THE SECOND REFORMATION

DURING Nehemiah's absence deterioration had set in. Ezra was absent, or had died, as Josephus records, "an old man." He represented the "law of the ready scribe," but now his voice was forgotten as the people in Jerusalem settled down to their normal way of life without the personal presence of the two great leaders of the past.

Most likely the warning voice of Malachi had been raised during this period - but where was the high priest Eliashib?

The circumstances of Nehemiah's journey almost suggest those of the Parable of the Nobleman (Lk. 19:12-28) described by the Lord Jesus Christ.Nehemiah had been recalled to the Persian Court and had to seek authority from the king to return to Jerusalem (Neh. 13:6).

On his second coming to the city, he found his work undermined. Vigorously he set about punishing those responsible for this condition, and promoting those who proved faithful (v. 8). This seems to be the period of Malachi who, prior to Nehemiah's return, denounced with vigor the very sins mentioned in the record of Nehemiah: intermarriage with foreign wives, the repudiation of loving Jewish wives who bathed the altar with tears (Mai. 2:13); robbery against the temple services by withholding tithes and offerings (3:8-9); demoralizing of the priesthood (1:6; 2:1-10); the general state of irreligion and laxity (1:13-14; 2:17; 3:2,5).

Malachi's words echo Nehemiah's condemnation in even stronger terms. He told the priests that they "despise and profane" God's Name (1:6, 12); that they had "departed out of the way" (2:8); had corrupted the covenant of Levi and been partial in their exposition of the Law (v. 9). He called the people

"thieves and robbers" (3:8-9); "adulterers, sorcerers, false swearers" (v. 5); "treacherous dealers" (2:14); "committers of abominations" (2:11).

He told them that they were "cursed with a curse" (3:9). But Malachi did not only upbraid and denounce. He had a lofty vision of glory to reveal. He represented the Messenger, to prepare the way before the Lord (3 :1) who would turn the hearts of the people (4: 6) - and of the Greater than him the Lord Jesus Christ who "would suddenly come to his temple" in order to purify the sons of Levi, and to offer a sacrifice in righteousness.

The prophet saw in vision the wicked consumed by the Sun of Righteousness, and the faithful delivered from oppression This was all revealed typically in the actions of Nehemiah on his second advent to Jerusalem.

The vigorous judgments that Nehemiah brought upon his enemies in Jerusalem demonstrated that sin must be cured, not condoned. It was not possible that those who had apostasized in his absence could remain in control, and therefore he immediately disciplined the nation and removed the leprous elements .

Malachi's words would have sounded forth to the people of Jerusalem in preparation for Nehemiah's return. His labour was a preparation for the coming of Nehemiah, so that the Prophet and Governor co-operated together to perform the work of restoration that typically represented what the Messiah will yet accomplish Thus Malachi foreshadowed the forerunner of the first advent of the Lord Jesus Christ (John the Baptist Mat 3), and of his second coming (Elijah Mai 4: 5)

Bro Graeham Mansfield

The Christadelphian Expositor

1 On that day they read in the book of Moses [Sefer Moshe] in the audience of the people [ears of HaAm]; and therein was found written, that the Ammonite and the Moabite [Ammoni and the Moavi ] should not come into the congregation of [Kehal HaElohim] forever;

Nehemiah... saw the spiritual decline evident in the nation, and called the people together for a public reading of the Law, to reinforce the principles of the divine covenant into which they had previously entered (Neh 10).

This was the best way to move the people, seeing that the High Priest himself was compromised by his association with error and could not be depended upon to give

proper leadership.

that the Ammonite and the Moabite should not come into the congregation of Elohim

— The Law required this to the "tenth generation for ever" (Deu 23 3-5, see The Expositor Deuteronomy for further details). Some of Moab were accepted into the nation (e g , Ruth, who was the eleventh generation from Abraham), but this was to be only after the most careful consideration of attitude and beliefs, and by a wholehearted acceptance of the Mosaic Covenant and a rejection of Gentile association (see Ruth

1: 16).

However, Tobiah was an unconverted Ammonite (Neh 4: 3), and his evil influence was still felt (see ch 13 4)

"for ever"

— The Law concerning the exclusion of enemies of God from the company of the faith was to be an eternal principle, always to be maintained. Such enemies represent a reproach upon all Israel (1 Sam 11: 2).

The Hebrew olahm means the hidden or concealed period, and relates "to the age" (the millennium). This implies a continual prohibition until such a class of people have been removed from the earth (see Exo 17: 14 in regard to the Amalekites).

Significantly, there are no further references to Ammonites or Moabites in Scriptures after the time of Nehemiah.

The Christadelphian Expositor

2 Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our Elohim turned the curse into a blessing.

3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.

4 And before this, Eliashib the priest, having the oversight of the chamber of the house of our Elohim, was allied unto Tobiah:

5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests.

The Levites portion was instead given to Tobiah

6 But in all this time was not I at Jerusalem: for in the 32nd year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:

I was not at Jerusalem

We remember at the beginning the King set him a time. How long he stayed at Jerusalem the first time we do not know, nor how long this chapter is after he left the city.

We discern another type, which will be more striking and impressive as we consider the events of this chapter-

"The Son of Man is as a man taking afar journey, who left his house and gave authority to his servants, and to every man his work, and commanded the porter to watch" (Mk. 13:34).

What did Nehemiah find when he returned after a long absence spent in the presence of the king?

The scene is a sad one-

"When the Son of Man cometh, shall he find the faith on the earth?" (Lk. 18:8).

7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of Elohim. [v5]

Here was one of the major causes of the evil condition Nehemiah found on his return-the High Priest, the spiritual leader-was unfaithful, and allied to the enemy. He had brought in the enemy and established him right in the Temple of God.*

8 And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber.

The Temple is cleansed. Judgment begins at the House of God. Malachi, who prophecied sometime during this period, declared-

"The Lord shall suddenly come to His Temple. Who may abide the day of His coming? Who shall stand when He appeareth? ...He shall purify the sons of Levi, and purge them as gold and silver" (3:1-3).*

9 Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of Elohim, with the meat offering and the frankincense.

10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field.

"The singers were fled." The rejoicing had fallen silent. The praise and worship and thanksgiving had stopped.

TRAGICALLY, the new era begun by Nehemiah was not sustained after his return to Persia. Eliashib, the High Priest, had been conspicuous by his absence from the vital moments of revival. He did not contribute at the reading of the law, he did not append his name as a signatory to the covenant, nor was he present among those who walked the wall at its dedication.

An unfaithful attitude had led to his alliance with Tobiah the Ammonite, a man wholly unscrupulous and hostile to the Truth. Such an association was expressly forbidden, 1 but Eliashib esteemed family relationships above scriptural teaching on fellowship.

How disappointed the House of Asaph must have felt with a High Priest so devoid of sound leadership, and so wilful in his compromise, that he led the nation into setting aside the principles of true worship, which Nehemiah had so carfully sought to instil among them.

How disheartening, that the chambers which stored the tithes for the maintenance of the singers had been taken to make a larger apartment for Tobiah in the temple. Without their portion, the singers were obliged to return to their fields, and the chorus of the temple worship was interrupted by the blatant apostasy of the High Priest.

1 Nehemiah 13:1.

Bro Roger Lewis - The House of Asaph Ch 12

Nehemiah's return from Persia was sudden and dramatic. He swiftly dealt with the Worst offences, so many of which related to a corrupted priesthood, and in the process endorsed the urgent warnings of Malachi. 2

Coming suddenly to his temple, he became a refiner's fire to the sons of Levi, 3 that they might be purified to offer an offering of righteousness, as ! had been in the days of old. The House of Asaph were ready to play their part, even when their brethren of Levi had failed. They were among the faithful remnant who feared Yahweh, and spoke often to each other. It was to their credit that Yahweh neard them, and that their names were among those written in His book of remembrance. 4

In truth, the names of many of this family had already been inscribed there, as generation had followed generation in faithful service. The return from captivity had re-established the temple worship in Jerusalem, and the House of Asaph was again at the forefront in the singing of Israel's hymns.

Now, with their portion reinstated, they could concentrate on offering the songs that accompanied the evening and the morning sacrifice. The sound of their singing filled the temple court, mingling with the smoke of whole burnt offerings, whose fragrance they accompanied and whose spirit they matched.

It was just like the days of old. As there had been a chief of the singers at the beginning, so now there was another leader of the temple choir, who was a descendant of Asaph himself. 5

And yet it was not the same. For when Asaph first gathered his family to begin their work, it was to minister before the ark continually. They waited upon it with the service of song, offering praise and giving thanks before Yahweh with all their might. But now the ark was gone.

The Most Holy was but an empty void, its rocky floor marked only by that small rectangular depression where once the ark had rested in its place. With no ark, there was no mercy seat, the token of divine forgiveness in their midst. And since there was no mercy seat, there was no glory between the cherubim, no Shekinah shining which confirmed the divine presence among His people.

There was a temple. But at its heart, in the oracle of the house, the most precious piece of sanctuary furniture was nowhere to be seen. Such a calamity was enough to fill hearts with despair. But the absence of the ark of the covenant did not matter to Asaph's offspring. They had long since transcended the idea of its physical residence, for many of their family had practised all their lives without it.

Instead, their singing, focused and intense, brought them in spirit before the Almighty Himself. They drew near in heart and mind, unconstrained by the presence or the absence of the ark, which had only ever been a symbol of God's dwelling among them. They had learned its secret, and their song guarded it for generations yet to come.

It was just as well that they did, for the night came as prophesied, and there was no guiding vision, nor priest with Urim and Thummim to enquire. The seers were ashamed and the diviners confounded, for the sun went down upon the prophets, the day was dark upon them all, and there was no answer of God. 6

In such times of spiritual darkness, only the remnant of the woman's seed kept the flame of the Truth alight, only the faithful guarded its heritage. This family had always been amongst this number, for their spirit did not depend on whether a temple stood nearby, or whether a sacrifice arose each day. Seeking to honour God was a standard which lay embedded in their deepest being, and it would keep them true now, as it always had in the ebb and flow of life.

Bro Roger Lewis - The House of Asaph Ch 12

2 Nehemiah, on his return to Jerusalem, confronted: worship neglected (Malachi 1:7; Nehemiah 13:9); tithes abandoned (Malachi 3:8; Nehemiah 13:10); marriages compromised (Malachi 2:11; Nehemiah 13:23); sabbaths violated (Malachi 3:14; Nehemiah 13:15,16); and a priesthood corrupted (Malachi 2:8; Nehemiah 13:29).

3 Malachi 3:1-4.

4 Malachi 3:16.

5 In Nehemiah 12:46 the phrase "in the days of David and Asaph of old" implies a restoration of worship based upon the arrangements first introduced by David and Asaph in their collaboration together. Asaph had been the first rosh of the singers (1 Chronicles 16:5). Now, Mattaniah his descendant filled that role as the "[rosh] of the thanksgiving" (Nehemiah 11:17).

6. Micah 3:6,7.

11 Then contended I with the rulers, and said, Why is the house of Elohim forsaken? And I gathered them together, and set them in their place.

We remember the solemn covenant they had made before he left them.*

12 Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries.

13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren.

Shelemiah (Recompensed of God), Zadok (Righteous), Pedaiah (God has ransomed), Hanon (Merciful).

A complete change of administration. Faithful stewards are given charge over the treasuries

"Thou hast been faithful over a few things. I will make thee ruler over many things"

(Matt. 25:21).*

14 Remember me, O my Elohim, concerning this, and wipe not out my good deeds that I have done for the house of my Elohim, and for the offices thereof.

15 In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.

He found them profaning the Sabbath, working for their own advantage, following their fleshly interests.*

16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.

And aliens were coining in, and trading on the Sabbath. God had said-

"My House shall be a House of Prayer for all nations " (Isa. 56:7).

Israel was chosen to teach the whole world the blessings of righteousness. But what kind of teachers were these? How could the alien learn the ways of God when these appointed teachers encouraged them to come and help them break God's laws?

So Nehemiah set his servants as guards at the gates, to allow no merchandise to be brought in on the Sabbath. Then the merchants set up their stands just outside the walls to entice the people to come out and shop.

They sought to circumvent the law by a technicality-to come as close as they could to getting in. But Nehemiah "chased them FAR AWAY." The principle is clear. Temptation and evil must not be put just outside the wall, where it can continue to tempt. It must be chased far away and out of sight.*

*Bro Growcott - Let us rise up and build

24 And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people.

What a sorry state of affairs they had gotten themselves into in Nehemiah's absence! How can children learn the language of the Truth when we deliberately choose an instructor for them in the language of the world?

Surely this is the saddest and most evil aspect of alien marriage-the children grow up misguided and confused-speaking half the Jew's language and half the confused,

heathen, worldly tongue of Ashdod-a pitiful mixture so often manifested in families born of alien marriage-far sadder even than no knowledge of the Truth at all.*

27 Shall we then hearken unto you to do all this great evil, to transgress against our Elohim in marrying strange wives?

-the age-old evil that had corrupted all the earth, and brought the flood on the world of the ungodly.*

*Bro Growcott - Let us rise up and build

31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my Elohim, for good.

THE MACCABEAN REVOLT

Launching a spiritual reformation

"When therefore they perceived these things, they were sore afraid, and seeing also the host of Judas in the plain ready to fight, They fled everyone into the land of strangers. Then Judas returned to spoil the tents, where they got much gold, and silver, and blue silk, and purple of the sea, and great riches. After this they went home, and sung the song of thanksgiving, and praised the Lord in heaven: because he is good, because his mercy endureth for ever. Thus Israel had a great deliverance that day." (1 Maccabees 4:21-25) 9

It was not possible for the faithful to endure such repression without protest, despite the death sentence which threatened any violation of the king's edict. But what was needed, was a man of decision and courage, who could light the flame of faithful resistance among his brethren. That leader emerged in the form of Judas Maccabeus, whose exploits would result in the temple being returned to Jewish control, after an amazing series of events that witnessed to God's hand upon His people.

Judas was one of five sons of Mattathias, an aged priest from Jerusalem, who had retired into the country town of Modin to mourn the desolation of the temple and the profanation of its services. His credentials were impeccable, for his lineage was of the family of Jehoiarib, the first of the priestly courses in the line of Eleazar. 10 Commanded to sacrifice to heathen divinities, and incensed by the readiness of a renegade Jew to comply, he rose in his indignation and slew both the offender and the king's commissioner, with the burning zeal of Phinehas his predecessor.

Inviting the faithful to join him, he then fled into the mountains with his five sons, who were quickly joined by others who were zealous for the law. Mattathias died within a year of the revolt, but on his advice the family appointed Simon to be their counsellor, and Judas to be their captain.

Their choice was crucial, for Judas Maccabeus, brilliant in battle and fearless in faith, transformed his small band of insurgents into a fighting force, who defeated the governor and rapidly threatened the power of Antiochus in the holy land. 11

Driven frantic by the success of Judas, the king sent his generals to destroy the Jewish nation, root and branch. It proved to be an impossible task, for time and again Judas routed his armies and defeated his generals as, in three famous "battles of the passes", 12 he laid the foundation for Jewish independence. Of these, the battle of Emmaus was of the greatest significance in setting the Jewish nation on that pathway.

The Seleucid armies were so confident of victory that slave merchants accompanied them, in readiness to buy the Jewish slaves they expected to capture. But the Maccabees, after a time of prayer and fasting in Mizpeh, marched through the night, like Joshua of old, and took their enemies by surprise.

One part of their army they routed, putting their camp to the fire, and the other part they so shocked by the swiftness of their attack that they fled in terror without striking a blow, leaving behind a treasure trove of riches.

But, just as Judas and his men had prayed before this battle, so they remembered to give thanks afterwards, and there was every reason to believe that the House of Asaph led the song. They had been present in the past to celebrate victory on the day of battle, 13 and their identity was revealed in the music of this day also. What they sang told the tale, for the words came from their famous family psalm:

"0 give thanks unto Yahweh; for He is good; for His mercy endureth for ever."

Who might have lifted up their voice at such a time of spiritual darkness? Who would have known these words to sing in offering the sacrifice of praise? There could only be one answer. This song came from the special family of singers who had returned from the captivity. It was not the Houses of Heman or Jeduthun which were singled out for comment in the records of the return. It was the House of Asaph, whose passionate faithfulness was the key to the revival of the songs of worship in the land. And now, almost three hundred years after the time of Nehemiah, it was this family who again led the zealous in praise.

Their presence was inevitable, for whenever a strong and spiritual leader arose to restore the true worship of Yahweh, there, seemingly out of nowhere, this family appeared to fulfil their ancient role and sing their timeless song. Judas Maccabeus was but another leader who sought to return the nation to its ancient spiritualcentre. When he did, the House of Asaph were immediately there.

The victories of Judas brought a respite in hostilities, and he was quick to seize the opportunity. It had always been his intention to purify the temple where once the ark of God had been, and he lost no time, marching directly from the field of battle to the holy mount.

The singers marched with him, 14 for their spirit matched his; but the scene of devastation which they beheld led to a passionate outburst of grief and lamentation. The sanctuary itself was desolate, and the chambers of the priests torn down. The gates were burned, the altar was profaned, and the temple court was covered in weeds and thistles, which had sprung up through the flagstones.

The citadel was still garrisoned by the forces of the king, but Judas despatched a body of troops to keep them at bay while he organised the purification of both the temple and the temple court.

Only the most faithful of the priests were permitted to cleanse the sanctuary, as everything was done with scrupulous attention to the divine requirements. The hearts of the singers must have blazed with excitement and joy at this marvellous work of reformation and renewal.

9 The events recorded in this chapter fall into the Inter-Testamental Period. The quotations used here from 1 Maccabees are not part of inspired scripture, and are not quoted here with any suggestion that they are. It is accepted, however, that of the apocryphal writings, 1 Maccabees especially is considered to be a reliable historical account of the times. It is quoted here in the same way that we might refer to Josephus, Edersheim, Mosheim or other historians in seeking information about the period under review.

10 1 Maccabees 2:1; 1 Chronicles 24:7.

11 "A better leader could not have been found. Enemies flew terror-stricken before him; friends entered at his call upon projects which in their cooler moments they would have pronounced impracticable. He combined in a remarkable way a military genius with absolute faith in God. To such a man nothing was impossible" (From the Exile to the Advent, William Fairweather, page 135).

12 The battle against Seron at Beth Horon, the battle against Gorgias at Emmaus, the battle against Lysias at Beth Zur (Judas Maccabeus, Claude Conder, pages 89-101).

13 See Chapter 5, "When Jehoshaphat prayed in distress", on page 49.

14 This inference is drawn from the text of 1 Maccabees 4:24,54, where the two episodes of the choir who sang at the battle, and the choir who sang at the dedication, are juxtaposed in the narrative without interruption. The most zealous in the land were all with Judas during this time, and it is logical to suppose that this included the House of Asaph, who were directly involved in the key incidents of this chapter.

Bro Roger Lewis - The House of Asaph Ch 12