Man hindering the work of God.
I. THAT MEN ARE CAPABLE OF HINDERING THE WORK OF GOD. "Give ye now commandment to cause these men to cease, and that this city be not builded" (Ezra 4:21).
1. Presumptuous. "Then ceased the work of the house of God." How could presumption be greater than to stop the work of God; let men pluck the stars from the heavens, but let them not injure the Church of Christ.
2. Perplexing. Is it not a mystery that the Eternal will allow frail and sinful men to impede the work of his people?
3. Prejudicial. The walls of Jerusalem required restoration. The temple must be built and the old worship restored. This hindrance is injurious to the Jewish commonwealth. How do men prejudice great interests by staying the beneficent ministries of the Church.
4. Permitted. These hindrances were allowed for a time, that new energy might be stimulated, that the mercy of God might be seen in the aid given to the dejected workers, and his glory in the final defeat of all enemies.
5. Preparatory. To greater success; the pent-up stream will soon flow on more rapidly.
6. Patient. The work of the Church is patient; it will outlive all enmity.
II. THE METHODS WHICH ARE MOST CALCULATED TO HINDER THE WORK OF GOD. The letter to the king caused the work to cease. The impediments to Church work are—
1. External. The political may hinder the moral; unjust law, civil persecution, and the force of circumstances may sometimes cause the work of God to cease
2. Internal. The work of God is more often hindered by a low spiritual condition, by a quarrelsome temper, by a critical spirit, by the thoughtless word; it is indeed sad to cause moral work to cease from within. See the responsibility of conduct, when a word may, like this letter to the king, stay the work of God.
III. THE CONSEQUENCES WHICH FOLLOW WHEN THE WORK OF GOD IS HINDERED.
1. Disappointment. After the generous edict of Cyrus how disappointing this order to cease work. How often is the Church disappointed in her best efforts.
2. Complaint. No doubt many Israelites would indulge a complaining spirit. The Church should not grumble when its work is hindered, but pray.
3. Sorrow. That the good work should be unfinished.
4. Hope. That God will yet undertake their cause.—E.
true and just one must be disinterested.—C.
HOMILIES BY A. MACKENNAL
Hindrances.
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 Ezra
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 Providence ordains and permits events; in the use we make of them 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 Jerusalem." No prophet rebuked 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." 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 (Ezra 5:2; Ezra 6:14).
I. THE OUTWARD HINDRANCES.
(a) The jealousy of the surrounding heathen (Ezra 4:1-3). These were the people mentioned in 2 Kings 17:24-41, sent to occupy the northern kingdom when the Israelites were carried away into Assyria. They were superstitious (2 Kings 17:26), followers of the lustful and cruel worship, to contend against which the Hebrew nation was raised up (2 Kings 17:29 -31). They had no conception of Deity but that of polytheism (2 Kings 17:26, 2 Kings 17:32, 2 Kings 17:33, 2 Kings 17:41). 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, (Ezra 3:3), and whom they counted "adversaries" (Ezra 4:1) directly opposed them and intrigued against them at the court of Persia.
(b) 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 Persian empire did little to organise it." He was pursuing schemes of conquest to the last. The Jews were left in their feebleness to execute his original decree in their favour as best they could.
(c) 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 Ezra 4:6.
(d) 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 (Ezra 4:12-16). The appeal was successful: "then ceased the work of the house of God which is at Jerusalem."
II. THE MORAL HINDRANCES. The people were reluctant to resume 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 organised 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 demoralised by their enforced inaction.
(a) 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; Zechariah 2:8, Zechariah 2:10-12). Jeshua and Zerubbabel are his chosen servants (Zechariah 2:1-13; Zechariah 3:1-10.). The prosperity of Jerusalem is assured (Ezra 8:1-8).
(b) 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 (Haggai 1:6). 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."
(c) They were selfish. The old sins of oppression were rife (Zechariah 7:8-10), side by side with sanctimoniousness (verses 1-7). They were careless of justice and truth (Ezra 8:16, Ezra 8:17). 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 mould circumstances; there are more, but still few, who are indifferent to them; most men are profoundly affected by them. Practical lessons:—
1. Since circumstances so intimately affect our moral and spiritual life, the sphere of circumstance is a sphere for prayer. "Give me neither poverty nor riches." 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.
2. Let all circumstances be rightly used by us. There are virtues, as well as 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.
3. Our responsibility for the use we make of varying circumstances. These 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.—M.
HOMILIES BY W. CLARKSON
Spiritual amendment.
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—
I. SLACKNESS. "Then ceased the work," etc. (verse 24). We have here the 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 1:1-15. with Ezra 5:1-17; 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 neighbours. 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 ardour 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 recurring a page in the history of human goodness. First an all-consuming ardour, 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 labours; 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.
II. REPROOF (Ezra 5:1). "Then the prophets … prophesied," etc. How 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."
III. RECOVERY. "Then rose up Zerubbabel and Jeshua, and began to build" (verse 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 co-operated 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
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