No wonder then that the joy of Jerusalem was heard afar off that day, as they thought of the good days that were coming. The word of the living G.o.d had come true, the street was built, the wall was built, now they had only to wait for the fulfilment of the rest of the prophecy, for the coming of their own Messiah and King.

We should all like to have stood in Jerusalem on that joyous dedication day, and watched the glorious procession entering the temple on Mount Zion. But we shall see one day a far grander procession than that.

The leader of that procession will ride on a white horse. His eyes will be as a flame of fire, on His head will be many crowns, His name will be King of kings and Lord of lords. He will be followed in the procession by the armies of heaven, on white horses, clothed in fine linen, clean and white (Rev. xix.)

Coming down to earth, His feet shall stand in that day on the Mount of Olives, which is before Jerusalem on the east, and then pa.s.sing through the Golden Gate, the King and His followers will enter Jerusalem.

Then again Jerusalem will become the Holy City, for from that day the name of the city shall be 'The Lord is there,' Ezek. xlviii. 35.

So soon as the Lord, who deserted Jerusalem, returns to her, she must become once more the Holy City. Even upon the bells of the horses and the vessels of the temple shall then be inscribed, Holiness to the Lord; all dedicated to Him and to His service.

Then indeed shall the glad cry go up:

'Awake, awake; put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncirc.u.mcised and the unclean.'

Then again, in that glad day, the joy of Jerusalem shall be heard afar off, for G.o.d Himself will call upon all to rejoice with her.

'Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her,' Isa. lxvi. 10.

And the King Himself will lead the rejoicing:

'And I will rejoice in Jerusalem, and joy in My people: and the voice of weeping shall no more be heard in her, nor the voice of crying,' Isa.

lxv. 19.

Shall we indeed take part in that grand procession? Shall we stand with the King of Glory on Olivet? Shall we pa.s.s within the gate into the city? It all depends upon whether we are sprinkled, made pure, washed white in the blood of the Lamb. Only those who were purified could take part in Nehemiah's procession; only sprinkled ones, cleansed by Christ, will be allowed to join in the song of rejoicing, when the Lord comes to reign in Jerusalem gloriously.

If we are indeed His redeemed ones, let us keep the blessed hope of that day ever before us. Let it cheer us as we are tossed to and fro on the waves of this troublesome world.

'Courage! oh, have courage, For soon His feet shall stand Upon the Mount of Olives, In the glorious Promised Land; For the Prince of Peace is coming, With pomp and royal state, To pa.s.s, with all His followers, Within the Golden Gate.

Courage! oh, have courage!

For the time it is not long, E'en now across the mountains Comes a distant sound of song; The dreary night is closing, 'Tis near the break of day, And thy King, the King of Glory, Will soon be on His way.'

CHAPTER XIII.

Having no Root.

The sky is brilliant and cloudless, the snow-clad mountains stand out clear in the distance, the air is laden with the scent of orange and lemon groves, and the sweet fragrance of thousands of lilies. Nehemiah the Tirshatha is once more in Shushan; his feet are treading again, as in days gone by, the streets of the capital of Persia.

It is thirteen years since he left the City of Lilies with his brother Hanani, in order that he might go to Jerusalem, and do his utmost to improve the ruined and desolate city. He has returned with his work accomplished. The walls are built, the gates are set up, the bare s.p.a.ces in the city have been built over, the whole place has been strongly fortified, the people have been brought back to their allegiance to G.o.d, and, as the topstone of his work, he has seen, just before his departure for Persia, the city and all it contained dedicated to the service of the Great King.

Very glad, very thankful is Nehemiah, as he enters once more the glorious palace on the top of the hill, and stands before his master Artaxerxes, the long-handed, to give in his report of all he has done since the king gave him leave to return to his native land.

Nehemiah finds himself once more surrounded by luxury and refinement and beauty. What is Jerusalem compared with Shushan? Surely, now his work is accomplished, he will settle down to a life of ease in Persia, where he may dwell free from fear or anxiety or care, eating the dainties from the king's table, and partaking of all the pleasures of an Eastern court. After the rough life he has led during the last thirteen years, after the perils he has undergone, and the difficulties he has surmounted, he may surely retire, now that his work has been so happily accomplished, and spend the remainder of his life in peace and comfort.

But no; Nehemiah's heart was in Jerusalem, he preferred Jerusalem above his chief joy. All the time he had been absent he had been hungering for news, and receiving none; there were no posts across the vast deserts, nor did he live in these luxurious days when the heartache of anxiety may be relieved and set at rest by a telegram. What had been going on in his absence? Were the Samaritans quiet, or had Sanballat and Tobiah taken the opportunity afforded by his absence, and invaded Jerusalem?

And the people; how were they? Were they keeping the solemn covenant which had been sealed in his presence? Were they continuing to serve and obey the Heavenly King? All this, and much more, Nehemiah longed to hear.

He is therefore only too thankful when, after spending a year in Persia, Artaxerxes gives him leave to return as governor of Jerusalem.

'In the two and thirtieth year of Artaxerxes, King of Babylon, came I unto the king, and after certain days obtained I leave of the king.

'After certain days.' This is a common expression in the Bible for a year. The same Hebrew word is translated a whole year in many other pa.s.sages, _e.g._ Lev. xxv. 29, Num. ix. 22. Thus we may safely conclude that a year was the length of time that Nehemiah was absent from Jerusalem.

As soon as he had received the king's permission, Nehemiah left the lovely City of Lilies behind, and set out once more across the desert for Jerusalem. Probably no one there knew when he was coming, or whether he was coming at all. When Nehemiah left the city he possibly had no idea that he would be allowed to return, but expected that his royal master would again require his services as Rab-shakeh in the palace of Shushan; nor was it likely that any news had reached the city of the permission given him to return. Suddenly, one day, a small cavalcade of camels, mules, and donkeys arrived at the northern gate, and the news spread through the city that Nehemiah the governor had returned. Was this intelligence received with unmixed joy and thankfulness, or were there some in the city to whom it came as anything but pleasant tidings?

No sooner has the governor arrived than he begins to look round the city, to see and to inquire how all has been going on in his absence. He goes up to the temple, and no sooner has he entered the gate leading into the outer court, than he notices that the whole appearance of the place is changed. The temple enclosure looks empty and deserted; a few priests in their white robes are moving about, but where is the company of Levites who used to wait upon them, and help them in their work?

Nehemiah had left no less than 284 Levites in the temple, now he cannot see one of them. And, not only does he miss those Levites, whose duty it was to attend upon the priests, but he misses also the temple singers; the sons of Asaph and their companions are nowhere to be seen. The temple choir has entirely disappeared, and the services have accordingly languished. As Nehemiah looks round the whole place appears to him quiet, empty, and dismal. Nothing seems to be going on, all is apparently at a standstill.

Nehemiah feels sure that something is wrong, and the further he goes into the temple area the more convinced he is that he is not mistaken.

Pa.s.sing through the Beautiful Gate, he crosses the Court of the Women, and ascends the steps into the Court of Israel, where stands the temple itself.

Into the temple Nehemiah cannot pa.s.s, for none but the priests may enter the Holy Place and Holy of Holies. But round the temple building there had been erected an out-building or lean-to which surrounded the temple on three sides, and which was made up of three stories, each containing a number of rooms, some smaller, some larger. Just such an out-building as this had been made by Solomon in the first temple (1 Kings vi. 5-10), and the builders of the new temple had copied the idea, and had put up a similar lean-to against the outer walls.

In these rooms or chambers were kept all the stores belonging to the temple. The corn, and wine, and oil belonging to the priests and Levites; the first-fruits and free-will offerings brought by the people for the temple service; and the meat-offerings, which were cakes made of fine flour, salt, and oil. One of these cakes was offered twice a day, at the morning and evening sacrifice, besides on many other occasions, and with several other sacrifices; so that it was necessary to have a number of them always ready for use. In these chambers was also stored the frankincense, of which a large quant.i.ty was used every day, for a handful of it was burnt on the altar of incense both morning and night. This frankincense was very costly; it was brought on camels'

backs from Arabia, where it was obtained by making incisions in the bark of a tree which grew in no other country. Out of these incisions oozed the gummy juice of the tree, and from this was made the frankincense. It was very rare, and could only be obtained occasionally, and therefore it was important to store it carefully in the temple.

Nehemiah wonders if the stores of the temple are in good condition, and he throws open the door of one of the chambers, to see if its contents are plentiful and well-stored. As he does so, he starts back in dismay.

The whole place is altered, utterly and completely transformed. The small rooms have all been thrown into one vast chamber, the part.i.tion walls have been removed, the corn, the wine, the oil, the frankincense, and all the other stores are nowhere to be seen, they have all been cleared away; the vessels in use in the temple, the knives for cutting up the sacrifices, the censers for incense, the priests' robes and other garments have all disappeared. There is not one single thing to be found which ought to have been found there, and this chamber of the temple, instead of being a useful and necessary store-house, has become more like one of the grand reception rooms of the King of Persia, a luxurious drawing-room, fit for the palace of a king. Gay curtains cover the walls, costly furniture is set in order round the large room, the softest of divans, the most comfortable of cushions, the most elaborate ornaments and decorations surround Nehemiah on all sides, as he stands amazed and disconsolate in their midst.

Nehemiah calls one of the priests, and inquires the meaning of this extraordinary change in the building. He is told, to his horror, that this grand reception room has actually been made for the use and convenience of Tobiah the secretary. Tobiah the heathen, Tobiah, who had mocked them as they built the walls, and who had done all that was in his power ever since to annoy and to hinder Nehemiah and his helpers.

This splendid apartment has actually been made and fitted up, in order that Tobiah may have a grand place in which to dwell, and in which to entertain his friends whenever he chooses to pay a visit to Jerusalem.

What an abominable thing is this, which the poor governor has discovered! For was not this Tobiah an Ammonite, a Gentile? and as such Nehemiah knew perfectly well he had no right to set his foot in the Court of the Women, or the Court of Israel; much less then had he the right to enter the temple building.

Where is Eliashib the high priest? How is it that he has not put a stop to this proceeding? Nehemiah finds, to his dismay, that Eliashib has actually been the very one who has had this chamber prepared. The very man who was responsible for the temple, and who had, by his office, the right and the power to shut out from the holy building all that was evil, had been the man to introduce Tobiah the heathen, with marked honour, into the temple itself.

Eliashib had begun well. Earnestly and heartily he had helped in building the walls; he had actually led the band of workers, and had been the very first to begin to build, chap. iii. 1.

But Eliashib had a grandson named Mana.s.seh, and this young man had made what he thought a very good match. Priest though he was, he had married the daughter of Sanballat, the governor of Samaria, a heathen girl, who was rich and possibly good-looking, and whose father was the most powerful man in the country, but who did not fear or own the G.o.d of Israel. And the grandfather, so far from forbidding the marriage, seems to have connived at it and sanctioned it.

Nay, he seems not only to have allowed himself to be allied with Sanballat the governor, but also with Tobiah the secretary, chap. xiii.

4. In what way he was connected by marriage we are not told, but inasmuch as both Tobiah and his son had married Jewish wives, one or both of these may have been closely related to the high priest, chap.

vi. 17, 18. So the friendship with the Samaritans had grown; Eliashib had probably visited Samaria, and had been made much of and royally entertained by Sanballat and his secretary; and in proportion as his friendship with the heathen had grown warm, his love and earnestness in the Lord's service had grown cold.

In the latter part of the Book of Nehemiah we never find Eliashib coming forward as a helper in any good work. Ezra stands in the huge pulpit to read the law of G.o.d, thirteen of the chief men in Jerusalem stand by him to help him, but Eliashib the high priest, who surely should have been well to the front in that pulpit, is conspicuous by his absence.

How could he stand up and read the law to the people, when he knew, and they knew, that he was not keeping it himself?

Nehemiah draws up a covenant between the people and their G.o.d, in which they promise to obey G.o.d and keep His commandments. No less than eighty-four seals are fastened to that doc.u.ment, but not one of those seals bears the name of Eliashib.

How could he engage to keep that covenant, one article of which was a promise to have nothing to do with the heathen, when at the very time he was living on the most friendly terms with both Sanballat and Tobiah?

Then comes the grand service of dedication, when the city and all it contained was devoted to G.o.d. Not a single mention is made of Eliashib in the account of the services of the day. Many priests are mentioned by name, but the high priest, who, we should have expected, would have taken a prominent part in the proceedings, is never heard of throughout.