THREE in number, and named Haggai, Zechariah, Malachi, the post-captivity prophets differ markedly from their brethren who prophesied before the destruction of Jerusalem by the armies of Nebuchadnezzar. The former prophets dwell on the past history of the people; these chiefly on their then present and future. The judgments announced by the earlier messengers having been executed, the chastisement richly deserved had been endured; so the black catalog of crimes, which formed so heavy an indictment, is no longer dwelt upon, and the sins of their fathers are only alluded to to advise their descendants of the certain fulfillment of God's word. Words of encouragement the remnant hear from Haggai and Zechariah, instead of predictions of coming judgment; and we witness, as it were, a fresh start of the people, to see if those, who were a standing memorial of the nation's unfaithfulness and of God's truth, would act better than their fathers, profiting by the lesson the captivity ought surely to have taught them.
The glory connected with the king's throne in Jerusalem had long departed, and the house which Solomon had built " exceeding magnifical," had been defiled by the tread of uncircumcised feet, pillaged, and finally burnt. The wealth which characterized the reigns of David and Solomon had gone to swell the coffers of Gentile monarchs, and a poor and feeble remnant were now the representatives in the land of Canaan of a nation which had once been illustrious, victorious, and prosperous. Shorn as they were of earthly wealth and temporal power, they were lacking in yet higher things, which their fathers could bear witness had been among them. In common with other nations they might have mourned over the loss of wealth and power, but they had to acknowledge greater losses in the absence of those favors which had been peculiar to Israel. No sacred fire burned on their newly-erected altar, nor was the Shechinah with them any longer, that cloud of glory betokening the divine presence, which had accompanied them from Egypt, and abode on the mercy-seat till the days of Nebuchadnezzar (Ex. 13: 21, 22; Ezek. 10:18;11: 2318Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. (Ezekiel 10:18)). Miracles, too, attestations of the divine commission which prophets of old had received, were worked no longer; and the Urim and Thummim connected with the high priest's breastplate were confessedly absent from that which was worn by Joshua the son of Josedech (Ezra 2:6363And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. (Ezra 2:63)). All that man could make, the ark excepted, they might possess; but those peculiar tokens of God's acceptance of the house and of the High Priest they found themselves without. Yet, though deprived of the manifestations of the divine presence, and the proofs of divine power, they were not bereft of that which could guide them in darkness and cheer them in sorrow—the word of God. Their return, and the rebuilding of the temple and city, were proofs that God had not forsaken them; the presence of the prophets Haggai, Zechariah, and Malachi were tokens that God would still instruct them.
From the days of Jeremiah the godly ones of Israel in the land of. Babylon had been cast upon God's word as to the duration of their captivity, which, beginning with Jehoiakim was to end with Cyrus
(Jer. 29:1010For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. (Jeremiah 29:10); Dan. 9:11In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; (Daniel 9:1)). Now the returned remnant were to find how the prophetic word, which could sustain hope in captivity, could stimulate and teach them, being their only light in the days of sorrow and oppression in which their lot was cast. For, having been constrained by power from without to cease from building the temple, they rose up to renew the work at the prophesying of Haggai and Zechariah. The effect of the word of God is in this case beautifully exemplified. Difficulties vanished. Their reasoning that the time to build the Lord's house had not come (Hag. 1:22Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord's house should be built. (Haggai 1:2)) was refuted in an instant. Jeremiah's prediction of seventy years, to which perhaps they referred, it was now seen was to be computed from the captivity which began in the fourth year of Jehoiakim (Jer. 25), and not from the destruction of the temple in the eleventh year of Zechariah. The nation's captivity, not the temple's desolation, it was of which the prophet of Anathoth had predicted the duration. Their mistake was now corrected, yet not by the turn of events in their favor, but by the prophesying of Haggai, the Lord's messenger. The reason of their scanty harvests and unsatisfied appetites was now made plain, the Lord's house laid waste, whilst they built and dwelt in their own. Obedient to the voice of the Lord their God and the words of Haggai the prophet, as the Lord their God had sent him, activity was again displayed in providing materials for the building of the house, and the tools laid down through fear of man were taken up in the fear of God. The visit of Tatnai, the governor, with Shetharboznai and their companions, did not deter them; the demand for their names did not terrify them. They answered them respectfully but firmly, and whilst they referred to Darius for instructions the Jews went on with their work. The decree issued against them by Artaxerxes the usurper was still in force, but the word of God encouraged their hearts, so, in spite of the opposition from which they had so recently suffered, and the yet unrepealed decree, they came and did the work in the house of the Lord of hosts their Gods The word of God, apart from all manifestations of divine power, emboldened the people to brave the king's resentment.
What a change had come over them. And now, since they had begun the work in faith and obedience, the Lord, ere that six months closed in which Haggai had first addressed them, vouchsafed a second message, saying, " I am with you." His presence and approval, not His power to be openly displayed on their part as before, was that of which God now assured them, and that encouraged them. He had said it they believed it; and the work of the house went forward afresh. Tatnai referred to Darius respecting the existence of the alleged decree of Cyrus, of which the Jews had spoken, and to learn the reigning sovereign's will. The remnant, now assured of the divine presence, waited not to learn the king's pleasure, for prophecy had burst out afresh; and since they were obedient, new communications were vouchsafed.
work anew God would not have the builders discouraged, so, they learn that "the latter glory of this house" (for this it was which Haggai really said) " shall be greater than the former." The magnificence and splendor with which Solomon embellished the house, was to be far surpassed by the glory which shall yet attach to it; and in that place, where they had recently experienced the oppression of the ruling power, the Lord would give peace. How fully God was entering into and taking up the cause of His people! As subjects of Darius it was their part to acknowledge the Persian supremacy; but the throne of kingdoms, that imperial power which dominates over other rulers and vassal states, Haggai assured them should be overthrown by the Lord, for the strength of the kingdom of the heathen will He destroy, the chariots and those that ride in them shall be overthrown, and the horses and their riders shall Come down every one by the sword of his brother. This is still future. Will this be succeeded by anarchy '? No, for to Zerubbabel, David's descendant and the Lord's ancestor, promises are made (Hag. 2:20-2320And again the word of the Lord came unto Haggai in the four and twentieth day of the month, saying, 21Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; 22And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 23In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. (Haggai 2:20‑23)). That throne so ancient, and to outward eyes untenanted for so long, will then be seen to be worthily filled by Him who enjoys the unclouded favor of the Father. The consequences of their forefathers' sins the returned remnant had still to feel, as they witnessed the house in process of building, and bowed to the Gentile yoke; but these reminders, of the past, they learned, will be obliterated at a future day; since the blessings of fruitful harvests from the day that Haggai thus addressed them, were declared to be the earnest that the future he sketched out should surely come to pass (Hag. 2:18,1918Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord's temple was laid, consider it. 19Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you. (Haggai 2:18‑19)).
In this prophetic service Haggai did not stand alone. "At the mouth of two or three witnesses shall the matter be established." And though, when God speaks, none should ask for a confirmation of the veracity of the divine communications, He is pleased at times to provide such evidence as shall abundantly confirm what has been previously declared. In this case Zechariah, a priest (Neh. 12:1616Of Iddo, Zechariah; of Ginnethon, Meshullam; (Nehemiah 12:16)) and prophet, the son of Berechiah, the son of Iddo, was associated with Haggai in the work. Three times had Haggai spoken before any of the prophecies of Zechariah were uttered. In the sixth month Haggai had reproved them for their supineness in the building of the Lord's house, and cheered them with the assurance of Jehovah's presence. In the seventh month, during the feast of tabernacles, he predicted the future surpassing glory of the house. Then in the eighth month, after the year's festivals were over, Zechariah commenced his ministry with an exhortation to the people not to act like their fathers, but to hearken to God. For, at the outset, he reminds them that in nature they are not better than their fathers, and that they are the children of those who had been grievously punished for their idolatry. But what hope could there be for a bright ending to the nation's history, when, blessed as their fathers had been, the throne had been overturned in judgment, and captivity and subjugation had been righteously their lot? The children remained unchanged in nature, prone to act like their fathers, that was clear, from the admonition at the outset of Zechariah's prophetic service. To build on national improvement would have been delusive. The hopes for the future must rest elsewhere. The judgments at last poured out on their fathers attested God's faithfulness to His word, as their fathers had acknowledged (Zech. 1:66But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. (Zechariah 1:6)). On God's faithfulness then they were now to rest, to His word they should hearken. Generations had come and gone, but God's word had not failed of fulfillment. Generations might come and go, but His word must be accomplished. What a comfort to draw from their afflictions and subjection to a foreign yoke, the sure confidence of future deliverance and blessing. They were nationally, they are still, witnesses to the abiding faithfulness of His word, as displayed in judgment; hence their condition, however sad, could comfort those who were feeling it.
Two more communications by Haggai on the twenty-fourth day of the ninth month complete the collection of his prophecies, as far at least as they have been preserved; and the visions of Zechariah, just two months afterward (Zech. 1:7-6: 15), conclude the series of revelations vouchsafed to the remnant that year. Five months of that eventful year had passed before the spirit of prophecy, last bestowed on Daniel in the third year of Cyrus (about fourteen years back), fell on any others of the seed of Israel. Then seven times during the remainder of that year did the Lord communicate His mind by His servants Haggai and Zechariah. How the hearts of the godly ones must have rejoiced, as they received these repeated tokens of the Lord their God's abiding interest in their city and nation.
" Unto you that hear shall more be given," is a principle enunciated in the New Testament
(Mark 4:2424And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. (Mark 4:24)), but acted on in the Old. The remnant had heard, and obeyed. The word had effected a lodgment in their heart; and God, acting in grace, which far surpasses what man could expect, in adding to the sacred volume gave them in the visions of Zechariah several glimpses of the marvelous future in store for Jerusalem, the land, and the people. Both by visions and prophecies the remnant were to be instructed; the visions depicting the state of things which shall exist, the prophecies detailing circumstances through which the remnant must pass ere the end arrives-that final blessing and peace in store for the afflicted, despised, yet chosen people of God. Two points connected with the future Haggai had briefly touched on-the house and the throne. On these Zechariah enlarges, and the people, who had shown themselves obedient to the word of reproof by Haggai (1: 2-11), are permitted to gaze upon the distant future, brought within the scope of faith's horizon by the visions and prophecies of the son of Iddo.
At night, when all were asleep, a fit emblem of the world's unconcern for God's ancient people and their land, Zechariah had visions of that future which shall dawn upon his country and people, and heard the words of the Lord himself (for the man was Jehovah) announcing His return to the city of His choice (1: 16). Two years roll by before we have another date. Then in the fourth year of Darius, two years before the temple was finished, the question of Sherezer, Regem-melech, and their companions, relative to the continued observance of the days connected with Jerusalem's past sorrow, called forth in the Lord's goodness the outline of the remnant's history, running on to the commencement of the reign of peace (7.-14.) Casting the eye over these prophecies could any one doubt of the Lord's love for Israel, or of the settled purpose of His heart concerning Jerusalem? The people did not deserve what Zechariah was commissioned to foretell, that all will admit. As a nation they had long before forfeited all claim to God's favor, or restoration to the place of honor upon earth, which they had once enjoyed; yet Zechariah traces out, not conditionally, for that would have made the case hopeless, but as a certainty, which shall be witnessed, more than restoration to their former condition, even pre-eminence on earth to a degree never yet known (10.-12), whilst the full metropolitan character of Jerusalem is announced, which has never yet been enjoyed (14.) And all this, be it observed, is brought out after the people have hearkened to and obeyed God's word. Acting in obedience to the word they prospered in their work, and the Lord was then pleased to communicate more of His mind.
Years after this passed, during which the political condition of the returned remnant varied. Protected by Darius they were troubled in the early part of the reign of Artaxerxes Longimanus, for the wall of Jerusalem, rebuilt w‘ know not when, had been broken down under circumstances which have not been recorded, and her gates had been burnt with fire (Neh. 1:33And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. (Nehemiah 1:3)). This was the dark side of the picture, which serves, however, to bring out in bolder relief the better fortunes of the house and of the wall. The temple, finished under Darius, was beautified under Artaxerxes (Ezra 6:15;7. 27), who sent Ezra the scribe with offerings for the house of God; and the wall, over whose destruction Nehemiah wept, was repaired and dedicated by this pious man with the full sanction of the Persian king.
Exposed as they were to these vicissitudes-at one time protected by the king, at another the sport of some unscrupulous court favorite as Haman, or trampled on by provincial governors-what, it may be asked, during all this time was their moral condition? That, too, varied. Stirred up as one man by the prophecies of Haggai and Zechariah to complete the house of God, we learn that ere Ezra reached the land in the seventhyear of Artaxerxes, the people of Israel, the priests and the Levites, were again mixed up with the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites, taking of their daughters for themselves and for their sons, the hand of the princes and rulers being chief in this trespass (Ezra 9:1,21Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. (Ezra 9:1‑2)).. The matter was investigated. Separation from the people of the land and from the strange wives was insisted on, and offerings were brought by those who were concerned in this trespass. Thirteen years later Nehemiah reached the holy city, and during his tenure of office had to reprove the people for usury; separation too from the mixed multitude had to be effected, and the profanation of the Sabbath corrected. Besides this, the question of mixed marriages had again to be dealt with; the family of Eliashib the high priest, as that of Jeshua's in the days of Ezra, having joined in this trespass (Ezra, 10: 18; Neh. 13:2828And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me. (Nehemiah 13:28)). How crafty was the enemy. Faithfulness, however, to God triumphed over all fear of man.
For a time these efforts of Ezra and Nehemiah appeared to be successful, but the people soon relapsed into carelessness; and indifference to God's house and to God's honor was unblushingly manifested; so that when Malachi commenced his ministry the reproof of both priests and people was urgently required, and occupies the chief part of his book. The Lord's love for Israel was openly questioned, notwithstanding all He had done and all He had foretold (Mal. 1:22I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, (Malachi 1:2)). The priests despised His name, and when accused of it by the Lord; demanded proofs of the charge. The people wearied Him with their words; and when told of it seemed unconscious of what they were doing (1: 6, 7; 2: 17). The sin denounced by Ezra and Nehemiah Judah had again given way to, having married strange wives, and for no just cause sanctioned the divorce of the wife of their youth.
A ministry of reproof was needed for this; a ministry to awaken slumbering consciences, and to make souls bestir themselves to depart from uncleanness and iniquity. Malachi's ministry partially accomplished this. The effect of the word of God on the people in the days of Haggai we have seen, the effect of the word by Malachi is also recorded. " Then they that feared the Lord, spake often one to another" (3: 16). Infidelity and self-interest had penetrated deep into the ranks of the remnant, yet some were found who feared the Lord. Malachi's testimony acted on these, for, after his reproofs had been uttered, they spake often one to another. A remnant of the returned remnant were still true to God, and proved it. Hearts exercised by the word found each other out. They spake often one to another.
What they said is not recorded; it is their attitude at this crisis which is described. Often perhaps they communed in secret, for it does not appear that these took a place of public witness for God. Malachi filled that post; then these, fearing the Lord, held intercourse one with another. A movement, doubtless, was in progress of which many around were ignorant; and, though perhaps they heard not what these godly ones said in their communings one with another, there was One who overheard all, however gently whispered; and witnessed all, however unobtrusively done. "The Lord hearkened, and heard." God's word had met with a response in their hearts, and the Lord took note of it. To their contemporaries perhaps but little known, to posterity quite unknown, to God each one was well known, and their names are recorded in His book. " A book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name." How graciously does the Lord act to His people! We record names and deeds in books, that, however treacherous our memories may be, the persons or their acts should never be forgotten by us. In history lie embalmed, as in a catacomb, the actions of the great and good, preserved to: future ages, though all eye-witnesses to them have long ceased to exist. Our failing memories and transient lives call for this means of perpetuating what once was deemed worthy of notice and of approval. But He, who is the beginning and the end, who is, who was, and is to come, from whom no secrets are hid, "who ne'er forgets," as we sing, "though oft forgot," needs not a written record to preserve before Him the remembrance of actions and conduct of which He once approved; yet He would assure His people that all is recorded, and not one thing, however small, has escaped His notice, or will remain unrewarded.
To attend to the prayer of the afflicted is, we know, the Lord's wont. But here was no cry that we read of; here was no prayer for deliverance breathed forth. They were not speaking to God, but to one another; exercised in heart about the things of God. It was to catch these utterances that He was attentive.
"The Lord hearkened, and heard." As the Lord Jesus joined Himself to the company of those two who communed together and reasoned on their way from Jerusalem to Emmaus, so, at an earlier epoch, the Lord Jehovah was an unseen but attentive listener to the exchange of thoughts between these godly ones in Israel.
From Haggai's ministry outward activity resulted. In the days of Malachi communing together about the things of God was the right effect produced by the word. By the labors of Haggai and Zechariah the people were stirred up to work; through the ministry of Malachi the faithful took heed to their walk. And, as at the former period new communications of God's mind were vouchsafed, as soon as obedience to the word had been manifested, so now the Lord's appreciation of these faithful ones is revealed, and their future set before them. " They shall be mine, saith the Lord of hosts, in the day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him." To be a peculiar treasure unto God was held out to Israel at Sinai on condition of obedience (Ex. 19:55Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: (Exodus 19:5)). Here these faithful ones are assured of this distinction, for they shall be enumerated amongst His treasures. To do great things was not their work, but faithfulness to God is ever valued by Him; and true service He reckoned it to be when these consorted together, separated by the word from the iniquity prevalent around them. To a future day. He pointed them, and as the representatives of His earthly people He foretold by Malachi their portion, who will have feared Him and have thought on His name. The day when He will count up His jewels will be a day of wrath for the wicked, and His people shall then discern between the righteous and the wicked, between him that serveth God and him that serveth Him not. What Asaph, speaking by the spirit of prophecy, presents as a difficulty for God's saints, in a time perhaps not far off (Psa. 73:1-171<<A Psalm of Asaph.>> Truly God is good to Israel, even to such as are of a clean heart. 2But as for me, my feet were almost gone; my steps had well nigh slipped. 3For I was envious at the foolish, when I saw the prosperity of the wicked. 4For there are no bands in their death: but their strength is firm. 5They are not in trouble as other men; neither are they plagued like other men. 6Therefore pride compasseth them about as a chain; violence covereth them as a garment. 7Their eyes stand out with fatness: they have more than heart could wish. 8They are corrupt, and speak wickedly concerning oppression: they speak loftily. 9They set their mouth against the heavens, and their tongue walketh through the earth. 10Therefore his people return hither: and waters of a full cup are wrung out to them. 11And they say, How doth God know? and is there knowledge in the most High? 12Behold, these are the ungodly, who prosper in the world; they increase in riches. 13Verily I have cleansed my heart in vain, and washed my hands in innocency. 14For all the day long have I been plagued, and chastened every morning. 15If I say, I will speak thus; behold, I should offend against the generation of thy children. 16When I thought to know this, it was too painful for me; 17Until I went into the sanctuary of God; then understood I their end. (Psalm 73:1‑17)), to be. solved ere the day of the Lord comes only by acquaintance with His unfulfilled designs, will, when that day dawns, as Malachi predicts, be patent to all the living saints. For the day of their acknowledgment by God is the day when the wicked shall be burnt up root and branch. Zechariah had brought out the future of the people of Israel, and of all the families of the earth, as well as the complete overthrow and judgment of the nations who shall burden themselves with settling the final destiny of Jerusalem (xiv., xii. 3). Malachi is concerned with the final scene on this world's stage in the history of the two great classes in Israel-the righteous and the wicked. In Zechariah we behold more of the political, and in Malachi of the moral aspect, of matters concerning the people at the commencement of the day of the Lord. So by the son of Iddo is detailed what Judah and the inhabitants of Jerusalem will do against their enemies at that time; whilst Malachi restricts himself to apprising the faithful of the complete reversal of the general lot of the righteous and the wicked. The period for patient endurance of evil will have passed away, and those who shall have known oppression shall tread down the wicked, they shall be ashes under the soles of their feet (4: 3). The first dawning of that day it was not given to Malachi to write about, for the rise of the morning star is outside that range of prophetic truth in which the prophets of old moved. St. John speaks of it, for it concerns the church of God (Rev. 2:28; 22: 1628And I will give him the morning star. (Revelation 2:28)). Malachi speaks of the sunrise in which the earthly saints will be interested. And what a sunrise he can speak of, such a sun as never has risen upon earth-the Sun of Righteousness with healing in his wings. The wicked will experience its scorching heat burning them up most effectually, those who fear the Lord's name will bask in that Sun's rays, and flourish as calves of the stall. Now God makes the sun to rise on the evil and on the good; then for the wicked there will be devouring fire, but for the righteous the gladdening influence, undimmed by mists or clouds, of the beams of the Sun of Righteousness. The day of the ungodly's prosperity will end when the day of the righteous begins. Here the prophet stops. But since he deals with moral
classes, not nations or families, he closes his book in a fitting way, admonishing the godly to remember and obey the word, and to wait for the forerunner, the prophet Elijah.
The effect of the word of God on hearts in the days of the post-captivity prophets, with their corresponding results, it has been attempted here to trace out. The proofs of faithfulness on these occasions we have seen differed widely; but the future placed before the people, whilst differing in many of its features, is in perfect keeping with the service each obediently rendered; and there is a principle, common to them all, a rule of general application, viz., that to souls subject to the divine word God's mind can be more fully disclosed (Colos. 1: 9).