Ezra 5:1-2 - Homiletics

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 Ezra 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 ( 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 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these first foundations have been a foundation practically if it had not been afterwards followed up and, as it were, superseded by a second?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 ( Ezra 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. ( Ezra 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 ( 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 (comp. Deuteronomy 8:12 , Deuteronomy 8:17 , Deuteronomy 8:18 ; Galatians 6:10 ; James 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 ( 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 (verse 6) and sore disappointment (begin. verse 9) of them all. See further Zechariah 8:9 , Zechariah 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 ( Deuteronomy 4:33 ; Romans 3:1 , Romans 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 ( Ezra 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" ( Haggai 1:5 ); so again Haggai 1:7 , "Consider so, twice over, and with a special note of urgency, in Haggai 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 ( 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 ( Haggai 1:4 ). Your present trials mean it too ( Haggai 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 Haggai 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" ( Haggai 1:1-15 . end of 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 " ( Haggai 1:13 ). Within a short month after (comp. Haggai 1:15 , and Haggai 2:1 ) came another and larger promise ( Haggai 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 Matthew 16:2 , Matthew 16:3 ; and see 1 Chronicles 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 Psalms 19:1-6 , and comp. Romans 1:19 , Romans 1:20 . For the further language of God's word see same Psalms 19:7-9 . Compare also, as showing the specially exalted and complementary character of prophecy or revelation, the remarkable declaration of Psalms 138:2 , and 2 Peter 1:19-21 . The dark page of God's doings (for so it is to us,. see Psalms 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 ( John 2:19-21 ). In that restored house he himself was to appear ( Haggai 2:7 ; Malachi 3:1 ; Luke 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, John 5:39 ; Acts 10:43 ; Revelation 19:10 . May it teach us also to give that adorable Saviour a similarly pre-eminent place in our thoughts I