeed, in
whose hearts burned faith in God and in the great Abrahamic
promise, who, like Simeon, were "waiting for the consolation
of Israel." (Luke 2:25) R3642:6, R1341:3
Similarly, of the Lord's people in Babylon some have heard,
some have stepped out. No one should be urged to come out
of Babylon if he loves the advantages of Babylon or if he
does not come out willingly and joyfully. R3643:4
Strengthened their hands -- With presents; implying that
many of those returning were of the poorer class, to whom
this would be an encouraging indication of divine providence.
R2510:2
As the Apostle explains in respect to the elect Church, not
many of them are great, wise, learned or noble according to
this world (1 Cor. 1:26). R3648:3
King brought forth -- He provided liberally, sending a
troop of 1000 for the protection of the emigrants. R3642:5
The generosity of Cyrus was manifested in his sending back
the precious vessels of the Temple. R2510:2, R3642:5
The vessels -- Typifying the precious truths carried captive
to mystic Babylon. C120, R2510:5, R483:6
Our antitypical Cyrus, our present Lord, has permitted us to
bring back the golden vessels, the golden truths, so long
misapplied and misused in Babylon. R3643:4; C120
Sheshbazzar -- Or Zerubbabel, which means "born in
Babylon." He was of the royal family of David and Solomon,
appointed governor of the colony. R2510:2
From Babylon -- Type of mystic Babylon. R2372:3;
C120
Unto Jerusalem -- Journey of nearly 800 miles. They
must have been traveling about four months. R3648:6
The children -- Only about 50,000; but they had learned
well the lesson which their fathers refused to learn, to shun
idolatry. R3623:6
Came again -- From the day of the return, we have no
record of further idolatry in Jerusalem and Judah. R3623:6,
R4893:4, R1483:3
Jerusalem and Judah -- God represented this union
through (Ezekiel 37:15-28) by two sticks, joined together to
show that the exiles of Israel were to unite with the captives
of Judah. R4893:5
The people of Israel -- From all twelve tribes. R2084:6
The whole congregation -- Since scarcely any of the Jews
living in Babylon at this time had ever seen Palestine, those
returning were a choice 50,000; Israelites indeed. R3642:6
Supposedly about 35,000 from Judah, Benjamin and Levi;
and about 11,000 from the other nine tribes. R3649:3
42,360 -- The great mass, settled in business and family
arrangements, were loath to leave. So, Jews returning today
are primarily poor and from lands of persecution;
comparatively few from America, where they are prospering.
R3642:6, R2509:6
200 singing men -- Going forth to the sound of joyous
music, in harmony with Isa. 48:20,21. R4893:4, R3643:1
No one should be urged to come out of Babylon; if he does
not come out willingly and joyfully let him stay in Babylon.
R3643:4
And singing women -- Israelites left Babylon with great
joy and rejoicing; so we, free from mystic Babylon, rejoice
exceedingly and would not go back. R3643:4
Gave after their ability -- Voluntarily, about $400,000:
one-third by those who remained in Babylon, one-third by the
few wealthy of the returned; and one-third by the mass of the
people. There is a great blessing in voluntary giving.
R2511:2
The mass of the people contributing an average of about $3each. R2511:2
And all Israel -- Remnants of the whole twelve tribes, no
more a divided nation. B206
In their cities -- Occupied only a small district in
Palestine. R3649:3
Children of Israel -- Not just Jews (of the two tribes).
R2124:4
God had sifted the nation; from all the tribes he had the jewel
class, the very best and most loyal of all the seed of Abraham.
Similarly, the Lord now proves his people, selecting his
jewels. R3648:3
Gathered -- Religious sentiment stirred them to prepare
for offering formal worship. R4894:1
Builded the altar -- Now constituting themselves a
church. The chief concern of the leaders was to develop their
religious life. This policy of exclusiveness saved Judaism.
R4893:5*
Believed to have been the same spot upon which Abraham
offered his son Isaac (Gen. 22:3-13); subsequently the
threshing floor of Araunah, where David offered acceptable
sacrifice to the Lord which stayed the plague. (2 Sam. 24:21-25)
R2510:6, R4894:1
Their first work was the building of the altar. R2510:3
The first step of approach to God is a recognition of the great
sacrifice which the altar typically represented. R2510:3
Vain are all the approaches to God which recognize not as
their basis the sin-offering which God himself provided--"the
ransom for all." R2510:3
To offer -- By making a groove or trench in the rock to
conduct the blood of the slain animals by a natural drain into
the valley of Jehoshaphat. R2510:6
Offerings thereon -- The beasts slain there were types of
the great ransom sacrifice; and their blood, which drained into
Jehoshaphat, the valley of graves, symbolizes the blood of the
Lamb of God, providing a fountain of life for the dead world
of mankind. R2510:6
Set the altar -- Upon the "rock of the dome," the top of
Mt. Zion, picturing Jesus, the rock of our salvation. R3649:6
Fear was upon them -- Their journey ended, they found
still greater discouragements: ruins, desolation, disorder, a
wilderness--which tried their faith and zeal. R3648:6
The spiritual Israelites have similar trying experiences, which
will work out to advantage by perseverance in faith, love and
zeal. R3648:6
Feast of tabernacles -- A time of special rejoicing; and
evidences of returning divine favor added to its joys.
R2511:1
A freewill offering -- There is a great blessing in giving,
and those who do not learn to give deprive themselves of a
great spiritual grace. "The Lord loveth a cheerful (willing)
giver." (2 Cor. 9:7) R2511:2
First day . . . seventh month -- They began their public
worship of Jehovah very speedily after their arrival (in July or
August), probably about the beginning of their "new year,"
October. R2510:3
The second year -- After establishing reasonable living
conditions, they promptly turned to the rebuilding of the
Temple, which speaks well of their spiritual condition.
R3649:1
Foundation of the temple -- Antitype is the one true
Church, a spiritual Temple, built up with living stones, of
which Jesus Christ is the chief cornerstone. R1484:1
Jesus Christ became the foundation of this spiritual house
when he gave his life a ransom. R1484:1
The Church is, in one sense, regarded as the Temple of God
now. R1484:4
Foundations of our Temple were laid at Pentecost, also under
unfavorable conditions. R3649:5
The rebuilding of the Temple after captivity in Babylon
prefigured the rebuilding of the Church after captivity in
Babylon the Great, in the great Reformation. R1484:4
The "Babylonian Captivity" in Avignon in 1309 was the
foundation of the Reformation. R3578:5
Priests ... with trumpets -- Making a joyful noise before
the Lord, representing the faith and confidence of the people
in the precious promises associated with the Temple.
R3649:1
Levites ... to praise -- Not a command for the selection of
trained choirs; but, contrariwise, typifying that none can offer
acceptable praise who are not of the priestly tribe, "the
household of faith." R2511:6
They sang together -- Typified the songs and melodies of
our hearts, expressing thankfulness and gratitude to the Lord.
R2511:5
All spiritual Israelites who are in the right attitude of heart
toward the Lord are full of songs of gratitude and praise,
although not always audibly. R3649:2
All who realize the importance of the redemptive work of
Christ rejoice and praise the Lord. R1484:1
Only man, of all earthly creatures, has been given the power
of song; how appropriate that he use this power to praise the
King of kings. R2511:3
The people shouted -- All the tribes, praising God as they
laid the foundation of the Temple. Suggests to us how much
more the spiritual Israelites, who have returned from mystic
Babylon, should shout and sing the praises of our King.
R3649:2
With a great shout -- The enthusiasm of the people for the
worship of the true God is noted. R4894:1
Wept -- So today, among spiritual Israelites who have
returned from Babylon, there are some who weep for the past
when they should be rejoicing for the future. R3649:3
Perhaps in appreciation of the fact that the Temple they were
founding would be much less glorious than Solomon's.
R4894:2
With a loud voice -- Lessons we learn from past
experiences, even from adverse experiences, while they
should be kept in memory, need not be mourned over by
spiritual Israelites. R3649:3, R2511:6
Shouted aloud for joy -- Full of faith and hope, they were
also filled with joy in prospect of still further favors from the
Lord, in harmony with his glorious promises. R3649:2
All who possess the same spiritual vision rejoice in the
greater work the Lord is accomplishing, in the preparation of
"living stones" for the glorious Temple of God. R3649:6
Not discern the noise -- Shouts were discordant. Those
who looked forward in hope shouted for joy and those who
looked backward wept. So among spiritual Israelites, some
weep for the past when they should be rejoicing for the
future. R3649:3
The temple -- Type of the true Temple of God, "Which
temple ye are." (1 Cor. 3:17) R3649:5, R1484:1
Let us -- In our Lord's day, 566 years later, they were
known as the Samaritans. R3649:4
They had been unneighborly up to this time. R3649:4
There are numerous "Samaritans" today in churches of all
denominations, who have neither part nor lot in this great
Temple and its construction, even though some are "good
Samaritans," ready to relieve the sick and indigent. R3649:6
Build with you -- You Israelites, representing the
spirit-begotten ones, the Israelites indeed. R3649:6
One of the great difficulties with Christianity today is that it
has admitted the "people of the land" and recognized them as
Christians. R2512:2
We seek your God -- Various nationalities that had settled
in Palestine had acquired some of the traditions of the land
and its religious customs. R3649:4
Nothing to do with us -- The Jews were not at liberty to
change or amend the divine proposition, and to bring others
into the "elect" nation. R4894:4, R2512:2
Jesus, by his conduct and words, fully substantiated this
thought (Matt. 10:5). R3649:4
Realizing that, if they had a share in the work, they could
with propriety claim a share in the nature of the worship,
opening the door to laxity in religious matters and idolatry.
R2512:1
No outside, unconsecrated stones are wanted in the spiritual
Temple, and there is no place for worldly workers in this
building. R4894:5, R2512:2
As oil and water will not mix, so there cannot be any real
union between the consecrated and the unconsecrated in
respect to their religious views and the divine service.
R3650:1
The Jews still keep aloof from other religions and from
intermarriage, so that God can preserve them separate for a
future work in his plan. R4894:5
People of the land -- Of mixed nationality, colonized by
the Assyrian and Chaldean empires to destroy patriotic
feelings and unite them with the one central government at
Babylon. R2512:1
Weakened the hands -- Many are inclined to upbraid us
now, as they upbraided the natural Israelites for refusing the
fellowship and cooperation of the Samaritans of their day.
R3649:6
Troubled them -- Did all in their power, politically and
otherwise, to hinder the Temple building. R3650:1
The work of reformation has gone steadily forward and, like
that of the typical Temple, in the midst of great opposition,
but the living stones are being prepared. R1484:4, R3650:4
Similarly, spiritual Israel is opposed by those who hate the
light because it condemns their darkness, doctrinal and
otherwise. R2512:4
Unto the second year -- 521 BC, 1845 years (the length of
the Jewish "double") prior to 1324 AD, the time of the
publication of Marsiglio's Defensor Pacis (Defender of the
Peace), the greatest work of its time against Papacy.
R3577:5*
Reign of Darius -- Israel's enemies hired attorneys to
frustrate the Temple-building at the court of Cyrus, all
through the days of his son, Cambyses, until Darius came to
the throne. R4894:2
Darius Hystaspes, king of Persia. R3577:4*
Build the house -- After 70 years of desolation, on the
return of the Israelites from captivity (536 BC), it was rebuilt
the second time. R1297:1
This house of God -- The Temple and its court wall; not
the wall of the city. B67
And the vessels -- Precious truths of God's Word. C120
Temple of Babylon -- Type of Babylon the Great. C120
The king made a decree -- The decree of Cyrus, though
issued 536 BC, did not "go forth" (Dan. 9:25) until the days
of Ezra and Nehemiah, but lay concealed in the treasure
house of the kings of Persia. HG105:5
Let the house -- The Temple and its court wall; not the
wall of the city. B67
Threescore cubits -- Larger dimensions than that of
Solomon, but inferior to it in ornamentation. R1495:3
And silver vessels -- Silver is a general symbol of
truth. T114
Brought unto Babylon -- Symbolic of Babylon the Great.
C120
Be restored -- This restoration is now taking place. C120
Unto the temple -- Type of the cleansed sanctuary class.
C120
Through the prophesying -- Their mission was to
encourage Zerubbabel and all who labored, who were beset
by innumerable oppositions, difficulties, etc. R2521:2
And finished it -- Not only the rebuilding of the Temple,
but also the city wall. R1495:2
And Artaxerxes -- His command went forth long after the
Temple was finished. R1495:3
In the sixth year -- 517 BC, 1845 years (length of the
Jewish "double") prior to 1328 AD, the time of the death of
the reformer, Marsiglio. R3577:5*
Solomon's Temple had been destroyed about 90 years
previous. R1495:3
Rest of the children -- The offering of themselves by the
"living stones" is pleasing and acceptable to God, as much by
those with few talents as by those with many. R1495:5
Kept the dedication -- A very notable event with the
people, not one of whom, probably, had seen Solomon's
Temple. R1495:3
Offered at the dedication -- An elaborate ceremony, but
as nothing compared with that of Solomon's Temple.
Suggests consecration of the living Temple, with "living
stones" offering themselves, acceptable to God through
Christ. R1495:3
Twelve he goats -- What better evidence could we have
that all the twelve tribes were represented. R1495:6
After these things -- Nearly 75 years after the return of the
first company from Babylon. R3659:1, R4911:2
Reign of Artaxerxes -- Xerxes had been murdered by a
palace conspiracy, and his son Artaxerxes was reigning
monarch at the time Ezra undertook the expedition. R3659:1
Ezra -- A scribe of the genealogy of Aaron. His name
means "help" or "helper" (Strong's). He was not among those
who went up first under the proclamation of Cyrus. R2509:2
Ezra, Nehemiah and the people who returned from captivity
regarded themselves as Israel. R2084:6
In the law of Moses -- Judah, probably under Ezra,
prospered more in Babylon than did many Jews in Jerusalem.
R4911:2
Some of the children -- The Lord stirred up the love and
zeal of others in Babylon, chiefly the children of some who
had declined in the first return or were too young to go.
R3658:6
In the seventh year -- 467 BC, 1845 years prior to 1378
AD, the dawn of the Reformation, when the schism occurred
in the Papacy, two popes being on the throne at one time,
each denouncing the other as Antichrist. This was the turning
point with Wycliffe, and from this moment his activities were
devoted to the translation of the Bible and to attacks on the
fundamental error of the Papacy, the doctrine of
transubstantiation. R3578:2*
I make a decree -- Not the "commandment" of Dan. 9:25,
which was in the 20th year of Artaxerxes to Nehemiah. B67
The vessels -- Bringing with him the vessels (symbol of
truths). Ezra did for the literal Temple what Wycliffe, by his
doctrinal reforms, did for the spiritual Temple. R3575:6*
For the house-- The Temple and its court wall. B67
Hundred talents of silver -- The donations of gold and
silver totaled a little more than $2,000,000. R4911:3
Them that went up -- About 1700, probably including the
families of some of them; all volunteers. R3659:2
We see spiritual Israelites coming forward from Babylon
with great zeal for the Lord and his cause. R3659:3
Proclaimed a fast -- Fasting is not the weakening of the
body by absolute abstention from food, but rather a
disciplining of the body by abstaining from delicacies,
relishes, etc. R3659:6
The first condition enjoined on the assembly was a day of
fasting and prayer. R3659:2
Awakening in them the thought that the whole expedition was
based upon faith in the Lord and in his promises. R3659:4
We commend fasting (self-denial) in reasonable and proper
ways. R3659:5
With the consecrated Christian self-denial is not the incident
of a day, but the course of a life. R3659:6
Fasting, prayer and an earnest desire to know and to do God's
will are more efficacious for good than large donations of
money. R4911:5
To seek of him -- The very experience of realizing danger
is a blessing if it will but lead us nearer to the Lord. R3659:5
In vain would any attempt to serve the Lord and yet neglect to
humble himself before him, requesting guidance and blessing.
R4911:3,5
I was ashamed -- Ezra felt that now to ask the king for
protection would have implied at least their doubt of the favor
of God or of his ability to protect them. R3659:4
Spoken unto the king -- Relying on the Lord's promises of
temporal blessings to Israel, he had almost boasted of this to
the king. R3659:4
Hand of our God -- We, as Spiritual Israelites, are not
guaranteed earthly blessings or earthly protection, but we
have a still higher guarantee, that whatever shall befall us, the
Lord will overrule it for good. R3659:5
Fasted and besought our God -- Could be applied in full
measure to the spiritual Israelites for protection and help
along the narrow way. R3659:6
Intreated of us -- The Lord assures us in advance that all
such petitions are granted. R3659:6
Weighed unto them -- Thus our Lord, for our journey to
the heavenly kingdom, gives to everyone of his followers
pounds and talents for which they must ultimately give
account. R3660:1
Estimated at between two and three million dollars.
R3659:3
Silver, and the gold -- The king furnished the money and
gave the necessary authority. R3659:1
And keep them -- An illustration of our need to watch
over and keep the spiritual gifts and treasures committed to
us. R3660:2
Have not separated -- Similarly amongst Protestants,
some, after having come out of Babylon's Roman
Catholicism, become involved in worldly alliances, sects and
parties properly termed Babylonish-Churchianity, contrary to
the divine injunction. R3660:5
From the people -- The spiritual Israelite is directed to be
not unequally yoked together with unbelievers in marriage,
and to have as little as possible to do with the world in
general. R3660:4
Make a covenant -- Ezra magnified the Law, showing the
people that their calamities were the result of a failure to keep
the Law, and the proper course was to go back to the Law and
seek to keep it inviolate. R3660:3
Put away all the wives -- Conformity to the divine Law
would mean the breaking of family ties--the hard penalty for
breaking the Law (for natural Israelites under the Law
covenant only). R4912:1
This spirit has persisted amongst the Jews ever since, keeping
that nation and people comparatively separate and distinct
from all others. R3660:4
The spiritual Israelite is enjoined that if the unbelieving
husband or wife remain, they should, if possible, live together
in unity; but if the unbelieving one depart, let him depart (1Cor. 7:13, 15). R3660:4
Should be forfeited -- Ezra used more aggressive legal
prosecutions while Nehemiah, in contrast, sought to awaken
consciousness to God's Law so that each might act for
himself, heartily unto the Lord. R2531:1
For the great rain -- In contrast with Nehemiah, who
chose pleasant seasons and accustomed occasions for
gathering the people. R2531:1