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Ezr_5:1
Zechariah the son of Iddo. Really the grandson (Zec_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.
Ezr_5:2
Then rose up Zerubbabel … and Jeshua. Haggai's preaching was especially addressed to these two leaders (Hag_1:1), and their spirit was especially "stirred up" (Hag_1:14) 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" (Hag_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" (Hag_1:9, Hag_1:10);
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" (Hag_2:4); and
4. By encouraging prophecy—"The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it" (Zec_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" (Hag_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.
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 Ezr_5:2. 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 (Hag_2:18) and Zechariah (Zec_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 monopolise that name even on prophetic lips. It is thus, in another sphere, that historians speak of the Roman empire as being founded by Augustus Caesar, though in reality he only re-established 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 the indications of Providence, we shall find, in the first place; and by the voice of prophecy, in the next.
I. The INDICATIONS of PROVIDENCE. Providence had spoken to the people, in the interim between the visit of Rehum (Ezr_4:23) and the time at which our chapter opens, in various ways.
1. 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. (Ezr_5:3) 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 rumours 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 favourable to the Jews. To men anxious to be at work again, this would have been great encouragement to begin.
2. In the language of blessing. Judging from the apparently royal luxury which some of the returned Jews were enabled to indulge in (Jer_22:14; Hag_1:4), the means of recommencing the work must have been somehow placed in their power. This, also, a call to do so (comp. Deu_8:12, Deu_8:17, Deu_8:18; Gal_6:10; Jas_4:17).
3. 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 (Num_22:32), with signs of displeasure. The blessings he had given being misused, he began to withdraw them. Instead of plenty there was "dearth" (Hag_1:11), to the great impoverishment (verse 6) and sore disappointment (begin. verse 9) of them all. See further Zec_8:9, Zec_8:10 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).
II. The VOICE of PROPHECY. It was the special privilege, however, of Israel to have more than "constructive" calls from God's throne. He was graciously pleased to make known his will to them by articulate speech (Deu_4:33; Rom_3:1, Rom_3:2). So, accordingly, it was here. Besides these silent gestures on the part of Providence, so to call them, there were direct verbal utterances also from the lips of those who were authorised to speak to Israel in his name. Two such men, two of these prophets, Haggai and Zechariah, raised up especially, as it appears, for this special emergency, prophesied at that time to these returned Jews (Ezr_5:1). Much importance seems attached here to this fact. These prophets prophesied to these Jews, it is said, "in the name of the God of Israel which 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 recognise 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—
1. In the way of appeal. "Thus saith the Lord of hosts, Consider" (Hag_1:5); so again Hag_1:7, "Consider so, twice over, and with a special note of urgency, in Hag_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.
2. 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 (Hag_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 (Hag_1:4). Your present trials mean it too (Hag_1:6-11). Thus did prophecy, in this case, interpret Providence, and explain the "signs," as it were, of those "times."
3. In the way of promise. Our present history seems to speak of this particularly in the end of Hag_2:2—"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" (Hag_1:1-15. end of Hag_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" (Hag_1:13). Within a short month after (comp. Hag_1:15, and Hag_2:1) came another and larger promise (Hag_2:2-9); 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 (Zec 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 Mat_16:2, Mat_16:3; and see 1Ch_12:32.
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 Psa_19:1-6, and comp. Rom_1:19, Rom_1:20. For the further language of God's word see same Psa_19:7-9. Compare also, as showing the specially exalted and complementary character of prophecy or revelation, the remarkable declaration of Psa_138:2, and 2Pe_1:19-21. The dark page of God's doings (for so it is to us,. see Psa_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 Israel pointed forward in manifold ways to the coming and work of God's Son. That house was a well-known type of his body (Joh_2:19-21). In that restored house he himself was to appear (Hag_2:7; Mal_3:1; Luk_2:25-30). And out of that figurative "house" or family of Israel, as their peculiar crown and salvation, and as a blessing to 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, Joh_5:39; Act_10:43; Rev_19:10. May it teach us also to give that adorable Saviour a similarly pre-eminent place in our thoughts I
The inspiration of prophecy.
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 (Ezr_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 Persia." Thus the work was stopped for about sixteen years. "Then the prophets," etc. Here notice that—
I. THE INSPIRATION OF PROPHECY IS ROUSING.
1. The people now needed rousing.
(1) 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. Query—Are we not slow to examine our own hearts, and to draw faithful inferences from their state?
(2) 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." Query—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!
2. Haggai brought home the truth to them.
(1) His first commission was to awaken them to a sense of their growing selfishness and apathy (see Hag_1:1-5). Query—How far are we ever justified in quietly "dwelling in cieled houses" while the work of God is neglected?
(2) Then he reminded them that the blast upon their harvests was from God, and incited them to arise and build (see Hag_1:6-11).
(3) This message from God had the desired effect (see Hag_1:1-12; comp. text). What part Zechariah took at this early date we are not particularly informed.
3. They were satisfied with the credentials of the prophet.
(1) 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" (1Sa_3:19, 1Sa_3:20).
(2) In whatever way it may have been, Haggai so prophesied, "in the name of the God of Israel," that there was no doubt about him. Look at this expression (see Exo_3:13-20; Exo_33:19; comp. also Num_14:17), where "power" is put for "name," as in Exo_34:5, Exo_34:6). 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.
II. THE INSPIRATION OF PROPHECY IS SUSTAINING. Ñ "And with them were the prophets of God helping them."
1. It sustains under the burdens of the work of God.
(1) 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.
(2) 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! (Hag_1:13, Hag_1:14; see also Exo_33:14, Exo_33:15.)
2. It sustains against the murmuring of God's people.
(1) 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 Ezr_3:12).
(2) 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 temple of Solomon (see Hag_2:1-9). Note—This prophecy should convince the Jews. They admit that the Shekinah never came to the second temple; that temple is now no more. If the presence of Jesus did not constitute the greater glory of the second house, what did?
3. It sustains against the assaults of enemies.
(1) 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 (verses 3, 4).
(2) Zechariah now appeared. He opened his commission by exhorting to repentance (Ze Zec_1:1-6). Note—When trials come we should search our hearts, and, if we see cause, amend our ways.
(3) 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.—J.A.M.
A faithful ministry in the Church.
I. THAT IT IS ASSOCIATED WITH THE DIVINE NAME. "In the name of the God of Israel" (Ezr_5:1).
1. It advances in the Divine Name. These two prophets came to Israel in the name of God; a faithful ministry is commissioned by God, has his authority, and is qualified by him (2Co_5:20).
2. 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.
3. It recognises the Divine Covenant. These two prophets came to Israel as the covenant people engaged in a great work; a faithful ministry is for the Church in its redemptive relationships.
II. THAT IT IS REQUIRED IN TIMES OF MORAL DEGENERACY. The building operations of Israel had ceased; Israel had settled down to an easy life, and was reluctant to enter again upon the arduous task of civil and religious restoration.
1. This faithful ministry was necessary. The Israelites were dwelling in ceiled houses, and God's house was waste (Hag_1:4). They required to see the wrong of this; and who will show it them if the prophets of God do not?
2. 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.
3. 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 (Hag_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.
III. THAT THE SPIRITUAL IS THE MEDIUM OF ITS INFLUENCE, "Prophesied unto the Jews."
1. 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; the word of God is the preacher's power. Christ's ministry was spiritual.
2. 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.
3. 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.
IV. THAT ITS WELFARE WILL BE ENHANCED BY THE CO-OPERATION OF GOOD MEN. "Then rose up Zerubbabel" (Ezr_5:2). The prophets alone are morally powerful; but much more so when Zerubbabel and Jeshua are allied with them.
1. 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 increase the force of the testimony: exhibit the power of the gospel; aid the argument of the truth; are prophetic of future increase.
2. The alliance ensures efficiency. Zerubbabel will aid, advise, support the two prophets, and they in turn will aid him; this combined agency will inspire Israel with duty and courage. Four men can do what two cannot (Mar_2:3). In the multitude of counsellors there is wisdom.
V. THAT IT LEADS THE CHURCH TO THE HOLY ENTERPRISE FOR WHICH IT IS CALLED.
1. Productive work. "To build the house of God" (Ezr_5:2). But for these two prophets it is likely that Israel would have continued to dwell 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. They awaken its memory. They quicken its conscience. They arouse its affections. 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 be unbuilt but for the ministers of the gospel.
2. Permanent work. The house endures when those who built it are gone.
VI. THAT IT IS SURE TO MEET WITH IMPEDIMENTS IN THE ENTERPRISE IT CONTEMPLATES. "Then the prophets, Haggai the prophet" (verse 1). "At the same time came to them Tatnai, governor on this side the river" (verse 3). When the prophet comes to a Church to aid its work, Satan generally sends agencies to hinder it. The satanic:—
1. Simultaneous. The prophets and the hostile governors come together; the spiritual and the satanic move side by side.
2. Inquisitive. "Who hath commanded you to build this house?" How the satanic interrogates the spiritual.
3. Overruled. "But the eye of the Lord was upon the elders of the Jews." Providence is co-operative with a faithful ministry, and helps to overcome all hindrances.—E.