§ 3. REBUILDING OF THE TEMPLE AND OPPOSITION MADE TO IT.
EXPOSITION
LAYING OF THE FOUNDATION OF THE TEMPLE AND CEREMONIAL ON THE OCCASION (Ezra 3:8-15). Seven months were occupied with preparations. The winter was past, and the spring had arrived. It was the second month, Zif, the month of "blossom,'' corresponding to our May—the same month in which Solomon had laid the foundation of the first temple (1 Kings 6:1)—when Zerubbabel judged that the time had come for commencing the foundation of the second. The correspondence of the month was no doubt intentional, like the correspondence of the foundations of the altar (Ezra 3:3), and was to mark that all was to be as before, that nothing was to be wantonly changed. Zerubbabel and Jeshua presided; hut to Zerubbabel is assigned the chief part in the work. "The hands of Zerubbabel have laid the foundation of this house" are the words of God himself to Zechariah (Zechariah 4:9). It was arranged that the work should commence with a religious ceremonial, natural piety here suggesting what was not recorded of the "first house," though it may have occurred and not have been put on record. The ceremonial consisted chiefly of praise, and was accompanied with sacred music, according to the pattern set by David and Solomon in their sacred processions and ceremonies (1 Chronicles 15:19, 1 Chronicles 15:24; 1Ch 16:5; 2 Chronicles 5:12, etc.). Their special parts in it were assigned beforehand to the priests, the Levites, and the people.
In the second year. In b.c. 537, the second year of Cyrus in Babylon, which was also the second year of their coming (i.e. after their coming) to the (ruined) house of God (Ezra 2:68), began Zerubbabel, and the others, and appointed the Levites. Small as the number of the Levites who returned with Zerubbabel was, to them especially was intrusted the work of the house of the Lord, i.e. the superintendence of the workmen employed to rebuild it (see Ezra 3:9).
Jeshua here is the head of the Levitical family mentioned in Ezra 2:40 as "the children of Jeshua," and Kadmiel is the head of the other family. Judah represents the "Hodaviah" of that place, and is probably a corrupt reading, as Nehemiah (Nehemiah 7:43) has "Hodevah." The sons of Henadad, who are here united with the Jeshuites and Kadmielites, constitute a third Levitical family, which (as the text stands) was also engaged in superintending the work. But there is some reason to suspect that the passage is an unauthorized addition to the true text.
When the builders (Zerubbabel and Jeshua) laid the foundation of the temple, they set the priests in their apparel—the rich apparel, designed "for glory and for beauty," which the law required (Exodus 28:40; Exodus 40:27-2), and which the people had recently provided (Ezra 2:69). With trumpets. To blow with trumpets was always the duty of the priests (Numbers 10:8; Numbers 31:6; Joshua 6:4; 1 Chronicles 15:24; 1 Chronicles 16:6; 2 Chronicles 5:12), to praise God with cymbals the task of the Levites (1 Chronicles 15:16, 1 Chronicles 15:19; 1Ch 16:5; 2 Chronicles 5:12, 2 Chronicles 5:13; 2 Chronicles 29:25, etc.), perhaps because the trumpet was regarded as the instrument of greater dignity. After the ordinance of David. David's ordinance on the subject is first expressed briefly in 1 Chronicles 15:16; afterwards, more fully, in 1 Chronicles 15:17-13 of the same chapter. The musical service of Zerubbabel fell short of the "ordinance of David," since it comprised neither psalteries nor harps, which were an essential part of David's system. Apparently, the musical skill of the Levites had declined under the depressing circumstances of the captivity (see Psalms 137:2).
They sang together by course. Literally, "They replied (to each other)," or sang antiphonically; the burthen of their song being, that God was good, and his mercy towards Israel everlasting. All the people shouted with a great shout. Shouting on occasions of secular joy and triumph has been practised by most nations, both in ancient and modern times. But religious shouting is less common. Still we hear of such shouting when the ark of the covenant was taken into the Israelite camp near Aphek (1 Samuel 4:5), and again when David solemnly brought it up from Kirjathjearim to Jerusalem (2 Samuel 6:15). Shouting appears also in the Psalms (Psalms 47:5) and in Zechariah (Zechariah 4:7) in connection with religion. It is always indicative of religious joy.
Many … who were ancient men, that had seen the first house. The old temple had not been destroyed so much as fifty years. Consequently, there would be many who could remember its grandeur and glory. These persons, when the foundation of the (new) house was laid before their eyes, wept with a loud voice. It was "the day of small things" (Zechariah 4:10). The new house, in comparison with the old one, was "as nothing" (Haggai 2:3). The difference was perhaps not so much in the dimensions (see note on Ezra 6:3) as in the size and quality of the foundation-stones (1 Kings 5:17), the excellence of the masonry, and the like. Solomon had employed the best workmen of one of the greatest of the Tyrian kings; Zerubbabel had only the arms of his own subjects to depend upon.
The people could not discern the noise of the shout of joy from the noise of the weeping. One, it would seem, was as loud as the other; neither predominated. This, which would scarcely be possible among ourselves, was not unnatural in the East, where those who lament utter shrill cries, instead of weeping silently. Herodotus describes the lament of the Persians for a lost general as "resounding throughout all Boeotia" (Ezr 9:1-15 :24).
HOMILETICS
The first stone.
We now come in this story to a very critical time. The great work of the restoration of the house, for the sake of which the partial restoration of Israel to Canaan had been brought about and was to continue, at last is before us. We read, on the one hand, of the very last step in the way of prelude and preparation. We read, on the other, of the very first step in the way of actual construction. In both we shall find how much importance is attached to the juncture.
I. THE LAST PRELIMINARY. The site being fixed, the workmen engaged, as also, we may suppose (the "second month of the second year" having arrived), the proper materials being now on the spot, it only remains to arrange, before finally starting, for proper superintendence. Who so likely for this as those who had a kind of family fitness or hereditary call to that work, viz; the Levites of sufficient age? And what so proper an age (i.e. if second thoughts are best) as the age fixed by the "last words of David" (1 Chronicles 23:27, compared with 1Ch 23:3, 1 Chronicles 23:24-13; and see 2 Chronicles 29:25 as further evidence of the authority attaching to all David's arrangements concerning the house)? Such, accordingly, was the precedent followed by all concerned in this case. All who helped to make up the whole "remnant" that had returned to Jerusalem (including by name both leaders, and by express mention the priests and Levites, and by implication all other Israelites) approved of this plan. And all thus called and "appointed," i.e. all those Levites belonging to those families which had that hereditary acquaintance before referred to, equally approved of it too. Two families of such have been already mentioned among those that came up (Ezra 2:40). We find mention now for the first time, though not for the only time (Nehemiah 3:18, Nehemiah 3:24; Nehemiah 10:9), of a third, viz; the family or "sons of Henadad." Possibly these may have come up at some subsequent date, or it may be that they only form some minor division, which, as being specially qualified for the work now to be entered on, come specially now to the front. In any case it is a significant indication of the universal readiness on the part of all qualified Levites "to set forward the work." Indeed, in this "last preliminary" this seems the principal feature presented to us, this marked unanimity of will and judgment. As they appear to have travelled from Babylon, as they had harmoniously arranged in distributing the people (Ezra 2:70), as they had all agreed about erecting the altar (Ezra 3:2), so are they all of one mind also in this finishing touch. We may well believe that it was one secret of their happy progress so far. There is nothing so fatal as the absence of unanimity in building a house (Genesis 11:6-1). Nothing so effectual as its presence, especially where God's house is concerned (see Zephaniah 3:9, Zephaniah 3:10; John 13:34, John 13:35; John 17:20, John 17:21; also Acts 4:32, Acts 4:33; Ephesians 2:19-49; 1 Peter 2:5).
II. THE FIRST MOVE. This was the action, of course, of placing the first stone. (Contrast, as a description of utter destruction, Matthew 24:2.) How important a step this was considered may be seen by noting the formalities observed on the occasion, being almost identical with those observed at that more than royal progress described in 2 Chronicles 5:4-14 (comp. also 1 Chronicles 15:27, 1 Chronicles 15:28). How significant too these formalities were in themselves. "Trumpets" are used commonly on occasions of state, to notify the approach of the sovereign, to draw attention to proclamations made in his name. In the Old Testament we find them employed to "sound an alarm," or assemble the people, or proclaim the Jubilee year (Le 2 Chronicles 25:8-14; Numbers 10:9, Numbers 10:10; Joel 2:1, Joel 2:15; Amos 3:6); and that generally, though not always, in the hands of the priests (Joshua 6:6, Joshua 6:8, Joshua 6:13; Judges 7:1-7.; 1 Chronicles 15:24; 1 Chronicles 16:4-13; 2 Chronicles 5:12). The priests, therefore, as here, sounding these, and clad in official garments, made the occasion one of state in God's name, as though himself present and speaking peace. On the other hand, the cymbals and songs of the Levites, praising God again in the ancient, national, and highly-esteemed manner (1 Chronicles 16:41; Psalms 136:1-19.; and the prophecy of Jeremiah 33:10, Jeremiah 33:11), was a kind of response to that voice. One is almost reminded of the "goodwill towards man" and "glory to God in the highest," when the foundation-stone of redemption was laid in Christ's birth (Luke 2:14). How important also the occasion was found to be in practice. Well begun is half done." A foundation-stone is both a proof and a promise—a proof of much, a promise of more. How much had now been accomplished! How great a step at last taken I How much more might be hoped! When the heart is full of such feelings, what can it do but shout out (see Zephaniah 3:14; Zechariah 9:9). Compare also the shout of Xenophon's returning ten thousand when they found out how far they had travelled towards the goal they desired on first catching sight of the sea. Just so the men here. "The foundation is laid. We shall soon have the house. Praise God." So they felt, so they shouted in the exuberance of their joy. So may a Christian also, when laying, as it were, by simple faith in Christ, the "foundation-stone" of his hope. With these "pleasures of hope," however, there were also sorrows of memory. Some fifty years or thereabouts before then there had been another house on that spot. There were "ancient men" present there who had seen it in all its glory. They could see it still in their minds. To them, therefore, this present "foundation-stone" recalled years of shame, and terror, and agony. Oh, that such a thing as this should ever have been required! That there should ever have been this pitiable necessity for thus beginning again! That there should be such a scene around them as they saw at that time (see, even long afterwards, Nehemiah 7:4; also Haggai 2:3; Zechariah 4:10)! Bursting into uncontrollable tears at these thoughts, they filled the air with their cries. It was impossible indeed for any to distinguish which kind of cry prevailed most, the cries of sorrow or those of joy. No wonder the story adds that "the noise was heard afar off." Regarded, indeed, from a typical and prophetical point of view, has it ceased echoing yet (see, inter alia, Psalms 118:22-19; Isaiah 28:16; 1 Peter 2:4-60)?
HOMILIES BY W. CLARKSON
Thought, work, and feeling.
We have in this passage—
I. A TRUE THOUGHT (Ezra 3:8). "Now in the second year of their coming," etc. We can easily imagine any orator among the company of the returned Jews making out a strong case for leaving the building of the temple till better days should dawn. The sufficiency of the altar already reared for the practical purposes of devotion; the readiness of God to accept any offering that came from the heart, however mean the outward circumstances might be; the insecurity of their present state; their incompetence to build a temple which would compare with that of Solomon; the imperative necessity that existed to spend all their strength in consolidating their new-gained liberty; the wisdom of waiting till they could do something worthy of the God they worshipped, etc.—all this might have been made plausible enough, perhaps was so made. But if so, it was overruled by the true thought that to the God who had redeemed them from bondage, and given back to them their old liberties and their beloved land, they owed the very best they could offer, and that at the earliest moment. The first-fruits, they had long learnt, belonged to him who gave them everything. It was meet and fitting that as soon as ever they were established in their own old land they should build to him, the Source of all their blessings, the best house they could rear. This was a true thought of theirs, and should find a home in our minds now. Not anything that will do, but the very best that can possibly be done, for God. We should not be content that "the ark of the covenant of the Lord should remain under curtains" while we dwell in a "house of cedars" (1 Chronicles 17:1). Whatever, in the affairs of his kingdom, is improvable should be improved. The slain lamb is to be "without blemish." The building should be without disproportion; the singing without discord; the service without mistakes. Let worthiness, excellency, beauty, grace be offered to him who has given us not only the necessary and indispensable, but the exquisite, the delightful, the glorious. Let nothing detain us from the immediate service of Christ.
II. SYSTEMATIC WORK (Ezra 3:8, Ezra 3:9). They set about accomplishing their design with great carefulness and method. They committed it to the Levites, who were most interested and best instructed—to those of them who were of a suitable age (Ezra 3:8); they sent to Tyre and Sidon and to Lebanon for the best workmen and the best materials that could be had for money (Ezra 3:7); while, for love, the high priest and the priests overlooked and directed the work, and saw that all was according to the book of the law of the Lord. The work was quickly begun, but it was not hurriedly and slovenly dispatched. Each part was wrought by those who were specially adapted for it. No amount of zeal in the cause of God will make up for lack of intelligence and adaptation. We must build up the spiritual house of the Lord—the Church of Christ—not only inspired by consecration of spirit, but guided by a wise and intelligent adoption of the best means and appliances. Generous impulses must be sustained by sound methods, or the cause we have at heart will suffer, and instead of joy and exultation will come sorrow and shame.
III. MINGLED FEELING (Ezra 3:10-15). No more touching and pathetic picture can be found even in the Bible itself—that book of tenderest pathos and truest poetry—than the scene recorded in the closing verses of this chapter. The Jews, pure in heart and godly in spirit, have ever been capable of the most profound emotion. Here was an occasion to call forth the fullest joy and at the same time the tenderest grief. Once more, on the ruins of the ancient sanctuary, the new temple was about to rise. It was the hour from which a new era in their nation's history should date. It was an act from which the devotion of a reverent people for many a long century should spring. Patriotism and piety lent their strong and hallowed influences to ennoble and consecrate the scene. Feeling touched its deepest and rose to its highest note. And when the aged fathers, the ancient men, remembering the perished glories of the temple .on which the eyes of their youth once rested with such pride and joy, wept as they looked on its ruins; and when their tears and lamentations mingled with the shouts of gladness, resounding far and wide, that came from all the younger men, who rejoiced with great joy at the sound of the sacred songs celebrating the goodness and mercy of Jehovah, there was such a scene as can never have been forgotten by any of that goodly throng while life and memory remained. Thus hand in hand go joy and sorrow, inseparable companions, along the path of life. Thus do they stand together round the same altar, under the same roof. Thus do they mingle their smiles and tears at the same hour and scene. "Shadow and shine is life, little Annie, flower and thorn," says the aged grandmother in one of our poems; and in another we read most truly that
"There's not a string attuned to mirth
But has its chord in melancholy."
"We thank thee more that all our joy is touched with pain," sighs another tender spirit. That which forms so constantly recurring a strain in our poetry must be, and m, a prevalent and abiding feature of our life. Ill is it for those who have no other portion than the pleasures of the present, no other heritage than the satisfactions of earth and time. Well is it for those who thankfully accept earthly joy and the shaded brightness of the present time as flowers that spring at the touch of God's finger along the path of duty and devotion, intended to help us onward in that goodly way, speaking to us of the fuller blessedness which the future holds in its folded hand for them that are faithful unto death.—C.
HOMILIES BY J.A. MACDONALD
The founding of the temple.
The worship of Israel during the first year of the restoration from Babylon was such as could be conducted around an altar in the open. The people naturally felt how imperfectly they could fulfil the law of Moses without a temple, with its courts, its veil, and its sacred furniture. They did not let discouragement paralyse them, but taxed their energies and resources. These words bring under our notice
I. THE PREPARATORY WORK.
1. What was required (see Ezra 3:7)?
(1) Here we read of "masons." These suggest the quarrying and cutting of stones, and their transportation to the site.
(2) "Cedars of Lebanon" are mentioned. These suggest also other kinds of timber. The trees had to be felled, transferred to Tyre or Zidon, thence floated to Joppa, and conveyed across the country to Jerusalem. Other preparations suggested by these hints.
2. How did they meet the demand?
(1) Indirectly, by the gifts and sacrifices offered in connection with their worship at the altar. These were required for the support of that worship. But the' spirit of the worship thus encouraged animated them to further efforts. So it operates still under the gospel.
(2) Directly, in their additional subscriptions of cash and kind (Ezra 3:7). These gifts rewarded the workmen of Tyre and Zidon. Also workmen of their own nation (comp. I Kings Ezra 6:13-15). How anticipative of the wide spirit of the gospel that Jews and Gentiles should be jointly concerned in this typical work!
(3) Do not these efforts shame those of Christian congregations? Here were under 50,000 persons, all told (see Ezra 2:64, Ezra 2:65), equal to about fifty out of the many thousands of our Christian congregations, undertaking this great work! What are we, each individual, doing towards the building of the spiritual temple?
II. THE STONE-LAYING. The arrangements were—
1. The appointment of officers for the building (Ezra 3:8, Ezra 3:9).
(1) Zerubbabel had supreme command (see Zechariah 4:1-38.). This he had as of the seed royal, and representing David and Solomon.
(2) Jeshua the son of Josadak, as high priest, was associated with Zerubbabel.
(3) The priests of the courses were his seconds in command—captains of the hosts of workmen.
(4) The Levites were made foremen over the workmen. "And appointed the Levites," etc. (Ezra 3:8, Ezra 3:9). There should be order in everything connected with the work of God.
2. The presence of all things essential to the ceremony.
(1) The stone itself was there. This was a type of Christ, the Foundation of the living temple (see Psalms 118:22, Psalms 118:23; comp. with Matthew 21:42-40; Ephesians 2:20-49; Isaiah 28:16; Isaiah 8:14; comp. with 1 Peter 2:6-60).
(2) Zerubbabel was there to lay the stone. In this he, too, typified Christ (see Zechariah 4:6-38). This language has unmistakable reference to the triumphs of the Messiah.
(3) Jeshua the son of Jozadak was there to witness it (see Zechariah 3:9). In this he, too, was a type of Christ, our great High Priest (see Zechariah 3:1-38; and Zechariah 6:9-38). Essentials in religion are those things which concern Christ. These should be held as fundamentals.
3. The provision for the celebration of praise.
(1) There were the trumpeters. These were the priests, distinguished by their apparel {see Numbers 10:8, Numbers 10:10).
(2) The Levites, sons of Asaph, struck the cymbals. This was "after the ordinance of David" (see 1 Chronicles 16:4 1 Chronicles 16:6). The Levites also led the singing. This was responsive. The burden was "Praise and thanksgiving be unto the Lord;" the response, "Because he is good, and his mercy endureth for ever towards Israel." The leaders of praise in Christian congregations should be godly persons.
III. THE EFFECT OF THE PROCEEDINGS. This was various.
1. There was the emotion of the people.
(1) Excitement was so strong that it vented itself in shouting.
(2) Ours should be intense as we realise the glorious things foreshadowed.
2. There was the emotion of the ancients.
(1) While "all" shouted "because the foundation of the house of the Lord was laid," yet on the part of many the shouting was mingled with wailing. These were the ancients who looked on the ruins of the temple of Solomon, which they remembered in its splendour. They saw a mere handful of people, the relics of a great nation as they remembered it. They looked upon their chief magistrate, a dependent upon the Persian king, in contrast with what they remembered of the earlier representatives of David and Solomon.
(2) The passion of the weepers was such that it rivalled that of the exulters. No interests are so vital as those of religion. None should move us so deeply.
3. The outsiders heard the sound.
(1) Those "afar off "were the Gentiles (see 2 Kings 27:6).
(2) The nations of the world should be made to hear the sounds of Christian exultation.—J.A.M.
HOMILIES BY J.S. EXELL
The joyful and sorrowful in religious worship.
Here we have illustrated the power of a right leadership, the wisdom of devout co-operation, and the progress of a great enterprise (Ezra 3:8-15).
I. The. JOYFUL. in religious WORSHIP. "They sang together" (Ezra 3:11).
1. That God will deign to consecrate by his Presence the temple erected. God will dwell in the temple made with hands; what a condescension and benediction is this toward man; hence the joy.
2. What God is in himself to those who worship him. "Because he is good, for his mercy endureth for ever toward Israel" (Ezra 3:11).
3. In the strength which worship imparts during the trying circumstances of life. Who can tell the gladness put into the heart of Israel during their arduous task by their worship. Worship inspires joy in time of difficulty.
4. In the progress of religious enterprise. Another house to be erected for moral uses.
5. In religious youth the joy of worship is eminently strong. Natural feeling combines with spiritual delight.
II. The SORROWFUL in religious WORSHIP. "Wept with a loud voice" (Ezra 3:12).
1. That sin has thrown life into such a condition that a temple should be necessary. Eden had no temple; heaven has none. Sin has rendered necessary the material aids to worship.
2. That disobedience should ever violate the holy sanctuary of God. The first temple had been destroyed; its glory had departed.
3. That the best temple man could build should be so poor and imperfect. The poverty of their work awakened tears.
4. That the temple should be so little cared for by man, and that so little good should be gained by its frequenters; so many of their comrades were left in Babylon.
III. THE BLENDING-OF JOY AND SORROW IN RELIGIOUS WORSHIP. "So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people" (Ezra 3:13).
1. A scene in the soul. In the soul joy blends with sorrow.
2. A scene in the sanctuary. In the same Church joy and sorrow blend in the experience of the worshippers.
3. A scene in the world. Sorrow and joy blend on earth.
4. Not a scene in heaven; there no more tears.—E.
HOMILIES BY A. MACKENNAL
The foundation laid.
The weeping of these old men was the first check on the enthusiasm of the builders of the temple. The books of Ezra and Nehemiah, and the prophecies of Zechariah and Haggai, which illustrate them, are a very troubled history: sorrow, disappointment, and indignation again and again break out; but until now there had been no consciousness of hindrances, or the consciousness had been suppressed. The time of preparation, which is pre-eminently the time of hope, was over; the people stood face to face with the work they had undertaken; its difficulties were before them; they felt the poverty of their resources. But though the enthusiasm of the multitude was checked, it was not daunted; the hope of the younger men overbore the depression of the elders; the influence of their sacred festival sustained them; the popular feeling was wiser and more healthy than the despondency of the leaders. The work of preparation had been carried forward with spirit. Not more than a year, probably a good deal less (verse 8), had elapsed since "the chief of the fathers" had come "to the house of the Lord which is at Jerusalem" (Ezra 2:68), and much work had been accomplished in the organising of labour and the collection of materials for the building (verse 7). Patriotism, wisdom, and piety had been manifested in their plans. The whole remnant of Israel was enlisted in the cause; this was the work, not only of those who had returned, but also of those whom the military leaders of Assyria and Chaldaea had not deemed of sufficient importance to carry away (cf. verse 1 with 2 Kings 24:14; 2 Kings 25:12). The daily sacrifices had been early re-established, that the courage of the people might be sustained by their faith in the God of Israel (verses 3-6). Great carefulness was manifested that all things should be done according to the law; they were scrupulous in their obedience of God (verses 2, 4, and Ezra 2:59, Ezra 2:61, Ezra 2:62). A beautiful simplicity and hope appear in the counsel of "the Tirshatha" (Ezra 2:63), the expectation that the LORD would again reveal his will for their practical guidance. The responsibility of all this action must have been felt by the "ancient men" "of the priests and Levites;" overstrained feeling may have been one reason of theft weeping. Among the causes of their grief, notice these—
I. THE DESPONDENCY WHICH IS NATURAL TO THE AGED. There was a great contrast between Solomon's temple and the ruins which were around them; between the glorious past of Israel and the scattered, demoralised condition of the nation now. But the greatest contrast was between the energies of their own youth and their present inability to rise to the demands of a great occasion. "We receive but what we give." Difficulties are a spur to a young man's courage; the consciousness of power shows itself in the desire to struggle and to overcome.
II. THE PARTIAL AND INSUFFICIENT RESPONSE THAT HAD BEEN MADE TO THE DECREE OF CYRUS. "Forty and two thousand three hundred and threescore" was the number of "the whole congregation" that offered themselves for the return; and of these a large proportion were persons professionally engaged about the temple. "The priests and Levites" mourned that their readiness met with so small a response from the people. Some of the leaders of the nation, noble men hearing noble names, were there; but many also of small account, "a mixed multitude," like a great proportion of our modern emigrants, unable to succeed anywhere and eager for any change (Ezra 2:58-15). The "great middle class" of Israel never returned. They continued "dispersed among the Gentiles." The feelings of the ancient men would probably exaggerate these facts.
III. UNREADINESS TO DENY THEMSELVES FOR THE SAKE OF THE WORK FOR WHICH THEY HAD RETURNED MAY HAVE ALREADY APPEARED IN MANY. Only "some of the chief of the fathers offered freely" (Ezra 2:68; cf. with the phrase "chief of the fathers" in our text). Zechariah (Zechariah 7:1-38.) speaks of the greed which characterised the nation during the captivity; Haggai first, and Malachi long afterwards, indignantly rebuked it in the men of the restoration (Haggai 1:3, Haggai 1:4, Haggai 1:9; Malachi 1:6-39). The great grief of the old men, however natural, would have seriously hindered the work. The want of hope, and the selfishness which made many plead hopelessness as an excuse for abandoning their efforts, were the sins against which Zechariah and Haggai had to testify. The frank impulse which led the multitude to shout for joy was wiser than the weeping. It anticipated the subsequent teaching of Nehemiah under similar circumstances (Nehemiah 8:10), "The joy of the Lord is your strength."
Lessons:—
1. The mingled character of all human work. We begin in enthusiasm and continue in depression. There is the contrast of the actual with the ideal; the sense of accumulating difficulties; the consciousness of failing powers; the perception of imperfection in all human instrumentality. The work remains, though the feeling changes; remains to be done, remains when it is done. "Duty remains, and God abideth ever." "They that sow in tears shall reap in joy."
2. The advantage of fellowship in labour. Many weep and many shout aloud for joy; and this is well, for each can temper the emotion of, and furnish help to, the other. "'Tis held that sorrow makes us wise;" but happy ignorance is also blessed. Care is good, and so is the occasional outburst of joy that sweeps care away. Blend old and young together; the old with memory which is the nurse of great purposes; the young with the passion to make a future for themselves.
3. The cause that can bind true men in a fellowship of labour. It is the cause of God; the cause in which we can worship together as well as work together. "They sang together by course in praising and giving thanks unto the Lord;" "all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid." A common faith in God and God's call harmonises all diversities of feeling.—M.