There are people, even among so-called Christians, who try the same immoral and impossible division of what must in its very nature be wholly given to One Supreme. To 'serve G.o.d and mammon' is demonstrably an absurd attempt. The love and trust and obedience which are worthy of Him must be wholehearted, whole-souled, whole-willed. It is as impossible to love G.o.d with part of one's self as it is for a husband to love his wife with half his heart, and another woman with the rest.

To divide love is to slay it. Cyrus had some kind of belief in Jehovah; but his own words, so wonderfully recovered in the inscription already referred to, proved that he had not listened to the command, 'Him only shalt thou serve.' That command grips us as closely as it did the Jews, and is as truly broken by thousands calling themselves Christians as by any idolaters.

The substance of the proclamation is a permission to return to any one who wished to do so, a sanction of the rebuilding of the Temple, and an order to the native inhabitants to render help in money, goods, and beasts. A further contribution towards the building was suggested as 'a free-will offering.' The return, then, was not to be at the expense of the king, nor was any tax laid on for it; but neighbourly goodwill, born of seventy years of a.s.sociation, was invoked, and, as we find, not in vain. G.o.d had given the people favour in the eyes of those who had carried them captive.

II. The long years of residence in Babylonia had weakened the homesickness which the first generation of captives had, no doubt, painfully experienced, and but a small part of them cared to avail themselves of the opportunity of return. One reason is frankly given by Josephus: 'Many remained in Babylon, not wishing to leave their possessions behind them.' 'The heads of the fathers' houses [who may have exercised some sort of government among the captives], the priests and Levites,' made the bulk of the emigrants; but in each cla.s.s it was only those 'whose spirit G.o.d had stirred up' (as he had done Cyrus') that were devout or patriotic enough to face the wrench of removal and the difficulties of repeopling a wasted land. There was nothing to tempt any others, and the brave little band had need of all their fort.i.tude. But no heart in which the flame of devotion burned, or in which were felt the drawings of that pa.s.sionate love of the city and soil where G.o.d dwelt (which in the best days of the nation was inseparable from devotion), could remain behind. The departing contingent, then, were the best part of the whole; and the lingerers were held back by love of ease, faint-heartedness, love of wealth, and the like ign.o.ble motives.

How many of us have had great opportunities offered for service, which we have let slip in like manner! To have doors opened which we are too lazy, too cowardly, too much afraid of self-denial, to enter, is the tragedy and the crime of many a life. It is easier to live among the low levels of the plain of Babylon, than to take to the dangers and privations of the weary tramp across the desert. The ruins of Jerusalem are a much less comfortable abode than the well-furnished houses which have to be left. Prudence says, 'Be content where you are, and let other people take the trouble of such mad schemes as rebuilding the Temple.' A thousand excuses sing in our ears, and we let the moment in which alone some n.o.ble resolve is possible slide past us, and the rest of life is empty of another such. Neglected opportunities, un.o.beyed calls to high deeds, we all have in our lives.

The saddest of all words is, 'It might have been.' How much wiser, happier, n.o.bler, were the daring souls that rose to the occasion, and flung ease and wealth and companionship behind them, because they heard the divine command couched in the royal permission, and humbly answered, 'Here am I; send me'!

III. The third point in the pa.s.sage is singular--the inventory of the Temple vessels returned by Cyrus. As to its particulars, we need only note that Sheshbazzar is the same as Zerubbabel; that the exact translation of some of the names of the vessels is doubtful; and that the numbers given under each head do not correspond with the sum total, the discrepancy indicating error somewhere in the numbers.

But is not this dry enumeration a strange item to come in the forefront of the narrative of such an event? We might have expected some kind of production of the enthusiasm of the returning exiles, some account of how they were sent on their journey, something which we should have felt worthier of the occasion than a list of bowls and nine-and-twenty knives. But it is of a piece with the whole of the first part of this Book of Ezra, which is mostly taken up with a similar catalogue of the members of the expedition. The list here indicates the pride and joy with which the long hidden and often desecrated vessels were received. We can see the priests and Levites gazing at them as they were brought forth, their hearts, and perhaps their eyes, filling with sacred memories. The Lord had 'turned again the captivity of Zion,' and these sacred vessels lay there, glittering before them, to a.s.sure them that they were not as 'them that dream.'

Small things become great when they are the witnesses of a great thing.

We must remember, too, how strong a hold the externals of worship had on the devout Jew. His faith was much more tied to form than ours ought to be, and the restoration of the sacrificial implements as a pledge of the re-establishment of the Temple worship would seem the beginning of a new epoch of closer relation to Jehovah. It is almost within the lifetime of living men that all Scotland was thrilled with emotion by the discovery, in a neglected chamber, of a chest in which lay, forgotten, the crown and sceptre of the Stuarts. A like wave of feeling pa.s.sed over the exiles as they had given back to their custody these Temple vessels. Sacreder ones are given into our hands, to carry across a more dangerous desert. Let us hear the charge, 'Be ye clean, that bear the vessels of the Lord,' and see that we carry them, untarnished and unlost, to 'the house of the Lord which is in Jerusalem.'

ALTAR AND TEMPLE

'And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the G.o.d of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of G.o.d. 3. And they set the altar upon his bases; for fear was upon them because of the people of those countries; and they offered burnt offerings thereon unto the Lord, even burnt offerings morning and evening. 4. They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; 5. And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the Lord that were consecrated, and of every one that willingly offered a freewill offering unto the Lord. 6. From the first day of the seventh month began they to offer burnt offerings unto the Lord. But the foundation of the Temple of the Lord was not yet laid.

7. They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia. 8. Now in the second year of their coming unto the house of G.o.d at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the Lord. 9. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of G.o.d: the sons of Henadad, with their sons and their brethren the Levites. 10. And when the builders laid the foundation of the Temple of the Lord, they set the priests in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, after the ordinance of David king of Israel. 11. And they sang together by course in praising and giving thanks unto the Lord; because He is good, for His mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. 12. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: 13. So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.'--EZRA iii. 1-13.

What an opportunity of 'picturesque' writing the author of this book has missed by his silence about the incidents of the march across the dreary levels from Babylon to the verge of Syria! But the very silence is eloquent. It reveals the purpose of the book, which is to tell of the re-establishment of the Temple and its worship. No doubt the tone of the whole is somewhat prosaic, and indicative of an age in which the externals of worship bulked largely; but still the central point of the narrative was really the centre-point of the events. The austere simplicity of biblical history shows the real points of importance better than more artistic elaboration would do.

This pa.s.sage has two main incidents--the renewal of the sacrifices, and the beginning of rebuilding the Temple.

The date given in verse 1 is significant. The first day of the seventh month was the commencement of the great festival of tabernacles, the most joyous feast of the year, crowded with reminiscences from the remote antiquity of the Exodus, and from the dedication of Solomon's Temple. How long had pa.s.sed since Cyrus' decree had been issued we do not know, nor whether his 'first year' was reckoned by the same chronology as the Jewish year, of which we here arrive at the seventh month. But the journey across the desert must have taken some months, and the previous preparations could not have been suddenly got through, so that there can have been but a short time between the arrival in Judea and the gathering together 'as one man to Jerusalem.'

There was barely interval enough for the returning exiles to take possession of their ancestral fields before they were called to leave them unguarded and hasten to the desolate city. Surely their glad and unanimous obedience to the summons, or, as it may even have been, their spontaneous a.s.semblage unsummoned, is no small token of their ardour of devotion, even if they were somewhat slavishly tied to externals. It would take a good deal to draw a band of new settlers in our days to leave their lots and set to putting up a church before they had built themselves houses.

The leaders of the band of returned exiles demand a brief notice. They are Jeshua, or Joshua, and Zerubbabel. In verse 2 the ecclesiastical dignitary comes first, but in verse 8 the civil. Similarly in Ezra ii.

2, Zerubbabel precedes Jeshua. In Haggai, the priest is pre-eminent; in Zechariah the prince. The truth seems to be that each was supreme in his own department, and that they understood each other cordially, or, Zechariah says, 'the counsel of peace' was 'between them both.' It is sometimes bad for the people when priests and rulers lay their heads together; but it is even worse when they pull different ways, and subjects are torn in two by conflicting obligations.

Jeshua was the grandson of Seraiah, the unfortunate high-priest whose eyes Nebuchadnezzar put out after the fall of Jerusalem. His son Jozadak succeeded to the dignity, though there could be no sacrifices in Babylon, and after him his son Jeshua. He cannot have been a young man at the date of the return; but age had not dimmed his enthusiasm, and the high-priest was where he ought to have been, in the forefront of the returning exiles. His name recalls the other Joshua, likewise a leader from captivity and the desert; and, if we appreciate the significance attached to names in Scripture, we shall scarcely suppose it accidental that these two, who had similar work to do, bore the same name as the solitary third, of whom they were pale shadows, the greater Joshua, who brings His people from bondage into His own land of peace, and builds the Temple.

Zerubbabel ('Sown in Babylon') belonged to a collateral branch of the royal family. The direct Davidic line through Solomon died with the wretched Zedekiah and Jeconiah, but the descendants of another son of David's, Nathan, still survived. Their representative was one Salathiel, who, on the failure of the direct line, was regarded as the 'son of Jeconiah' (1 Chron. iii. 17). He seems to have had no son, and Zerubbabel, who was really his nephew (1 Chron. iii. 19), was legally adopted as his son. In this makeshift fashion, some shadow of the ancient royalty still presided over the restored people. We see Zerubbabel better in Haggai and Zechariah than in Ezra, and can discern the outline of a strong, bold, prompt nature. He had a hard task, and he did it like a man. Patient, yet vigorous, glowing with enthusiasm, yet clear-eyed, self-forgetful, and brave, he has had scant justice done him, and ought to be a very much more familiar and honoured figure than he is. 'Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.' Great mountains only become plains before men of strong wills and fixed faith.

There is something very pathetic in the picture of the a.s.sembled people groping amid the ruins on the Temple hill, to find 'the bases,'

the half-obliterated outlines, of the foundations of the old altar of burnt offerings. What memories of Araunah's threshing-floor, and of the hovering angel of destruction, and of the glories of Solomon's dedication, and of the long centuries during which the column of smoke had gone up continually from that spot, and of the tragical day when the fire was quenched, and of the fifty years of extinction, must have filled their hearts! What a conflict of gladness and sorrow must have troubled their spirits as the flame again shot upwards from the hearth of G.o.d, cold for so long!

But the reason for their so quickly rearing the altar is noteworthy.

It was because 'fear was upon them because of the people of the countries.' The state of the Holy Land at the return must be clearly comprehended. Samaria and the central district were in the hands of bitter enemies. Across Jordan in the east, down on the Philistine plain in the west, and in the south where Edom bore sway, eager enemies sulkily watched the small beginnings of a movement which they were interested in thwarting. There was only the territory of Judah and Benjamin left free for the exiles, and they had reason for their fears; for their neighbours knew that if rest.i.tution was to be the order of the day, they would have to disgorge a good deal. What was the defence against such foes which these frightened men thought most impregnable? That altar!

No doubt, much superst.i.tion mingled with their religion. Haggai leaves us under no illusions as to their moral and spiritual condition. They were no patterns of devoutness or of morality. But still, what they did carries an eternal truth; and they were reverting to the original terms of Israel's tenure of their land when they acted on the conviction that their worship of Jehovah according to His commandment was their surest way of finding shelter from all their enemies. There are differences plain enough between their condition and ours; but it is as true for us as ever it was for them, that our safety is in G.o.d, and that, if we want to find shelter from impending dangers, we shall be wiser to betake ourselves to the altar and sit suppliant there than to make defences for ourselves. The ruined Jerusalem was better guarded by that altar than if its fallen walls had been rebuilt.

The whole ritual was restored, as the narrative tells with obvious satisfaction in the enumeration. To us this punctilious attention to the minutiae of sacrificial worship sounds trivial. But we equally err if we try to bring such externalities into the worship of the Christian Church, and if we are blind to their worth at an earlier stage.

There cannot be a temple without an altar, but there may be an altar without a temple. G.o.d meets men at the place of sacrifice, even though there be no house for His name. The order of events here teaches us what is essential for communion with G.o.d. It is the altar. Sacrifice laid there is accepted, whether it stand on a bare hill-top, or have round it the courts of the Lord's house.

The second part of the pa.s.sage narrates the laying of the foundations of the Temple. There had been contracts entered into with masons and carpenters, and arrangements made with the Phoenicians for timber, as soon as the exiles had returned; but of course some time elapsed before the stone and timber were sufficient to make a beginning with.

Note in verse 7 the reference to Cyrus' grant as enabling the people to get these stores together. Whether the whole preparations, or only the transport of cedar wood, is intended to be traced to the influence of that decree, there seems to be a tacit contrast, in the writer's mind, with the glorious days when no heathen king had to be consulted, and Hiram and Solomon worked together like brothers. Now, so fallen are we, that Tyre and Sidon will not look at us unless we bring Cyrus'

rescript in our hands!

If the 'years' in verses 1 and 8 are calculated from the same beginning, some seven months were spent in preparation, and then the foundation was laid. Two things are noted--the humble attempt at making some kind of a display on the occasion, and the conflict of feeling in the onlookers. They had managed to get some copies of the prescribed vestments; and the narrator emphasises the fact that the priests were 'in their apparel,' and that the Levites had cymbals, so that some approach to the pomp of Solomon's dedication was possible.

They did their best to adhere to the ancient prescriptions, and it was no mere narrow love of ritual that influenced them. However we may breathe a freer air of worship, we cannot but sympathise with that earnest attempt to do everything 'according to the order of David king of Israel.' Not only punctiliousness as to ritual, but the magnetism of glorious memories, prescribed the reproduction of that past. Rites long proscribed become very sacred, and the downtrodden successors of mighty men will cling with firm grasp to what the greater fathers did.

The ancient strain which still rings from Christian lips, and bids fair to be as eternal as the mercies which it hymns, rose with strange pathos from the lips of the crowd on the desolate Temple mountain, ringed about by the waste solitudes of the city: 'For He is good, for His mercy endureth for ever toward Israel.' It needed some faith to sing that song then, even with the glow of return upon them. What of all the weary years? What of the empty homesteads, and the surrounding enemies, and the brethren still in Babylon? No doubt some at least of the rejoicing mult.i.tude had learned what the captivity was meant to teach, and had come to bless G.o.d, both for the long years of exile, which had burned away much dross, and for the incomplete work of restoration, surrounded though they were with foes, and little as was their strength to fight. The trustful heart finds occasion for unmingled praise in the most mingled cup of joy and sorrow.

There can have been very few in that crowd who had seen the former Temple, and their memories of its splendour must have been very dim.

But partly remembrance and partly hearsay made the contrast of the past glories and the present poverty painful. Hence that pathetic and profoundly significant incident of the blended shouts of the young and tears of the old. One can fancy that each sound jarred on the ears of those who uttered the other. But each was wholly natural to the years of the two cla.s.ses. Sad memories gather, like evening mists, round aged lives, and the temptation of the old is unduly to exalt the past, and unduly to depreciate the present. Welcoming shouts for the new befit young lips, and they care little about the ruins that have to be carted off the ground for the foundations of the temple which they are to have a hand in building. However imperfect, it is better to them than the old house where the fathers worshipped.

But each cla.s.s should try to understand the other's feelings. The friends of the old should not give a churlish welcome to the new, nor those of the new forget the old. It is hard to blend the two, either in individual life or in a wider sphere of thought or act. The seniors think the juniors revolutionary and irreverent; the juniors think the seniors fossils. It is possible to unite the shout of joy and the weeping. Unless a spirit of reverent regard for the past presides over the progressive movements of this or any day, they will not lay a solid foundation for the temple of the future. We want the old and the young to work side by side, if the work is to last and the sanctuary is to be ample enough to embrace all shades of character and tendencies of thought. If either the grey beards of Solomon's court or the hot heads of Rehoboam's get the reins in their hands, they will upset the chariot. That mingled sound of weeping and joy from the Temple hill tells a more excellent way.

BUILDING IN TROUBLOUS TIMES

'Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord G.o.d of Israel; 2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your G.o.d, as ye do; and we do sacrifice unto Him since the days of Esar-haddon king of a.s.sur, which brought us up hither. 3. But Zerubbabel, and Joshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our G.o.d; but we ourselves together will build unto the Lord G.o.d of Israel, as king Cyrus the king of Persia hath commanded us. 4.

Then the people of the land weakened the hands of the people of Judah, and troubled them in building, 5. And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.'--EZRA iv. 1-5.

Opposition began as soon as the foundations were laid, as is usually the case with all great attempts to build G.o.d's house. It came from the Samaritans, the mingled people who were partly descendants of the ancient remnant of the northern kingdom, left behind after the removal by deportation of the bulk of its population, and partly the descendants of successive layers of immigrants, planted in the empty territory by successive a.s.syrian and Babylonian kings. Esar-haddon was the first who had sent colonists, about one hundred and thirty years before the return. The writer calls the Samaritans 'the adversaries,'

though they began by offers of friendship and alliance. The name implies that these offers were perfidious, and a move in the struggle.

One can easily understand that the Samaritans looked with suspicion on the new arrivals, the ancient possessors of the land, coming under the auspices of the new dynasty, and likely to interfere with their position if not reduced to inferiority or neutralised somehow. The proposal to unite in building the Temple was a political move; for, in old-world ideas, co-operation in Temple-building was incorporation in national unity. The calculation, no doubt, was that if the returning exiles could be united with the much more numerous Samaritans, they would soon be absorbed in them. The only chance for the smaller body was to keep itself apart, and to run the risk of its isolation.

The insincere request was based on an untruth, for the Samaritans did not worship Jehovah as the Jews, but along with their own G.o.ds (2 Kings xvii. 25-41). To divide His dominion with others was to dethrone Him altogether. It therefore became an act of faithfulness to Jehovah to reject the entangling alliance. To have accepted it would have been tantamount to frustrating the very purpose of the return, and consenting to be muzzled about the sin of idolatry. But the chief lesson which exile had burned in on the Jewish mind was a loathing of idolatry, which is in remarkable contrast to the inclination to it that had marked their previous history. So one answer only was possible, and it was given with unwelcome plainness of speech, which might have been more courteous, and not less firm. It flatly denied any common ground; it claimed exclusive relation to 'our G.o.d,' which meant, 'not yours'; it underscored the claim by reiterating that Jehovah was the 'G.o.d of Israel'; it put forward the decree of Cyrus, as leaving no option but to confine the builders to the people whom it had empowered to build.

Now, it is easy to represent this as a piece of impolitic narrowness, and to say that its surly bigotry was rightly punished by the evils that it brought down on the returning exiles. The temper of much flaccid Christianity at present delights to expand in a lazy and foolish 'liberality,' which will welcome anybody to come and take a hand at the building, and accepts any profession of unity in worship.

But there is no surer way of taking the earnestness out of Christian work and workers than drafting into it a ma.s.s of non-Christians, whatever their motives may be. Cold water poured into a boiling pot will soon stop its bubbling, and bring down its temperature. The churches are clogged and impeded, and their whole tone lowered and chilled, by a ma.s.s of worldly men and women. Nothing is gained, and much is in danger of being lost, by obliterating the lines between the church and the world. The Jew who thought little of the difference between the Samaritan worship with its polytheism, and his own monotheism, was in peril of dropping to the Samaritan level. The Samaritan who was accepted as a true worshipper of Jehovah, though he had a bevy of other G.o.ds in addition, would have been confirmed in his belief that the differences were unimportant. So both would have been harmed by what called itself 'liberality,' and was in reality indifference.

No doubt, Zerubbabel had counted the cost of faithfulness, and he soon had to pay it. The would-be friends threw off the mask, and, as they could not hinder by pretending to help, took a plainer way to stop progress. All the weapons that Eastern subtlety and intrigue could use were persistently employed to 'weaken the hands' of the builders, and the most potent of all methods, bribery to Persian officials, was freely used. The opponents triumphed, and the little community began to taste the bitterness of high hopes disappointed and n.o.ble enterprises frustrated. How differently things had turned out from the expectations with which the company had set forth from Babylon! The rough awakening to realities disillusions us all when we come to turn dreams into facts. The beginning of laying the Temple foundations is put in 536 B.C.; the first year of Darius was 522. How soon after the commencement of the work the Samaritan tricks succeeded we do not know, but it must have been some time before the death of Cyrus in 529. For weary years then the sanguine band had to wait idly, and no doubt enthusiasm died out: they had enough to do in keeping themselves alive, and in holding their own amidst enemies. They needed, as we all do, patience, and a willingness to wait for G.o.d's own time to fulfil His own promise.

THE NEW TEMPLE AND ITS WORSHIP

'And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the G.o.d of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of G.o.d with joy, 17. And offered at the dedication of this house of G.o.d an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. 18. And they set the priests in their divisions, and the Levites in their courses, for the service of G.o.d, which is at Jerusalem; as it is written in the book of Moses. 19. And the children of the captivity kept the pa.s.sover upon the fourteenth day of the first month. 20. For the priests and the Levites were purified together, all of them were pure, and killed the pa.s.sover for all the children of the captivity, and for their brethren the priests, and for themselves. 21. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord G.o.d of Israel, did eat, 22. And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of a.s.syria unto them, to strengthen their hands in the work of the house of G.o.d, the G.o.d of Israel.'--EZRA. vi. 14-22.

There are three events recorded in this pa.s.sage,--the completion of the Temple, its dedication, and the keeping of the pa.s.sover some weeks thereafter. Four years intervene between the resumption of building and its successful finish, much of which time had been occupied by the interference of the Persian governor, which compelled a reference to Darius, and resulted in his confirmation of Cyrus' charter. The king's stringent orders silenced opposition, and seem to have been loyally, however unwillingly, obeyed. About twenty-three years pa.s.sed between the return of the exiles and the completion of the Temple.

I. The prosperous close of the long task (vers. 14, 15). The narrative enumerates three points in reference to the completion of the Temple which are very significant, and, taken together, set forth the stimulus and law and helps of work for G.o.d.

It is expressive of deep truth that first in order is named, as the cause of success, 'the prophesying of Haggai and Zechariah.'

'Practical men,' no doubt, then as always, set little store by the two prophets' fiery words, and thought that a couple of masons would have done more for the building than they did. The contempt for 'ideas' is the mark of shallow and vulgar minds. Nothing is more practical than principles and motives which underlie and inform work, and these two prophets did more for building the Temple by their words than an army of labourers with their hands. 'There are diversities of operations,'

and it is not given to every man to handle a trowel; but no good work will be prosperously accomplished unless there be engaged in it prophets who rouse and rebuke and hearten, and toilers who by their words are encouraged and saved from forgetting the sacred motives and great ends of their work in the monotony and multiplicity of details.