Still more important is the next point mentioned. The work was done 'according to the commandment of the G.o.d of Israel.' There is peculiar beauty and pathos in that name, which is common in Ezra. It speaks of the sense of unity in the nation, though but a fragment of it had come back. There was still an Israel, after all the dreary years, and in spite of present separation. G.o.d was still its G.o.d, though He had hidden His face for so long. An inextinguishable faith, wistful but a.s.sured, in His unalterable promise, throbs in that name, so little warranted by a superficial view of circ.u.mstances, but so amply vindicated by a deeper insight. His 'commandment' is at once the warrant and the standard for the work of building. In His service we are to be sure that He bids, and then to carry out His will whoever opposes.

We are to make certain that our building is 'according to the pattern showed in the mount,' and, if so, to stick to it in every point. There is no room for more than one architect in rearing the temple. The working drawings must come from Him. We are only His workmen. And though we may know no more of the general plan of the structure than the day-labourer who carries a hod does, we must be sure that we have His orders for our little bit of work, and then we may be at rest even while we toil. They who build according to His commandment build for eternity, and their work shall stand the trial by fire. That motive turns what without it were but 'wood, hay, stubble,' into 'gold and silver and precious stones.'

The last point is that the work was done according to the commandment of the heathen kings. We need not discuss the chronological difficulty arising from the mention of Artaxerxes here. The only king of that name who can be meant reigned fifty years after the events here narrated. The mention of him here has been explained by 'the consideration that he contributed to the maintenance, though not to the building, of the Temple.' Whatever is the solution, the intention of the mention of the names of the friendly monarchs is plain. 'The king's heart is in the hand of the Lord as the watercourses; He turneth it whithersoever He will.' The wonderful providence, surpa.s.sing all hopes, which gave the people 'favour in the eyes of them that carried them captive,' animates the writer's thankfulness, while he recounts that miracle that the commandment of G.o.d was re-echoed by such lips. The repet.i.tion of the word in both clauses underscores, as it were, the remarkable concurrence.

II. The dedication of the Temple (vers. 16-18). How long the dedication was after the completion is not specified. The month Adar was the last of the Jewish year, and corresponded nearly with our March. Probably the ceremonial of dedication followed immediately on the completion of the building. Probably few, if any, of the aged men, who had wept at the founding, survived to see the completion of the Temple. A new generation had no such sad contrasts of present lowliness and former glory to shade their gladness. So many dangers surmounted, so many long years of toil interrupted and hope deferred, gave keener edge to joy in the fair result of them all.

We may cherish the expectation that our long tasks, and often disappointments, will have like ending if they have been met and done in like spirit, having been stimulated by prophets and commanded by G.o.d. It is not wholesome nor grateful to depreciate present blessings by contrasting them with vanished good. Let us take what G.o.d gives to-day, and not embitter it by remembering yesterday with vain regret.

There is a remembrance of the former more splendid Temple in the name of the new one, which is thrice repeated in the pa.s.sage,--'this house.' But that phrase expresses grat.i.tude quite as much as, or more than, regret. The former house is gone, but there is still 'this house,' and it is as truly G.o.d's as the other was. Let us grasp the blessings we have, and be sure that in them is continued the substance of those we have lost.

The offerings were poor, if compared with Solomon's 'two and twenty thousand oxen, and an hundred and twenty thousand sheep' (1 Kings viii. 63), and no doubt the despisers of the 'day of small things,'

whom Zechariah had rebuked, would be at their depreciating work again.

But 'if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' The thankfulness of the offerers, not the number of their bullocks and rams, made the sacrifice well pleasing. But it would not have been so if the exiles' resources had been equal to the great King's. How many cattle had they in their stalls at home, not how many they brought to the Temple, was the important question. The man who says, 'Oh! G.o.d accepts small offerings,' and gives a mite while he keeps talents, might as well keep his mite too; for certainly G.o.d will not have it.

A significant part of the offerings was the 'twelve he-goats, according to the number of the tribes of Israel.' These spoke of the same confidence as we have already noticed as being expressed by the designation of 'the G.o.d of Israel.' Possibly scattered members of all the tribes had come back, and so there was a kind of skeleton framework of the nation present at the dedication; but, whether that be so or not, that handful of people was not Israel. Thousands of their brethren still lingered in exile, and the hope of their return must have been faint. Yet G.o.d's promise remained, and Israel was immortal. The tribes were still twelve, and the sacrifices were still theirs. A thrill of emotion must have touched many hearts as the twelve goats were led up to the altar. So an Englishman feels as he looks at the crosses on the Union Jack.

But there was more than patriotism in that sacrifice. It witnessed to unshaken faith. And there was still more expressed in it than the offerers dreamed; for it prophesied of that transformation of the national into the spiritual Israel, in virtue of which the promises remain true, and are inherited by the Church of Christ in all lands.

The re-establishment of the Temple worship with the appointment of priests and Levites, according to the ancient ordinance, naturally followed on the dedication.

III. The celebration of the Pa.s.sover (vers. 19-22). It took place on the fourteenth day of the first month, and probably, therefore, very soon after the dedication. They 'kept the feast, ... for the priests and Levites were purified together.' The zeal of the sacerdotal cla.s.s in attending to the prescriptions for ceremonial purity made it possible that the feast should be observed. How much of real devotion, and how much of mere eagerness to secure their official position, mingled with this zeal, cannot be determined. Probably there was a touch of both. Scrupulous observance of ritual is easy religion, especially if one's position is improved by it. But the connection pointed out by the writer is capable of wide applications. The true purity and earnestness of preachers and teachers of all degrees has much to do with their hearers' and scholars' partic.i.p.ation in the blessings of the Gospel. If priests are not pure, they cannot kill the pa.s.sover. Earnest teachers make earnest scholars. Foul hands cannot dispense the bread of life.

There is a slight deviation from the law in the ritual as here stated, since it was prescribed that each householder should kill the pa.s.sover lamb for his house. But from the time of Hezekiah the Levites seem to have done it for the congregation (2 Chron. x.x.x. 17), and afterwards for the priests also (2 Chron. x.x.xv. 11, 14).

Verse 21 tells that not only the returned exiles, but also '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,' ate the pa.s.sover. It may be questioned whether these latter were Israelites, the descendants of the residue who had not been deported, but who had fallen into idolatry during the exile, or heathens of the mixed populations who had been settled in the vacant country. The emphasis put on their turning to Israel and Israel's G.o.d seems to favour the latter supposition. But in any case, the fact presents us with an ill.u.s.tration of the proper effect of the presence anywhere of a company of G.o.d's true worshippers. If we purify ourselves, and keep the feast of the true pa.s.sover with joy as well as purity, we shall not want for outsiders who will separate themselves from the more subtle and not less dangerous idolatries of modern life, to seek the Lord G.o.d of Israel. If His Israel is what it ought to be, it will attract. A bit of sc.r.a.p-iron in contact with a magnet is a magnet.

They who live in touch with Him who said, 'I will draw all men unto Me' will share His attractive power in the measure of their union with Him.

The week after the pa.s.sover feast was, according to the ritual, observed as the feast of unleavened bread. The narrative touches lightly on the ceremonial, and dwells in conclusion on the joy of the worshippers and its cause. They do well to be glad whom G.o.d makes glad. All other joy bears in it the seeds of death. It is, in one aspect, the end of G.o.d's dealings, that we should be glad in Him. Wise men will not regard that as a less n.o.ble end than making us pure; in fact, the two are united. The 'blessed G.o.d' is glad in our gladness when it is His gladness.

Notice the exulting wonder with which G.o.d's miracle of mercy is reported in its source and its glorious result. The heart of the king was turned to them, and no power but G.o.d's could have done that. The issue of that divine intervention was the completed Temple, in which once more the G.o.d of that Israel which He had so marvellously restored dwelt in the midst of His people.

G.o.d THE JOY-BRINGER

'They kept the feast ... seven days with joy; for the Lord had made them joyful.'--EZRA vi. 22.

Twenty years of hard work and many disappointments and dangers had at last, for the Israelites returning from the captivity, been crowned by the completion of the Temple. It was a poor affair as compared with the magnificent house that had stood upon Zion; and so some of them 'despised the day of small things.' They were ringed about by enemies; they were feeble in themselves; there was a great deal to darken their prospects and to sadden their hearts; and yet, when memories of the ancient days came back, and once more they saw the sacrificial smoke rising from the long cold and ruined altar, they rejoiced in G.o.d, and they kept the pa.s.sover amid the ruins, as my text tells us, for the 'seven days' of the statutory period 'with joy,' because, in spite of all, 'the Lord had made them joyful.'

I think if we take this simple saying we get two or three thoughts, not altogether irrelevant to universal experience, about the true and the counterfeit gladnesses possible to us all.

I. Look at that great and wonderful thought--G.o.d the joy-maker.

We do not often realise how glad G.o.d is when we are glad, and how worthy an object of much that He does is simply the prosperity and the blessedness of human hearts. The poorest creature that lives has a right to ask from G.o.d the satisfaction of its instincts, and every man has a claim on G.o.d--because he is G.o.d's creature--to make him glad.

G.o.d honours all cheques legitimately drawn on Him, and answers all claims, and regards Himself as occupied in a manner entirely congruous with His magnificence and His infinitude, when He stoops to put some kind of vibrating gladness into the wings of a gnat that dances for an hour in the sunshine, and into the heart of a man that lives his time for only a very little longer.

G.o.d is the Joy-maker. There are far more magnificent and sublime thoughts about Him than that; but I do not know that there is any that ought to come nearer to our hearts, and to silence more of our grumblings and of our distrust, than the belief that the gladness of His children is an end contemplated by Him in all that He does.

Whether we think it of small importance or no, He does not think it so, that all mankind should rejoice in Himself. And this is a marvellous revelation to break out of the very heart of that comparatively hard system of ancient Judaism. 'The Lord hath made them joyful.'

Turning away from the immediate connection of these words, let me remind you of the great outlines of the divine provision for gladdening men's hearts. I was going to say that G.o.d had only one way of making us glad; and perhaps that is in the deepest sense true. That way is by putting Himself into us. He gives us Himself to make us glad; for nothing else will do it--or, at least, though there may be many subordinate sources of joy, if there be in the innermost shrine of our spirits an empty place, where the Shekinah ought to shine, no other joys will suffice to settle and to rejoice the soul. The secret of all true human well-being is close communion with G.o.d; and when He looks at the poorest of us, desiring to make us blessed, He can but say, 'I will give Myself to that poor man; to that ignorant creature; to that wayward and prodigal child; to that harlot in her corruption; to that worldling in his narrow G.o.dlessness; I will give Myself, if they will have Me.' And thus, and only thus, does He make us truly, perfectly, and for ever glad.

Besides that, or rather as a sequel and consequence of that, there come such other G.o.d-given blessings as these to which my text refers.

What were the outward reasons for the restored exiles' gladness? 'The Lord had made them joyful, and turned the heart of the king ... unto them to strengthen their hands in the work of the house of G.o.d, the G.o.d of Israel.'

So, then, He pours into men's lives by His providences the secondary and lower gifts which men, according to changing circ.u.mstances, need; and He also satisfies the permanent physical necessities of all orders of beings to whom He has given life. He gives Himself for the spirit; He gives whatever is contributory to any kind of gladness; and if we are wise we shall trace all to Him. He is the Joy-giver; and that man has not yet understood either the sanct.i.ty of life or the full sweetness of its sweetest things unless he sees, written over every one of them, the name of G.o.d, their giver. Your common mercies are His love tokens, and they all come to us, just as the gifts of parents to their children do, with this on the fly-leaf, 'With a father's love.'

Whatever comes to G.o.d's child with that inscription, surely it ought to kindle a thrill of gladness. That 'the king of a.s.syria's heart is turned'; shall we thank the king of a.s.syria? Yes and No! For it was G.o.d who 'turned' it. Oh! to carry the quiet confidence of that thought into all our daily life, and see His name written upon everything that contributes to make us blessed. G.o.d is the true Source and Maker of every joy.

And by the side of that we must put this other thought--there are sources of joy with which He has nothing to do. There are people who are joyful--and there are some of them listening now--not because G.o.d made them joyful, but because 'the world, the devil, and the flesh'

have given them ghastly caricatures of the true gladness. And these rival sources of blessedness, the existence of which my text suggests, are the enemies of all that is good and n.o.ble in us and in our joys.

G.o.d made these men joyful, and so their gladness was wholesome.

II. Note the consequent obligation and wisdom of taking our G.o.d-given joys.

'They kept the feast with joy, for the Lord had made them joyful.'

Then it is our obligation to accept and use what it is His blessedness to give. Be sure you take Him. When He is waiting to pour all His love into your heart, and all His sweetness into your sensitive spirit, to calm your anxieties, to deepen your blessedness, to strengthen everything that is good in you, to be to you a stay in the midst of crumbling prosperity, and a Light in the midst of gathering darkness, be sure that you take the joy that waits your acceptance. Do not let it be said that, when the Lord Christ has come down from heaven, and lived upon earth, and gone back to heaven, and sent His Spirit to dwell in you, you lock the door against the entrance of the joy-bringing Messenger, and are sad and restless and discontented because you have shut out the G.o.d who desires to abide in your hearts.

'They kept the feast with joy, because the Lord had made them joyful.'

Oh! how many Christian men and women there are, who in the midst of the abundant and wonderful provision for continual cheerfulness and buoyancy of spirit given to them in the promises of the Gospel, in the gifts of Christ, in the indwelling of the Divine Spirit, do yet go through life creeping and sad, burdened and anxious, perplexed and at their wits' end, just because they will not have the G.o.d who yearns to come to them, or at least will not have Him in anything like the fullness and the completeness in which He desires to bestow Himself.

If G.o.d gives, surely we are bound to receive. It is an obligation upon Christian men and women, which they do not sufficiently realise, to be glad, and it is a commandment needing to be reiterated. 'Rejoice in the Lord always; and again I say, rejoice.' Would that Christian experience in this generation was more alive to the obligation and the blessedness of perpetual joy arising from perpetual communion with Him.

Further, another obligation is to recognise Him in all common mercies, because He is at the back of them all. Let them always proclaim Him to us. Oh! if we did not go through the world blinded to the real Power that underlies all its motions, we should feel that everything was vocal to us of the loving-kindness of our Father in heaven. Link Him, dear friend! with everything that makes your heart glad; with everything pleasant that comes to you. There is nothing good or sweet but it flows from Him. There is no common delight of flesh or sense, of sight or taste or smell, no little enjoyment that makes the moment pa.s.s more brightly, no drop of oil that eases the friction of the wheels of life, but it may be elevated into greatness and n.o.bleness, and will then first be understood in its true significance, if it is connected with Him. G.o.d does not desire to be put away high up on a pedestal above our lives, as if He regulated the great things and the trifles regulated themselves; but He seeks to come, as air into the lungs, into every particle of the ma.s.s of life, and to fill it all with His own purifying presence.

Recognise Him in common joys. If, when we sit down to partake of them, we would say to ourselves, 'The Lord has made us joyful,' all our home delights, all our social pleasures, all our intellectual and all our sensuous ones--rest and food and drink and all other goods for the body--they would all be felt to be great, as they indeed are. Enjoyed in Him, the smallest is great; without Him, the greatest is small.

'The Lord made them joyful'; and what is large enough for Him to give ought not to be too small for us to receive with recognition of His hand.

Another piece of wholesome counsel in this matter is--Be sure that you use the joys which G.o.d does give. Many good people seem to think that it is somehow devout and becoming to pitch most of their songs in a minor key, and to be habitually talking about trials and disappointments, and 'a desert land,' and 'Brief life is here our portion,' and so on, and so on. There are two ways in which you can look at the world and at everything that befalls you. There is enough in everybody's life to make him sad if he sulkily selects these things to dwell upon. There is enough in everybody's life to make him continually glad if he wisely picks out these to think about. It depends altogether on the angle at which you look at your life what you see in it. For instance, you know how children do when they get a bit of a willow wand into their possession. They cut off rings of bark, and get the switch alternately white and black, white and black, and so on right away to the tip. Whether will you look at the white rings or the black ones? They are both there. But if you rightly look at the black you will find out that there is white below it, and it only needs a very little stripping off of a film to make it into white too. Or, to put it into simpler words, no Christian man has the right to regard anything that G.o.d's Providence brings to him as such unmingled evil that it ought to make him sad. We are bound to 'rejoice in the Lord always.'

I know how hard it is, but sure am I that it is possible for a man, if he keeps near Jesus Christ, to reproduce Paul's paradox of being 'sorrowful yet always rejoicing,' and even in the midst of darkness and losses and sorrows and blighted hopes and disappointed aims to rejoice in the Lord, and to 'keep the feast with gladness, because the Lord has made him joyful.' Nor do we discharge our duty, unless side by side with the sorrow which is legitimate, which is blessed, strengthening, purifying, calming, moderating, there is also 'joy unspeakable and full of glory.'

Again, be sure that you limit your delights to G.o.d-made joys. Too many of us have what parts of our nature recognise as satisfaction, and are glad to have, apart from Him. There is nothing sadder than the joys that come into a life, and do not come from G.o.d. Oh! let us see to it that we do not fill our cisterns with poisonous sewage when G.o.d is waiting to fill them with the pure 'river of the water of life.' Do not let us draw our blessedness from the world and its evils. Does my joy help me to come near to G.o.d? Does it interfere with my communion with Him? Does it aid me in the consecration of myself? Does my conscience go with it when my conscience is most awake? Do I recognise Him as the Giver of the thing that is so blessed? If we can say Yes!

to these questions, we can venture to believe that our blessedness comes from G.o.d, and leads to G.o.d, however homely, however sensuous and material may be its immediate occasion. But if not, then the less we have to do with such sham gladness the better. 'Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' The alternative presented for the choice of each of us is whether we will have surface joy and a centre of dark discontent, or surface sorrow and a centre of calm blessedness. The film of stagnant water on a pond full of rottenness simulates the glories of the rainbow, in which pure sunshine falls upon the pure drops, but it is only painted corruption after all, a sign of rotting; and if a man puts his lips to it it will kill him. Such is the joy which is apart from G.o.d. It is the 'crackling of thorns under a pot'--the more fiercely they burn the sooner they are ashes. And, on the other hand, 'these things have I spoken unto you that My joy might remain in you, and that your joy might be full.'

It is not 'for seven days' that we 'keep the feast' if G.o.d has 'made us joyful,' but for all the rest of the days of time, and for the endless years of the calm gladnesses of the heavens.

HEROIC FAITH

'I was ashamed to require of the king a band of soldiers and hors.e.m.e.n to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our G.o.d is upon them all for good that seek Him.... 23. So we fasted and besought our G.o.d for this.... 31.

The hand of our G.o.d was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way. 32. And we came to Jerusalem.'--EZRA viii. 22, 23, 31, 32.

The memory of Ezra the scribe has scarcely had fairplay among Bible-reading people. True, neither his character nor the incidents of his life reach the height of interest or of grandeur belonging to the earlier men and their times. He is no hero, or prophet; only a scribe; and there is a certain narrowness as well as a prosaic turn about his mind, and altogether one feels that he is a smaller man than the Elijahs and Davids of the older days. But the homely garb of the scribe covered a very brave devout heart, and the story of his life deserves to be more familiar to us than it is.

This sc.r.a.p from the account of his preparations for the march from Babylon to Jerusalem gives us a glimpse of a high-toned faith, and a n.o.ble strain of feeling. He and his company had a long weary journey of four months before them. They had had little experience of arms and warfare, or of hardships and desert marches, in their Babylonian homes. Their caravan was made unwieldy and feeble by the presence of a large proportion of women and children. They had much valuable property with them. The stony desert, which stretches unbroken from the Euphrates to the uplands on the east of Jordan, was infested then as now by wild bands of marauders, who might easily swoop down on the enc.u.mbered march of Ezra and his men, and make a clean sweep of all which they had. And he knew that he had but to ask and have an escort from the king that would ensure their safety till they saw Jerusalem.

Artaxerxes' surname, 'the long-handed,' may have described a physical peculiarity, but it also expressed the reach of his power; his arm could reach these wandering plunderers, and if Ezra and his troop were visibly under his protection, they could march secure. So it was not a small exercise of trust in a higher Hand that is told us here so simply. It took some strength of principle to abstain from asking what it would have been so natural to ask, so easy to get, so comfortable to have. But, as he says, he remembered how confidently he has spoken of G.o.d's defence, and he feels that he must be true to his professed creed, even if it deprives him of the king's guards. He halts his followers for three days at the last station before the desert, and there, with fasting and prayer, they put themselves in G.o.d's hand; and then the band, with their wives and little ones, and their substance,--a heavily-loaded and feeble caravan,--fling themselves into the dangers of the long, dreary, robber-haunted march. Did not the scribe's robe cover as brave a heart as ever beat beneath a breastplate?