Ezra
5
RECOMMENCEMENT OF
THE BUILDING IN THE SECOND YEAR
OF
DARIUS. PREACHING OF HAGGAI AND ZECHARIAH (vs. 1-2).
It appears from the extant prophecies of these two prophets
that the
long frustration of their hopes had had its natural effect on the spirits of
the
people. They had begun to weary of endeavors which produced no
practical result, and to despair of accomplishing an object which
all their
efforts did not perceptibly advance. A reaction had set in. The
burning
enthusiasm which had shown itself on the first arrival of the exiles
with
Zerubbabel (ch. 2:68-69; 3:11) had faded
away; indolence had
succeeded to activity, and a selfish desire of comfort to zeal for the honor
of God. Instead of watching eagerly for an opportunity of
recommencing
the
great work, and seizing the first occasion that offered itself, the people
had
come to acquiesce in its indefinite postponement, and to say among
themselves, “The time is not come, the time that the
Lord’s house should
be built”
(Haggai 1:2). Laying aside all idea of
moving further in the
matter of the temple, they had turned their energies to the
practical object
of
establishing themselves in good and comfortable houses (ibid. v.4, 9).
The great revolution in
dethroned and slain, Magism put down, and
the (comparatively) pure
religion of Zoroaster re-established as the religion of the Persian
state,
failed to stir their minds or raise their hopes. A whole year was
allowed to
elapse, and nothing was done, no fresh effort made. It was the second
year
of
King Darius (ch.4:24) — nay, it was the sixth month of that year,
the
month Elul, corresponding to our September, as we learn from Haggai
(Haggai 1:1) — and still no step
was taken. The nation was “eating,”
and
“drinking,” and “clothing itself” (ibid. v.6), and making for itself
“cieled
houses” (ibid. ver. 4), while the house of God
lay “waste” (ibid.
ver. 9) — in that unsightly condition always presented by works
commenced and then suspended for years. Even Zerubbabel
and Jeshua the
civil and ecclesiastical rulers — acquiesced apparently in this miserable
state of things — this tameness, sloth, indifference to God’s
honor, and
general pursuit of mere carnal delights. Such was the situation, when
suddenly, unexpectedly, to the people’s consternation rather than
their joy,
a
Prophet appeared upon the scene. “In the second year of Darius the king,
in the
sixth month, on the first day of the month, came the word of the
Lord by Haggai the prophet unto Zerubbabel.” Prophecy had been in
abeyance for sixteen years, since the “third of Cyrus,” when Daniel
uttered
his
last warning (Daniel 10:1). It was now revived. Haggai came
forward, self-proclaimed a prophet of Jehovah (Haggai 1:13), and
rebuked the people in the old prophetic tone, and “stirred
up the spirit of
Zerubbabel and the spirit of Jeshua” (ibid. v. 14), and by exhortations,
and
warnings, and threats brought about in little more than three weeks
(ibid. v. 15) the resumption of the work, which was
henceforth pressed
forward with zeal. Haggai’s mission continued only for a very
short space
from September, B.C. 520, to December of the same year; but before his
work came to an end God raised up a second prophet — “Zechariah the
son of Iddo” — who
carried on his task, sustained the spirit of the people
and
the rulers, and saw the happy accomplishment of the great
undertaking, which he had previously announced as near (Zechariah
4:9),
in
the sixth year of Darius, B.C. 516.
1 “Then the prophets, Haggai the prophet, and Zechariah the
son of
Iddo, prophesied unto
the Jews that were in
the name of the God
of
Really the grandson (Zechariah 1:1). But Bere-chiah, his father,
probably died while
he
was a child, and, being brought up
by Iddo, he was called “the son of Iddo”.
Prophesied unto the Jews. The addresses of
Haggai and Zechariah were only
occasionally “prophetic,” as we now commonly understand the word. But
in
the language of the Biblical writers all religious teaching is
“prophesying,” and Ezra
here refers mainly to the exhortations addressed
to
the Jews by Zechariah and Haggai.
Hindrances (ch. 4:24-5:1)
These two verses suggest the two sorts of hindrances which,
immediately
after the foundation of the temple, interfered with the progress
of the
building of it.
Circumstances were adverse to the Jews; these are recorded
in
ch. 4, and are illustrated in the Persian history of
the time. There crept over
the
people a growing indifference to the work; they became unready for the
self-denial which it demanded; their spiritual unfitness for it was
increased
by
the presence of the external obstacles: to understand this we must turn
to
the prophecies of Haggai and Zechariah. This is the right way to study
all
history. The issue of events cannot be understood
apart from the moral
condition of the men who are affected by them; men’s moral condition,
again, and their actions are profoundly affected by
circumstances. The
Divine
our character reveals itself, here our responsibility
lies. The letter of
Artaxerxes effectually prevented the progress of the building: “then
ceased
the work
of the house of God which is at
the
people during this period; rebukes of inaction, when activity is
impossible, only fret and wear out the soul. There is “a time to keep
silence,” as well as “a time to speak.” (Ecclesiastes 3:7) With the accession of
Darius, work, though it might be arduous, became possible;
and then Haggai and
Zechariah did not spare their words. God gives us
men as well as times
and seasons. He gives also men of
different qualifications according to
different needs: the preacher as well as the workman; him who has
insight
into the springs of human conduct as well as him who can lend activity.
Haggai and Zechariah are henceforth joined with Zerubbabel and Jeshua as
builders of the temple (ch. 5:2; 6:14).
Ø
The jealousy of the surrounding heathen (ch.4:1-3). These were the
people mentioned in
II Kings 17:24-41, sent to occupy the northern
kingdom when the Israelites were carried away into
were superstitious (ibid.
v.26), followers of the lustful and cruel
worship, to contend against which the Hebrew nation was
raised up
(vs. 29 -31). They had no conception of Deity but that of
polytheism
(vs. 26, 32-33, 41). It was impossible for the Jews to admit
their
partnership in building the temple. It would have been
treason to the
object for which Cyrus had sent them back; it would have
been a denial
of their
own faith; it would have been a new provocation of God.
Our age, which understands that
truth is one and indivisible, ought to
be able to see that not intolerance, BUT FIDELITY prompted their
refusal. These people, from whom the leaders of the Jews
expected
trouble at the first, (ch. 3:3),
and whom they counted
“adversaries”
(ibid. ch. 4:1)
directly opposed them and intrigued against them at
the court of Persia.
Ø
No direct appeal was
made to Cyrus to countermand the proclamation
which was the charter of the Jews’ return. “The
law of the Medes and
Persians
altereth not.”
But no protection was afforded them. The history
of the later years of Cyrus is obscure. “The warlike
prince,” says
Rawlinson, “who conquered the
He
was pursuing schemes of conquest to the last. The Jews were left in
their feebleness to execute his original decree in their
favor as best they
could.
Ø
The troubled history
of Cambyses, the Ahasuerus
of Ezra, enables us to
understand why he too was indifferent to a local quarrel
in a distant
province. His jealousy
of his brother was his first engrossing care. Then
came his schemes of conquest, necessitating his absence from
his capital;
and, finally, the revolution which placed the Pseudo-Smerdis (Artaxerxes)
on the throne. We can understand the indecisive character of
(ch.4:6.
Ø
The whole character of
the Persian rule was changed on the accession
of Artaxerxes. A usurper, he had
no loyalty to the purpose of Cyrus. A
“Magian,” he was out of sympathy with the Zoroastrianism of
his great
predecessor. Appeal was made to political jealousy alone;
the history of
the Jews had shown they were too strong to be tolerated (vs.
12-16). The
appeal was successful: “then ceased the work of the house of God
which is at
work when the accession of Darius made it possible. Darius
was a second
Cyrus; “the greatest of the Persian monarchs.” He was a
strong man, a
conqueror. He knew the need of good government, and
organized his
empire. He abolished tributary kingships, and placed in
every district an
officer directly responsible to the supreme authority. Such
a man would not
tolerate petty local jealousies; he was worthy of trust.
Hence Haggai and
Zechariah
began to urge on the work of building; and Zerubbabel
and
Jeshua began to build. Then
appeared the old vices of the people, testified
against by many a prophet; they were also demoralized by
their enforced
inaction.
Ø
They were dispirited. Haggai urges
them “be
strong.” God is with
them: “my spirit remaineth
among you, fear ye not.” All resources
are His,“the
silver and the gold”? He can make all nations serve them.
“The
glory of this latter house shall be greater than of the former”
(Haggai
2:1-9). Zechariah’s prophecy glows with
encouragement and
hope. God loves His people (Zechariah 1:14-17; 2:8, 10-12). Jeshua and
Zerubbabel are His chosen servants (ibid. chs. 2.,
3.). The prosperity of
Ø
They were worldly. The force of character
native to the Jews, diverted
from the work of building, had found a channel in
agriculture and trade.
Some
were rich, dwelling in “celled houses”
(Haggai 1:4); they were
very active (ibid. v.6).
And they were hypocritical, making professed
regard for God’s word an excuse for their unreadiness. They had begun
too soon; the “seventy years” of Jeremiah were not completed: “the time
is not come, the time that the Lord’s house should be
built.”
Ø
They were selfish. The old sins of
oppression were rife (Zechariah
7:8-10), side by side with sanctimoniousness (ibid. vs. 1-7). They were
careless of justice and truth (ibid. vs.16-17). They were dishonest and
perjured (v. 4). These are the very vices that a time of
adversity is likely
to foster. One of the perils against which we ought to be on
our guard
when a check is imposed on our prosperity, and we find
ourselves unable,
for a time, to execute a noble purpose, is that we drop into an
altogether
lower
mood. A few men can mold circumstances;
there are more, but
still few, who are indifferent to them; most men are
profoundly affected
by them.
Practical
Lessons:
sphere of
circumstance is a sphere for PRAYER! “Give me
neither
poverty nor riches.” (Proverbs 30:8) To limit the use of prayer to personal
character is impossible; for among the influences affecting
personal character
are the order of nature, and the course of events.
vices, fostered by special seasons. Prosperity may nourish
the generous
virtues; a liberal habit acquired in prosperity may help to
preserve us from
a craven, niggardly spirit in times of care. Adversity may
give us an
opportunity for patience, meekness, and faith; and, by
teaching us to be
indifferent to personal ease, may fit us to consecrate returning prosperity to
God and
our fellows.
may master us or we may master them. Our ability to read the
“signs
of the
times” is an
indication of our moral character. Contrast the Jews’
perversion of the “seventy years’” prophecy (Haggai
1:2) with the
prophets’ quick perception, so soon as the second year of
Darius, that here
was a man on whom they could rely, and that the time was
come to resume
work. Compare also our Lord’s solemn denunciations of the
Pharisees
(Matthew
16:1-4). It is thus, by events working upon and revealing
character, that TIME IS PREPARING OUR ETERNITY!
2 “Then rose up Zerubbabel
the son of Shealtiel, and Jeshua
the son
of Jozadak, and began to build the house of God which is at
Then
rose up Zerubbabel… and Jeshua. Haggai’s preaching
was
especially addressed to these two leaders (Haggai 1:1), and their
spirit was especially “stirred
up” (ibid. v. 14)
by his preaching. The
prophets of God — Haggai and
Zechariah — were with them,
throughout their work, helping
them; and that in various ways.
1. By direct command
to the people — “Go up to the mountain, and bring
wood, and build the house” (Haggai 1:8);
2. By warnings — “Because
of mine house that is waste… therefore the
heaven over you is stayed from dew, and the earth is stayed from
her fruit”
(ibid. vs. 9-10);
3. By exhortations — “Be
strong, O Zerubbabel, saith
the Lord; and be
strong, O Joshua, son of Josedech, the
high priest; and be ye strong, all ye
people of the land, saith the Lord, and
work” (ibid. ch.2:4); and
4. By encouraging prophecy — “The hands of Zerubbabel
have laid the
foundation of this house; his hands shall also finish it” (Zechariah 4:9);
and
“the
glory of this latter house shall be greater than that of the former,
saith the Lord of Hosts: and in this place will I give peace, saith the Lord
of Hosts”
(Haggai 2:9). By these and similar
means the two prophets
aroused a spirit of enthusiasm, which caused the work to make
rapid
progress, and was an invaluable assistance.
The Work
Revived (vs. 1-2)
How completely the work described in these verses was a
revival of the
previous work of building the temple, as described in chaps, 1.-3.,
may be
seen by the use of the word “began” in v. 2. Even “Zerubbabel” and
“Jeshua,” the leaders, had been remiss and, as it were, dead to the
enterprise; consequently, in again going on with it, had again, as it
were, to
“begin.” This seems also
the best explanation of the singular way in which
Haggai (Haggai 2:18) and Zechariah (Zechariah 8:9) speak of
the
“foundation” of the Lord’s house as having been “laid” at this time. This
second “foundation,” in
the reign of Darius, led to so much more than the
first did in that of Cyrus, and proved so much more worthy,
therefore, of
such a name in the issue, that, not unnaturally, it got almost to monopolize
that name even on prophetic lips. It is thus, in another sphere, that
historians speak of the
Caesar, though in reality he only reestablished in a more
abiding form (as
it
turned out) what his predecessor, Julius Caesar, had previously founded
and
lost. Strictly speaking, indeed, would either of these first foundations
have been a foundation practically if it had not been afterwards followed up
and,
as it were, superseded by a second? How this happy resurrection of a
buried cause was brought about in this instance is the special
point now to
consider. It was by:
o
the indications of
o
the voice of
prophecy, in the next.
·
THE INDICATIONS OF
people, in the interim between the visit of Rehum (ch.4:23) and the
time at which our chapter opens, in various ways.
Ø
In the language of hope. A change of rulers
had taken place — both of
chief rulers and also of subordinates. Darius instead of Artaxerxes;
Tatnai, etc. (v.
3) instead of Rehum, etc. This was something
of itself.
When
things are as bad as they can be, no change, to say the least, can be
for the worse. In such a case, moreover, a violent change,
such as this
which brought Darius Hystaspis to
the throne in place of the usurper
Pseudo-Smerdis, and which probably, therefore, affected the empire
in all
its provinces, was of a still more hopeful description. How
likely that the
hand which took the previous monarch’s crown should also
reverse his
policy! Especially as, in this instance (and it is almost
certain that some
rumors of this would reach the ears of the Jews), the new
king was
showing almost ostentatious respect to the name and memory
of that
Cyrus who had been
so favorable to the Jews. To men anxious to be at
work again, this would have been great encouragement to
begin.
Ø
In the language of blessing. Judging from the
apparently royal luxury
which some of the returned Jews were enabled to indulge in (Jeremiah
22:14;
Haggai 1:4), the means of recommencing the work must have
been somehow placed in their power. This, also, a call to do
so (compare
Deuteronomy 8:12, 17-18; Galatians 6:10;
James 4:17).
Ø
In the language of affliction. These other calls not
being attended to,
there came one of a different kind. God met the people in their path of
disobedience, as
the angel met Balaam (Numbers 22:32), with signs of
displeasure. The blessings He had given being misused, He
began to
withdraw them. Instead of plenty there was “dearth”
(Haggai 1:11), to
the great impoverishment (ibid. v. 6) and sore disappointment (ibid. v. 9)
of them all. See further Zechariah 8:9-10 as to the wide
extent and
deep severity of this visitation; and also as to the precise
time of its
occurrence, viz., just “before” the people for a second
time laid the
“foundations” of
God’s house. Putting these things together, were they
not a loud constructive call to begin? So fair an opening,
such ample
means, such a clear-timed judgment, what does it all mean?
To this
effect, at least, the Jewish elders ought, in such circumstances,
to inquire
(see end of Job 10:2).
·
THE VOICE OF PROPHECY.
It was the special privilege, however, of
graciously pleased to make known His will to them by
articulate speech
(Deuteronomy
4:33; Romans 3:1-2). So, accordingly, it was here.
Besides
these silent gestures on the part of
there were direct verbal utterances also from the lips of
those who were
authorized to speak to
prophets, Haggai and Zechariah, raised up especially, as it
appears, for this
special emergency, prophesied at that time to these returned
Jews (v.1).
Much
importance seems attached here to this fact. These prophets
prophesied to these Jews, it is said, “in the name of the God of
was upon them.” Being
God’s people — being, in fact, the very heart and
hope of God’s people at that particular moment — God’s
prophets were
commissioned to recognize and address them as such. Well
might the
people listen, that being the case. The purport, also, of
the message thus
sent to them was just as much to the point. A mere glance at
the extant
prophecies of Haggai and Zechariah will suffice to show
this. The
prophecies sent, e.g., were just what was needed:
Ø
In the way of appeal. “Thus saith the Lord of hosts, Consider”
(Haggai
1:5; 7); so again “Consider” so, twice over, and
with a special note of urgency, in (ibid. ch.2:18: “Consider now
from this day and upward… consider.” Consider what you are
doing, and what you ought to be doing, in your present circumstances.
Consider their meaning and message, and what they
are now saying to
you, in effect.
Ø
In the way of interpretation and explanation. This is what these
circumstances are
saying to you, viz., that it is “time” to build the
Lord’s
house (Haggai 1:1-3). There is no further change to be waited
for. Now, under your
present ruler, is the “time” to begin. Your
recent blessings mean this (ibid. v.4). Your present trials mean it too
(ibid. vs. 6-11). Thus did prophecy, in this case,
interpret
and explain the “signs,” as it were, of those “times.”
Ø
In the way of promise. Our present history
seems to speak of this
particularly in the end of v. 2 — “the prophets of God helping
them.”
The
first result of the appeal and remonstrance above spoken of seems
to have been a feeling of “fear” (Haggai 1:12). As
soon as this
began to manifest itself (see middle of same verse) in a
spirit of
obedience, the voice of promise was heard.
“Then spake Haggai
the LORD’S messenger in the LORD’S message unto the people,
saying, I am with you, saith the LORD” (ibid. v.13). Within a short
month after (compare ibid.
v.15, and 2:1) came another and larger
promise (ibid. vs.
2-9); and two others again from the same prophet in
about two months from that time. Besides that notable series of eight
prophetic visions, mainly of hope and encouragement, from the prophet
Zechariah,
before the close
of the same year (Zechariah 1:7 - 6:15). So
plentifully was this precious dew vouchsafed at this special
season of
growth; and so harmoniously did all these various changes,
dispensations, and voices work together for this revival of
God’s work.
From these considerations we see:
1. The duty of studying God’s
works: His works in providence, and in
nature too, so far as we have opportunities for so doing, because
in all of
them He has something to say to us, if we are only able to understand it.
This applies especially to those works or doings of God
which concern our
own
persons and times, because we may almost say of such doings that
they are presented to us for study. Note the comparison on this subject
between nature and providence in Matthew 16:2-3; and see I
Chronicles 12:32.
(Also Psalm 19 – this web site – CY – 2015)
2. The duty of listening to Gods word. Partly on account of
the clearer
significance which it gives to God’s works; partly because of the
additional
message which it brings of its own. For the language of some of
God’s
works see Psalm 19:1-6, and compare Romans 1:19-20. For the
further language of God’s word see same Psalm 7-9. Compare also,
as
showing the specially exalted and complementary character of
prophecy or
revelation, the remarkable declaration of Psalm 138:2, and II Peter
1:19-21. The dark page of God’s doings (for so it is to us,. see Psalm
97:2) should never be neglected; but it never can be safely
interpreted apart
from the plainer page of His word. We may also see from these
considerations what is:
3. The central topic of all prophecy. The building of God’s
house by
God’s
God’s Son, JESUS CHRIST!
. That house was a well-known
type of His body
(John 2:19-21). In that restored house He Himself was to
appear (Haggai 2:7;
Malachi 3:1; Luke 2:25-32). And out of that figurative “house”
or
family of
all other families on earth, He was to arise! When, therefore, the
work of
building that house, under apparently hopeless circumstances, has
to be
revived, how fittingly does the
spirit of prophecy suddenly reappear on the
scene, to stimulate,
direct, and encourage these men, who were, virtually,
building for all mankind in
building for their own MESSIAH! . It may remind
us
of those well-known passages, John 5:39; Acts 10:43; Revelation 19:10.
May it teach us also to give
that adorable SAVIOUR a similarly preeminent
place in our thoughts!
The Inspiration of
Prophecy (vs. 1-2)
Through the hostility of the Samaritans, who obtained
authority from
Artaxerxes, the work of building the temple was interrupted. This
interruption seems to have commenced under Cyrus (ch.4:5). It was
continued under the brief reign of an upstart who feigned himself to
be the
brother of Ahasuerus; and it was carried
on “unto
the second year of
Darius king of
“Then the prophets,” etc. Here notice
that:
Ø The people now needed rousing.
o
During the stoppage of
the building they had cooled in their
zeal for the house of the Lord. Had they examined their hearts
they might have seen this, and they might have inferred from
it that God must be displeased. But they had not the courage
to
do this. Are we not slow to examine our own
hearts, and to draw
faithful inferences from their state?
“Examine yourselves
to see whether ye be in the faith;
prove your own selves.”
(II Corinthians 13:5)
o If they looked around they might have seen the tokens of Divine
displeasure.
For, year after year, the heavens refused their dew,
and the
scanty harvests were smitten with “blasting, and with
mildew, and with hail.” Are we not slow to see the hand of God
in our
afflictions? Reflect: What greater calamity could befall us
than that God
should leave us to ourselves!
Ø
Haggai brought home the truth to
them.
o
His first commission
was to awaken them to a sense of their
growing
selfishness and apathy (see Haggai
1:1-5). How far
are we ever
justified in quietly “dwelling in cieled
houses”
while the work of God is neglected?
o
Then he reminded them
that the blast upon their harvests was
from God, and incited them to arise and build (ibid. vs.6-11).
o
This message from God
had the desired effect (ibid. vs.1-12;
compare the text). What part Zechariah took at this
early date
we are not particularly informed.
Ø
They were satisfied
with the credentials of the prophet.
o
What these were we are
not told. Miracles might have
authenticated him. This was notably the case with Moses.
Or
he may have foretold the drought through which they had
passed. In this way Samuel “was established to be a prophet
of the Lord” (I Samuel 3:19-20).
o
In whatever way it may
have been, Haggai so prophesied,
“in the name of the God of
about him. Look at
this
expression (see Exodus 3:13-20; 33:19;
compare also Numbers 14:17), where “power” is put for “name,”
as in Exodus 34:5-6). Reflect,
gratefully, that we have the truth
of God upon THE
CLEAREST TESTIMONY! The Scriptures
are authenticated
to us not only by miracles, but by the ever-
accumulating evidence of prophecy, and by the deep
experiences of the heart.
with them were the prophets of God helping them.”
Ø It sustains under the burdens of the work of God.
o
The work is
stupendous. Many interests are involved in it. Many
workmen are engaged in it. If all these were loyal, still
the work
would be heavy.
o
Haggai therefore, four
and twenty days after his first commission,
again appeared with needed words. “Then spake
Haggai the
Lord’s messenger in the Lord’s message,
saying, I am with you,
saith
the Lord.” What a
blessed assurance! How spirit
stirring!
(1:13-14;
see also Exodus 33:14-15.)
Ø It sustains against the murmuring of God’s people.
o
Sons of Belial will for very perversity cause trouble. There are
also crotchety persons
among the godly who embarrass their
leaders. And there are croakers who have a morbid pleasure
in
disparaging the good things of the present by comparing them
with the things of the past (see ch.3:12).
o
Haggai, seven and
twenty days after his former message, again
appeared to strengthen the hands of the faithful against
these.
In
doing this he uttered a very glorious prophecy, showing how
by the presence of
Jesus in this disparaged building it
should
come to exceed the glory of the
2:1-9).
Note — This prophecy should convince the Jews. They
admit that the Shekinah never
came to the second temple
(see Ezekiel 43 dealing with God’s removal of His presence
from the first temple – this web site – CY – 2015); that
temple is now no more. If the presence of Jesus did not
constitute the greater glory of the second house, what did?
Ø It sustains against
the assaults of enemies.
o
Opposition reappears,
now led by Tatnai and Shethar-boznai,
who question the right of the Jews to resume the building
which had been stopped by command of Artaxerxes (vs. 3-4).
o
Zechariah now
appeared. He opened his commission by
exhorting to repentance
(Zechariah 1:1-6). Note — When
trials come we
should search our hearts, and, if we see cause,
amend our ways.
o
Haggai also followed
with words of encouragement, and
assurances that, despite the opposition, the work would be
prospered. Zechariah subsequently gave them like assurances.
These
messages came at seasonable intervals to help the leaders
and the workers. Reflection — All these encouragements belong
to those building the spiritual temple, for the prophecies
have an
ulterior reference to gospel times. Let us use the inspirations of
prophecy.
Spiritual
Amendment (ch. 4:24-5:2)
It is quite true that the building of the house of the Lord
ceased in
consequence of the opposition of the Samaritans; it is also true that
this
cessation continued because of their animosity and opposition. Yet
this
does not express the whole truth. Here, as elsewhere, if not everywhere,
different causes combined to produce the one result. The long inactivity on
the part of the returned Jews was partly due to their
own moral deficiency;
there was with them some:
great advantage of being able to compare one book of
Scripture with
another, and (what is more) a historical with a prophetical
book.
Comparing Haggai 1. with Ezra 5.,
we conclude that, under the pressure
from without, the first zeal of the liberated captives
cooled, and that they
allowed themselves to be too much affected by the
unfriendliness of their
neighbors. If it
was really necessary — as perhaps it was — to lay down
their weapons at the first, they might have resumed them
much sooner than
they did. They permitted nearly two years to pass without
venturing to take
up that which they laid down. Meantime the first ardor
abated, and priests
and people, taking their tone from the governor and the high
priest, settled
down into satisfaction when they should have been filled
with eagerness
and anxiety. A noble
aspiration was rapidly giving way to an ignoble
contentment. This is but too frequently recuring
a page in the history of
human goodness. First an all-consuming ardor, an intensity
of heat which
promises to shine with utmost brilliance and burn up
everything which is
impure; then, after a while, the light dies down, the spirit
cools, and only a
few sparks, with a little smoke, are left. First devotion, which thinks the
hours of worship all too short; zeal which longs to multiply
its labors;
consecration which prefers the post of danger and the field
of difficulty.
Then languor, laziness, love of ease; the hours of
worship are too long; the
duties too heavy; the perils too great. The sanctuary is
passed by, the
vineyard deserted, the enterprise abandoned.
vigorously, after the manner of a Hebrew prophet, Haggai
reproved and
incited Zerubbabel and Jeshua, we may read in both chapters of that book
of prophecy. “Is it time for you to dwell in your cieled houses, and this
house lie waste?”
is the burden of the Lord which Haggai delivered. These
men of God — for he was joined by Zechariah — must have
sought the
praise of God rather than that of man; their one care was to
be faithful to
Him in whose name they spoke, and so to “deliver their soul.”
They did not
“prophesy smooth things,” but rough, hard, trying things. Not only those
whose chief vocation and profession it is to speak for God,
but all who fear
His name
and call themselves His disciples, must be ready, on occasion, to
declare the “burden of the Lord,” to speak the
word which is unpalatable,
which wounds and troubles the soul. Sometimes it is our
duty, like the
Master, to send men away “sorrowful” (Matthew 19:22).
Sometimes
we must receive in grief rather than anger the reproaches of
our friends.
“Faithful
are the wounds of a friend.” (Proverbs 27:6)
build” (v. 2). The
Jewish leaders hearkened to the voice of God speaking
to them through the prophets, and they regained their lost
devotedness.
“Then
they rose up, and began to build.” They heeded the admonitions
given, and cheerfully cooperated with those who gave them. They had the
wisdom to perceive that they were wrong; they frankly owned
it, and they
promptly and energetically set themselves to rectify their
ways. Here is
TRUE MANLINESS as
well as WISDOM!
It is a weak and
foolish thing
for a man to go on in a false course when he sees that he is in the wrong.
There is
nothing which
more:
Ø
honors our
manhood than to submit at once to the known will of God,
whether by pursuing our path, or by returning in our way, or
by holding
our hand. There is nothing which more:
Ø
conduces to our own spiritual elevation and dignity. Before honor is
humility; if we humble ourselves, when wrong, we begin at
once to
enter the path which leads to true exaltation. There is
nothing which
more:
Ø
conducts to lasting usefulness and joy. If Zerubbabel had rejected the
counsel of the Lord, he would certainly have suffered. As it
was, he
was honored and enriched of heaven.
RENEWAL OF OPPOSITION ON THE PART OF
THE
NEIGHBORING
HEATHEN. LETTER WRITTEN BY THEM AND
SENT TO DARIUS (vs. 3-17).
Once more opposition showed itself. Tatnai, a high
officer, called “governor on this
side the river” (v.
3), perhaps satrap of
Persian noble probably, at this time took the lead, and
learning that the building
was
making progress, came in person to
by
what authority the temple and city were being restored. Zerubbabel
seems to have answered, “By the authority of a decree of Cyrus,
issued in
the year
that he became king of
question was asked, “What are the names of the men responsible for
carrying on the work?” Zerubbabel
answered that he was alone
responsible, giving his name as Sheshbazzar,
and declaring himself to be
acting under a commission received from Cyrus (v. 15), and never
revoked. Thereupon Tatnai and Shethar-boznai seem to have proposed a
cessation of the building until reference could be made to Darius
and his
pleasure learned (v. 5); but Zerubbabel
declined to agree to this, and the
work proceeded without intermission (ibid.). Meanwhile, a
letter was
written to Darius, not unfairly stating the case, and suggesting
that the
state archives should be searched for the decree ascribed to
Cyrus, that it
might be seen what exactly it was that the decree sanctioned, and
further
that the king should expressly declare what his own pleasure was in the
matter (v. 17). This letter Tatnai, in
his capacity of satrap, dispatched to
the
court by special messenger, and so left the business to the decision of
Darius and his counselors, without
further seeking to influence him.
Remark the strong contrast between this dispatch and that
of the
Samaritans. In the Samaritan letter private pique and enmity show
themselves —
4:12), “hurtful unto kings and provinces’’
(ibid. v. 15);
its intention to
revolt is assumed (v. 13); the king is warned that his dominion
and
revenue are in danger (v. 16); no hint is given of there having
ever been
any
such document as the decree of Cyrus; no reference is made to
Sheshbazzar or the royal commission that he had received; altogether,
the
case is stated as strongly as possible against the Jews, with great and
manifest unfairness. Here, on the contrary, where the person who
takes up
the
matter is the Persian governor, a dispassionate tone prevails; no
charges are made; no abuse uttered; the letter is confined to a
statement of
facts and an inquiry; the Jews are allowed to give their own
account of
their proceedings, nearly half the letter being their statement
of their own
case (vs. 11-15); the decree of Cyrus is brought into prominence,
asserted on the one hand, not denied on the other; that it should
be
searched for is suggested; and finally there is a simple request
that the king
will declare his will in respect of the building.
3 “At the same time came to them Tatnai,
governor on this side the
river, and Shetharboznai and their companions, and said thus unto
them, Who hath
commanded you to build this house, and to make
up this wall?” Tatnai, governor
on this side the river. The
title given to
Tatnai is the same which is assigned to Zerubbabel,
both in ch.6:7
and
in Haggai (Haggai 1:1, 14, etc.), viz., pechah,
which is a somewhat
vague term of authority, translated sometimes “captain” (I
Kings
20:24; Daniel 3:2-3, etc.), sometimes “deputy (Esther 8:9;
9:3), but
generally, as here, “governor.”
The etymology is uncertain, but seems not
to
be Semitic. The respective rank of Tatnai and Zerubbabel is indicated,
not
by this term, but by what follows it. Tatnai was pechah “beyond the river,”
i.e. governor of the
whole tract west of the
of
other “sub-satrap of
of
his subsatraps.
4 “Then said we unto them after this manner, What are the names of
the men that make
this building?” Then
said we unto them. It is impossible
that the existing text can be sound
here. Ezra must have written, “Then said
they to them.” Tatnai and Shethar-boznai followed up their first question by a
second, “What are the
names of the men that make this building?” (compare
below,
vs.
9-10).
5 “But the eye of their God was upon the elders of the Jews,
that they
could not cause them
to cease, till the matter came to Darius: and
then they returned
answer by letter concerning this matter.”
The eye of their
God was upon the elders. “The eyes of the
Lord are upon the righteous and
His ears are open to their cry!”
(Psalm 34:15)
with a jealous watchfulness, which never for a moment slackens. “He
withdraweth not His eyes from them”
(Job 36:7). Nothing happens to them
that He does not know and allow. At
this time the elders, who
presided over
the
workmen employed in the restoration, were a
special subject of God’s
watchful care, so that
those who would fain have hindered them could not.
The work of rebuilding went on uninterruptedly during the
whole time that
the
messengers were away.
A Faithful
Ministry in the Church (vs. 1-5)
name of the God of
Ø
It advances in the Divine Name. These two prophets
came to
the name of God; a
faithful ministry:
o
is commissioned
by God,
o
has His
authority, and
o
is qualified by Him
(II Corinthians 5:20).
Ø
It partakes of the Divine Character. These prophets must
bear in their
conduct the purity of God, and in their words the mercy of
God; a
faithful ministry must exhibit the Divine Character.
Ø
It recognizes the Divine Covenant. These two prophets
came to
as the covenant people engaged in a great work; a faithful
ministry is for
the Church in its redemptive relationships.
The
building operations of
easy life, and was
reluctant to enter again upon the arduous task of civil
and religious restoration.
(It is bad and is a great mistake to take the
path of least resistance to Satan’s overtures. CY – 2015)
Ø
This faithful ministry
was necessary. The Israelites were
dwelling in
ceiled houses, and God’s house was waste (Haggai 1:4). They
required
to see the wrong of this; and who will show it them if the
prophets of
God
do not?
Ø
It was timely. It was a word in
season to the people; they needed to be
called from indifference to their great work. A faithful
prophet will
adapt his words to the condition of his hearers, and seek to
engage the
Church in the duty of the hour.
Ø
It was effective. The people no longer “earned
wages to put into a bag
with holes,” but
they feared the Lord, and entered upon his work
(Haggai
1:6). Duty is really more remunerative than luxury. See then
the reviving effect which two earnest men may exert within a
lukewarm
Church;
they quicken its fading life and inspire its languid work. A
faithful ministry is most influential for good.
“Prophesied unto the Jews.”
Ø
Not carnal. No sensational
appeals were made to set the luxurious
Israelites
to build again the ruined temple; but by the
word of the Lord
they were urged to duty. The weapons of our warfare are spiritual
(II
Corinthians 10:4); THE WORD OF GOD
is the preacher’s power.
Christ’s ministry was spiritual.
Ø
Not coercive. The sword did not
drive the Israelites out of their celled
houses; but the word of God spoken by His servants, working
in the
conscience. The
truth is attractive, not coercive. Christ drew sinners to
hear Him.
Ø
Not cunning. These two prophets
did not seek by cunning arts to win
the Israelites from luxury to work for God; but by faithful
words of
remonstrance. Christ sought not to win men by artifice, but
by a solemn
statement of fact and duty. The
world will not be subdued to virtue by
the statesman, by the warrior, by the educationalist, but by the prophet.
OF GOOD MEN. “Then rose up Zerubbabel”
(v. 2). The
prophets alone are morally powerful; but much more so when Zerubbabel
and Jeshua are allied with them.
Ø
The alliance augments numbers.
The work of restoration gathers
strength by numerical addition, especially by the addition
of influential
men like Zerubbabel. The ministry
needs numerical support; numbers:
o
increase the force of
the testimony,
o
exhibit the power of
the gospel;
o
aid the argument of
the truth; and
o
are prophetic of future increase.
Ø
The alliance ensures efficiency.
Zerubbabel will aid, advise, support the
two prophets, and they in turn will aid him; this combined
agency will
inspire
(Mark
2:3). In the multitude of counselors there
is wisdom and (“safety.”
Proverbs 11:14; 24:6)
FOR WHICH IT IS CALLED.
Ø
Productive work. “To build the house of God” (v. 2).
But for these
two prophets it is likely that
in their ceiled houses, and have neglected the temple. The
Church
would be much more unmindful of Christian work than it is
were
it not for its faithful
ministers:
o
They awaken its
memory.
o
They quicken its
conscience.
o
They arouse its
affections.
o
They give it a good
personal example by coming
themselves to
build the house of God;
well nigh all houses of God in the earth would not be built
but for
the ministers of the gospel.
Ø
Permanent work. The house endures
when those who built it are gone.
prophet” (v. 1). “At
the same time came to them Tatnai, governor on this
side the river” (v.
3). When the prophet comes to a Church to aid its
work, Satan generally sends agencies to hinder it. The
satanic:
o
Simultaneous. The
prophets and the hostile governors come together;
the spiritual and the satanic move side by side.
o
Inquisitive. “Who hath commanded you to build this house?” How
the
satanic interrogates the spiritual.
o
Overruled. “But the eye of the Lord was upon the elders of the Jews.”
overcome all hindrances.
The Eye of
God (vs. 3-5)
The “people of the land” procured
authority from the Persian king to stop
the
rebuilding of the city and wall of
rebuilding of the temple as well. After an interval of nine years,
through the
incitement of the prophets Haggai and Zechariah, the great work was
resumed, and with the resumption the old hostility was revived. So
the
text, etc. The eye of their
God was upon them:
Ø This figure expresses His watchful care.
o
His eyes are
everywhere (see Job 28:24; Proverbs
15:3). He
observes us in the work of the sanctuary. When working in
the city.
When
working on the wall. (When we rise up
and when we sit
down; Psalm 139:2)
o
His vision searches
the heart (see I Samuel 16:7). He fully
comprehends the hypocrite. So the
sincerity of the innocent.
How assuring! How nerving to moral courage!
Ø It also expresses loving favor.
o
As pity is expressed
by the human eye, so, etc. Thus used to express
the compassion of God for His suffering people in
10).
Also, for the tears of Hezekiah (II Kings 20:5). So He pitied His
people in
o
As the eye also
expresses satisfaction, so the complacency of God, etc.
Thus
favor towards the holy land (Deuteronomy 11:12). Towards the
holy temple (I Kings 8:29). Towards the holy people (Psalm
34:15;
Jeremiah 24:4-7). What comfort to the faithful!
Ø They need this in the presence of their inquisitors.
o
They are people of
influence. There is “Tatnai, the governor on this
side the river.” If
the “river” here be the
be over the provinces of
If the
probably the secretary appointed by the Persian crown, as
was
customary, to act as a check upon the governor. There were “their
companions,” probably
magistrates.
o
They put questions
which imported mischief. By whose authority do
you build (v. 3)? Expressed again, v. 9.
Who are your leaders in this
questionable business? Implied, v. 4 (see v. 10).
Ø Their answers were guided by a watchful wisdom.
o
That they acted as the
“servants
of the God of heaven and earth” (see
v. 11). No authority could be higher.
o
That they claimed a
prescriptive right in the temple which was
originally built by one of their great kings (see v. 11).
o
That their captivity
did not forfeit them that right. For God banished
them into captivity for their sin: Nebuchadnezzar was but
his servant;
and God now favors their restoration (see vs. 11-12). We should never
be ashamed to avow our connection with God and His work.
Ø By moderating the opposition.
o
Their former
unscrupulous foes are not mentioned (see ch. 4:7-9).
Changes
in the supreme government often involve changes of
provincial rulers. Possibly the judgment of God may have
overtaken
them.
o
The temper of these
men is better. They state facts honestly.
Ø By sustaining them at their work.
o
Tatnai proposed that, until the question of their right should be
determined by Darius, the work should cease. But they saw
the eye
of their God, and declined (v. 5).
o
The prophets kept this
vision vividly before them. They came forth
from the presence of God, having witnessed His visions and
heard His
words, which, under the strongest sense of the reality, they
so
communicated that the people saw as it were the very eye of
God upon
them, and went on with His work. Should not ministers, as
coming from the very presence of God, so deliver the gospel
message?
Ø By bringing good out of the evil.
o
The attention of
Darius was thus called to the decree of Cyrus (see v.17).
o
The king issued
instructions accordingly (ch.6:6-12).
o
These instructions
were carded out, and the good work was carried on
to its completion (ibid.
vs.13-15).
The Providence of God
over the Church (v. 5)
WATCH OVER THE ENEMIES OF THE CHURCH (v. 5). As soon as
the Israelites commenced to build the temple their enemies
began to
trouble them; but while the eye of “Tatnai,”
“Shethar-boznai, and their
companions” was
upon them, “the eye of their God was upon the elders of
the Jews.”
Ø
The Divine providence
is cognizant of the first motion of the enemies of
the Church; this should cause them to pause in their unholy
task.
Ø
The Divine providence
watches the men who would oppose themselves
to the enterprise of the Church; they cannot escape the
Omniscient eye.
Ø
The Divine providence
watches the Church earnestly in the midst of its
enemies. The look sends
light, means love, indicates help, should inspire
trust. Let the eye of the
Church be toward God. The Church must
remember that the eye of God is upon it, and not yield to
the enemy.
History
proves that God’s eye is upon the Church; the Bible asserts it;
reason suggests that the heavenly Father will watch over His
troubled
children and workers.
DEFEAT THE ENEMIES OF THE CHURCH. “That they could not
cause them to cease”
(v. 5). The providence of God sustained the
Israelites
in their work of building, notwithstanding the hostility of their
enemies.
Ø
cause them to cease.”
Ø
the matter came to Darius.” The people of God have citizen rights, and
are not to cease their work at the bidding of unauthorized
men.
Ø
Church. The letter in those days was a slow process; before
it could be
answered the building would be well advanced. This delay was
useful to
His people. Thus
God’s aid renders the Church victorious over enemies.
THE CHURCH TO
EXPERIENCE THE FULL SEVERITY OF
TRIAL. The opposition of Bishlam, Mithredath, Tabeel, and the rest
of
their companions (ch. 4:7) was much
more inveterate than that of
Tatnai; the hostility now is feeble. Heaven does not always
allow the
furnace into which the Church is cast to be seven times
hotter than is wont;
in wondrous and
kindly manner it restrains the wrath of man, that spiritual
work may be completed. The
worst passions of men are controlled by God;
the old enmity of the serpent is limited and often subdued.
HELPERS FOR THE
CHURCH. “Let the work of this house of
God
alone” (ch. 6:7). God can raise up a Cyrus
to commence the work,
and a Darius to conserve and complete it; kings are within
the plan of
UPON IT!
6“The copy of the letter that Tatnai,
governor on this side the river,
and Shetharboznai and his companions the Apharsachites,
which
were on this side the
river, sent unto Darius the king:
7 “They sent a letter unto him, wherein was written thus;
Unto Darius
the king, all
peace.” The Apharsachites recall
the “Apharsites”
and the
“Apharsathchites” of
ch.4:9. Possibly all the three forms are
provincial variants of the more
correct Parsaya, which appears in Daniel
(6:28) as the Chaldaean
equivalent of “Persian.” Here
the Apharsachite
“companions” of Tatnai and Shethar-boznai are
perhaps the actual Persians
who
formed their body-guard and their train.
8 “Be it known unto
the king, that we went into the
to the house of the
great God, which is builded with great stones,
and timber is laid
in the walls, and this work goeth fast on, and
prospereth in their hands. 9 Then asked we those elders, and said unto
them thus, Who
commanded you to build this house, and to make up
these walls? 10 We asked their names also, to certify thee,
that we might
write the names of the
men that were the chief of them.”
We went into the
a
doubtful passage in Nehemiah (Nehemiah 3:7), that Tatnai
ordinarily resided
at
Jernsalem. But
this expression indicates the contrary. Most probably the
satrap of
remarkable expression in the mouth of a heathen. It has some
parallels, e.g.
the
expressions of Cyrus in ch.1:2-3, and of Nebuchadnezzar in
Daniel 2:47 and 3:29; but they were persons who had been
brought to
the
knowledge that Jehovah was the one true God, under very peculiar and
miraculous circumstances. Tatnai, on the
other hand, represents the mere
ordinary Persian official; and his acknowledgment of the God of the
Jews
as
“the great God” must be held to indicate the general belief of the
Persians on the subject (see the comment on ch.1:2). Which is
builded.
Rather, “being builded.” With great stones. Literally, “stones of
rolling,” which is commonly explained as stones so large that they
had to
be
rolled along the ground. But the squared stones used in building neither
were, nor could be, rolled; they are always represented as dragged,
generally on a rough sledge. And it is not at all probable that in
the “day of
small things” (Zechariah 4:10) the Jews were building with very large
stones. The Septuagint translates “choice stones;” the Vulgate
“unpolished’’ or
“rough stone.” Some of the Jewish
expositors suggest “marble.” And
timber is laid. A good deal of timber had been employed in the old
temple, but chiefly for the floors of chambers (I Kings 6:10),
for the
internal lining of the walls (ibid. vs. 9, 15), and probably
for the roofing.
In the new temple, timber seems to have been employed also
as the main
material of the walls. Here again we have a trace of the economy
necessary in the “day of small
things.”
11 “And thus they returned us answer, saying, We are the servants of
the God of heaven
and earth, and build the house that was builded
these many years ago,
which a great king of
up.” We are the servants of the God of heaven and
earth.
Instead of doing as they were requested, and giving in a
long list of names
and
titles of office, the elders merge their individuality in this general
phrase; as though they would say, “As individuals, we are
nothing; as men
of
mark in our nation, we are nothing; what we do, we
do simply as
servants of God, directed by Him (Haggai 1:8), bound to obey Him,
answerable only to Him for our conduct.” They speak of God as “the God
of
heaven and earth” — a very rare title
— partly in humble
acknowledgment of His universal and absolute dominion, as Christians
speak when they call God “the Maker of
heaven and earth;” partly to
impress favorably those to whom they speak, persons accustomed to
regard God primarily as the Being who “gave mankind earth and
heaven”
(Rawlinson’s ‘Cuneiform
Inscriptions of Persia,’ vol. 1. pp. 285, 291, 319,
324, etc.). And build. That is “rebuild.” The house that was builded
these many years ago. The old house, begun
more than 400, finished
nearly 400 years previously, and only just beginning to rise
again from its
ruins, after lying waste for nearly seventy years. Which
a great king of
if
we consider the extent and prosperity of his kingdom, and the position
that it occupied among the other kingdoms of the earth — a “great king”
under whatever aspect we view him, though
one who sowed the seeds of
that corruption which
ultimately sapped the national life, and provoked
God to bring the monarchy to an end.
12 “But after that our fathers had provoked the God of heaven
unto
wrath, He gave them
into the hand of Nebuchadnezzar the king of
people away into
Mainly by their long series of idolatries, with the moral
abominations that
those
idolatries involved:
For centuries, with only short and rare intervals, “the chief of the priests, and the
people,
had with only transgressed very much after all the abominations of the
heathen,” and had even “polluted
the house of the Lord which He had hallowed
in
Nebuchadnezzar the
king of Babylon. He punished, as He always does,
NATIONAL APOSTASY with
NATIONAL DESTRUCTION! . Making an
idolatrous people, but a less guilty one, His sword, He cut off
previously cut off
the
bulk of the people into a distant country. Not by his own
power or might did
Nebuchadnezzar prevail. God could have delivered the Jews
from him as
easily as He had delivered them in former days from Jabin (Judges 4:2-24),
and
from Zerah (II Chronicles 14:11-15), and from
Sennacherib
(II Kings 19:20-36). But He was otherwise minded; He “gave
them into
the hand of
Nebuchadnezzar” (compare II Chronicles 36:17). He divided
their counsels, paralyzed their resistance, caused Pharaoh Hophra to desert
their cause (II Kings 24:7), and left them helpless and
unprotected.
Nebuchadnczzar was his instrument to chastise his guilty people, and in
pursuing his own ends merely worked out the
purposes of the Almighty.
13 “But in the first year of Cyrus the king of
Cyrus made a
decree to build this house of God.” Recent discoveries
of
contract tablets have shown that at
title of “king of
same title was passed on to his successors, Cambyses,
Darius, etc. Hence
we
find Artaxerxes Longimanus
called “king of
(Nehemiah 13:6).
14“And the vessels also of gold and silver of the house of
God, which
Nebuchadnezzar
took out of the temple that was in Jerusalem, and
brought them into the
take out of the
one, whose name was Sheshbazzar, whom he had made governor;”
The
vessels also of gold and silver. See ch. 1:7-11. On the great importance
attached to these vessels, see the comment on ibid. v.7. So long as they remained
at
Babylonians, and a disgrace to the Jews. Their
retention was a perpetual
desecration. Their
restoration by Cyrus was an act at once of piety and of
kindliness. On the
comment ibid.
15 “And said unto him, Take these vessels, go, carry them into
the
temple that is in
his place.” Let
the house of God be builded in his place. i.e. upon the
old
holy site — the place where Abraham offered his son Isaac, in a figure
(Hebrews 11:17-19), where the angel stood and stayed the
pestilence in
David s time (II Samuel 24:16-18), and where “the glory of the Lord
descended and filled the house” under Solomon (II Chronicles 7:1).
16 “Then came the same Sheshbazzar,
and laid the foundation of the
house of God which is
in
now hath it been in
building, and yet it is not finished.”
Since that time
even until now hath it been in building. It
is
not quite clear whether these words are part of the answer given by the
Jews to Tatnai, which he reports
to Darius (see v. 11), or Tatnai’s own
statement of what he believes to have been the fact. Perhaps the
latter view
is
the more probable; and we may suppose Tatnai not to
have been aware
that from the second year of Cyrus to the commencement of the reign of
Smerdis, and again during the latter part of this reign and the
first eighteen
months of the reign of Darius, the work had been suspended.
17 “Now therefore, if it seem good to
the king, let there be search made
in the king’s
treasure house, which is there at
be so, that a
decree was made of Cyrus the king to build this house
of God at
concerning this matter.” Let there be search made in the king’s
treasure
house. The Vulgate has
“in the king’s library;” and this, though not the literal
rendering, is probably what was intended by Tatuai.
Libraries or record
chambers were attached to the royal residences under the old
Assyrian and
Babylonian kings; and the practice was no doubt continued
by the Persians.
Some of these record offices have been recently found, and
their stores
recovered. In the year 1850 Mr. Layard
came upon the royal library of
Asshur-bani-pal at Koyunjik, and obtained from
it several hundreds of
documents. More recently, in 1875-76, some Arab explorers happened
upon
a
similar collection near
(‘Transactions of the Society of Biblical
Archaeology,’ vol. 6. pp. 4, 582).
It is quite possible that the “decree of Cyrus” may still exist, and be one
day
recovered.
Opposition
Revived (vs. 3-17)
We have in these verses a twofold account of two different
things. In vs. 3-4, in
the
first place, we have the historian’s account of the revived
opposition called out by the revival of the work of temple-building
on the
part of the Jews. In vs. 6-10 we have an almost identical but slightly
fuller account of the same matter in the letter sent by the
opponents
themselves to Darius. In v. 5, in the next place, we have the
historian’s
account of the amount of success to which that revived opposition
attained, viz., to obtaining the consent of the builders, whilst
still justifying
and
continuing their operations, to refer the whole subject to King Darius.
In vs. 11-17 that same letter of the same opponents to
Darius gives us a
fuller account of this point also. Altogether, we cannot help
seeing how
very marked is the difference, so far as the question of result is
concerned,
between this attempt and that made before. In that other case,
while the
appeal was pending, the work on the spot almost expired of itself
(ch. 4:4).
In this case, although the appeal is consented to, the work
on the spot,
meanwhile, thrives to perfection (vs. 5, 8). What are the reasons of
this
striking difference? So far as second causes go, they will be
found, we
believe, in two things, viz.,
1. In comparatively
greater moderation on the part of the attack; and,
II. In comparatively greater vigor on the part of the
defense.
Let us proceed to see how the whole story illustrates these
two points.
Ø
apparently not so general. Names we read of before (ch.4:7,
9),
such as Bishlam, etc., the Dinaites, etc., are now mentioned no
more. Tatnai and Shethar-boznai are acting, if not in ignorance,
yet in independence, of native ideas. So much so, that the
only
“companions”
mentioned in this case, the Apharsachites, are
supposed by some to be themselves “Persians” of some sort.
At
any rate, all the other previous “companions”
are only
conspicuous now by their absence. The present
movement is less formidable than the previous one
both in
numbers and names. Also the attack is:
Ø
less vital. There is no
such plausible yet utterly fatal proposal for
cooperation in this instance as that we read of before; only certain
not unnatural and, all things considered, not disrespectful
inquiries
are addressed to those engaged in so evidently important a
work.
“Where is your authority for operations such
as these? Who are
the persons who hold themselves really responsible for them.” (See
vs.
3-4, 9-10, reading “they” for “we” in ver. 4 with Septuagint,
Syriac, and Arabic versions, and even in the Chaldee with very
slight change.) These deputy rulers would have failed in their duty
if they had asked any less; even if we infer, as we must, from v. 5,
that their object in so doing, at any rate in the
first instance,
was to “cause” the Jewish elders to “cease”
for the time. Such
opposition, even so, is very different from that settled intention to
“frustrate” the Jewish “purpose” entirely of
which we find traces
before (ch.
4:5). Once more, the attack is:
Ø
less unreasonable and malignant. The answer of the elders to the
official inquiries put to them is heard with candor, and reported
with truth. Nor are any charges made, as before, of
treachery or
sedition. Nor is anything more proposed to the king than a
due
hearing and examination of the appeal which the Jews have
made
to a previous edict of Cyrus in justification of their
conduct (v. 17).
Meanwhile,
moreover, though apparently with some reluctance, the
chief authorities of the province in which
consented to treat that justification as being, till proved
otherwise,
sufficient and valid, by allowing that work to go on without
endeavoring to stop it by menace or force. In all this, if
there is something of opposition, as there undoubtedly is,
it is not
like that of the previous occasion — not a wide conspiracy,
not a
deadly aim, not a malignant effort, like that before.
good one:
Ø
On the score of
principle. “We are the
servants of the God of heaven
and earth” (v. 11).
In other words, “Do you ask our names? We are
named
after the
great God (see v. 8), the God of heaven and earth.
Do
you ask why we are thus laboring? Because in doing so we serve
Him” (compare
Acts 27:23). It was well for them to put this first,
like soldiers displaying the flag they fight under on entering into
the battle. “Before all things
we wish you to understand that this
is a question with us of religion.”
Ø
On the score of
precedent. This was no novel idea that
they were
engaged in promoting. They were not beginning, but
restoring,
the temple. Many
successive centuries (though these officials
were perhaps not aware of it) a
glorious temple TO THE
GREAT
GOD had stood on that place. Not only so, the man who
had originally “built” and “set it up” had been one
of the
greatest of their kings. This was also a wise line to adopt.
If they
were permitted to be Jews at all (as they certainly were),
they might
not only be allowed to worship their own God (as already
touched on),
but also to worship Him according to a long-established and
truly
national manner.
Ø
On the score of
necessity. Their national welfare and even existence
depended on the work they were engaged on. Long experience
and
heavy affliction had brought home this truth to their hearts.
Why had
their fathers gone into captivity? Why had the original
house been
destroyed? Because their “fathers”
had “provoked
the God of heaven”
for years in connection with the worship of that house (v. 12; also
II
Chronicles 36:14-20; Jeremiah 7:1-15, 30). On the restoration,
therefore, of the true worship of Jehovah, and, as a first step towards
that, on the restoration of this His house, depended, nationally, their
very life. The very
permission, in fact, to rebuild it at all was a kind of
token of restored animation which it would be double death to neglect.
Ø
On the score of
authority. In all this they were acting,
furthermore, as
good subjects of
who conquered “
decree to rebuild this house. Also, one of his first
appointments the
appointment by name (v. 14) of a Jewish “governor” to see to this
work.
Also, one of his first actions the very significant
action of restoring the
temple vessels.
Ø
In the way of
conclusion. All these things being so, was
it to be
wondered at that “the same Sheshbazzar,”
thus empowered and
equipped, had come to
rather to be wondered at that a work of such amazing
importance
should have remained on hand for so long (v. 16)? Even “yet it is
not finished!” What
a master-stroke was that to end with. “You ask
why we have done so much. As Persian officials, speaking to
us as
Jews,
rather ask why we have done so little.” Observe, in all this:
o
The secret of spiritual deliverance. God delivers His
people sometimes
by restraining their adversaries (Psalm 76:10; Proverbs
16:7);
sometimes by giving themselves special wisdom and courage
(Luke
21:15;
Acts 6:10); sometimes, as here, by doing both. How
comparatively tame these adversaries. How bold and wise
these
defenders. How
complete, therefore, even so far, the deliverance
granted (compare Acts 4:8-14, 21).
o
The secret of spiritual courage. Why is it we fear man
so much?
Because, as a rule, we fear God too little (Luke 12:4-5). How
different the case when, as here, we feel the “eye of our God”
to be “upon” us (v. 5). See also, in case
previously referred to,
Acts
4:19, and 5:29; also Isaiah 51:12-13. Many feel
a difficulty
in speaking for Christ.
If they were more often in the habit of
speaking with Him the difficulty would greatly diminish. Possibly
it might even be found on the opposite side (see once more Acts
4:20).
o
The secret of
dealing with honest doubt; viz.,
§
listen to it, do not
repel it;
§
confront it, do not
avoid it;
§
enlighten it, do not despise it.
The
reason why many are “skeptics” — i.e. (if they are so honestly)
merely “inquirers” — is because they do not know the
strength of
the believer’s position. If you know it, as the true
strength of their
position was known by the Jews before us, and can make it
known
in turn to such “inquirers” with like courage and wisdom,
you will
at least obtain their respect. It may also please God to
cause your
effort to do even more (see II Timothy 2:24-25).
Wisdom in
Trial (vs. 3-17)
Hardly had the Jews recommenced their work, when they again
found
themselves subjected to a:
unfriendly neighbors came to the attack. They challenged
their right to
build up the walls: “Who hath commanded you to build?” “By whose
authority do ye these things?” The names of the leading men were
demanded (v. 4), with a view of sending them on to the
Persian court.
Pressure was evidently to be brought to bear on them to compel them to
desist. Accusations would certainly be made against them;
ill feeling would
inevitably be fostered; prohibition would probably be
issued; and, not
unlikely, there would be forfeiture of privileges if not
loss of goods,
perchance of liberty. What, now, should they do? Should they
again lay
down the saw and the trowel, leave the woodwork and the walls
till a more
favored time, and content themselves with using the altar
they had reared,
as hitherto? They were enjoying freedom in their own land,
with liberty to
worship the Lord according to their ancient law; perhaps
they would lose
everything by striving after more than they had. Should they
yield to these
alarms presenting themselves in the form of prudence? or should they
dismiss them as cowardly fears, and go on with their work, confiding in the
help of Jehovah? Such
distractions must have (or may have) agitated and
perplexed their minds. Such trials of faith we may expect
when we have
entered the path of piety or the field of Christian work.
Inexperience might
imagine that in a path so sacred and Divine the adversary
would not be
allowed to enter. But experience knows that it is not so;
that “there are
many adversaries” (I Corinthians 16:9) we must expect to encounter.
Not only
from “them that are without,” but also from those that are
within
the Church do obstacles, hindrances, discouragements arise. We may look
for sympathy, help, success, victory; and, behold! there meets us:
Ø
conflict,
Ø
disappointment,
Ø
defeat.
Shall we, we ask ourselves, retire as
unfitted for what we have
undertaken? or shall we hold on our
way, still grasp our weapon, trusting
that the insufficiency which is of man will be more than made up by the
sufficiency which is of God? But in this trial of faith we have, as they had:
elders of the Jews, that they could not cause them to cease” (v. 5). Here
was:
Ø
a spiritual
force working
within them. They felt that their work
was
marked of God. The active participation of His prophets in
the work
(v.2)
would help them to this. They realized that they were being
Divinely guided, and were engaged in the most sacred cause:
“We
are servants of the God of heaven” (v. 11). They were wisely
conscious that past misdoings had led to penalty and suffering
(v. 12).
They
lived and wrought “as ever in the great
Taskmaster’s eye;” and
because they felt that He who “looketh
from heaven and beholdeth
all the sons of men” (Psalm
33:13) was continually regarding them,
accepting their service, recording their negligence and
distrust, prepared
to reward or to rebuke, they were incited to continue, let
their enemies
say or do what they please.
The thought of God’s all-seeing eye, of
His
all-searching glance, is one of the strongest spiritual
forces which can
work within us. Man sees and blames. Man sees and
threatens. Yes; but
God is an on-looker also, and an IN-LOOKER too. What does He see?
What
does He think? What judgment is He forming? What does He
purpose? If He is for us, who can be against us? (Romans 8:31)
But
here was also:
Ø
a Divine power
working
upon them. There is suggested here a
prompting, controlling influence exerted upon them from on
high.
God
saw them, and, beholding their difficulty and their need of His
Divine
help, interposed to sustain their courage, to
strengthen their
hand, to uphold them in their work. This is a power to be earnestly
sought, and found, in believing prayer, when we are passing
through
the time of trial.
their case before the Persian authorities. They gave a fair
representation of
the answer of the Jews to the royal court, and begged that
steps should be
taken to confirm or disprove this their reply. “Now
therefore, if it seem
good to the king, let there be search made in the king’s
treasure house…
whether it be so” (v.
17). We may presume that the Jews knew the tenor
of this communication. We can picture to ourselves their
anxiety to know
the result of the appeal. What if the record should not be
found in the
Persian
archives! What if some ignorant
librarian failed to know where it
was kept! What if
some venal officer should be bribed to get at it and
destroy it! etc., etc. Should they win or lose their case? It might,
after all,
go ill with them and their work. It was a time of suspense.
A very hard
time to go through. Souls that can endure all else know not
how to be
tranquil then. (This
is very true of waiting on tests for serious or terminal
illnesses! – CY – 2015) Then is the time to trust in God, to cast ourselves on
Him. When we can do nothing else, we can look up to heaven and
wait the issue
calmly, because ALL ISSUES are in the hands of the holy and the mighty One.
“What time
I am afraid I will trust in thee”
(Psalm 56:3)
Things
a Church should Understand Concerning Itself (vs.
11-17)
the servants of the God of heaven and earth” (v. 11).
Ø
An exalted service. It is
the service of God.
Ø
An extensive service.
It reaches in its influence throughout heaven and
earth.
Ø
An arduous service. It
is to rebuild a ruined temple in the midst of
enemies.
Ø
A humble service. At
best the Church is but a servant.
COMMISSION OF SIN. “But after that our fathers had provoked the
God
of heaven unto wrath, he gave them into the hand of
Nebuchadnezzar the
king of
the Church is alone responsible for its weakness.
Ø
Its degradation.
Ø
Its suffering.
Ø
Its destruction. “Who
destroyed this house.” All this was
attributable:
o
Not to the Divine
inability to help.
o
Not to the Divine lack
of interest.
o
But to the Divine
displeasure on account of sin.
Let the
Church understand and acknowledge that her sad condition before
the world is due to her
lack of fidelity; she must take the
discredit of her
broken temples.
WONDROUS
REDEMPTION. “But in the first year of Cyrus”
(v. 13).
Ø
The fact of
redemption. The Israelites were
delivered from Babylonian
captivity. The Church has
been set free from sin by Christ.
Ø
The history of
redemption. The history of
written in the records of
written in the Bible; it is an earthly record as well as a
heavenly history. It
is in the annals of
(Revelation
13:8; 17:8).
Ø
The research of
redemption. “Let there be search made” (v. 17;
I
Peter 1:12).
Ø
The pleasure of
redemption. “And let the king send his pleasure to us
concerning this matter.” God’s pleasure is man’s freedom.
“And since
that time even until now hath it been in building, and yet it is
not finished” (v.
16). It is indeed true that the Church is as yet engaged in
an unfinished enterprise; all its temples are not built; its
walls are not
erected; Jesus does not yet see all things put under Him.
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