04.1.8. A Short Revival Under Zerubbabel
Chapter 8 - A SHORT REVIVAL UNDER ZERUBBABEL The Temple Rebuilt
Zerubbabel was God’s chosen servant to lead the remnant back to Jerusalem to rebuild the temple (Haggai 2:23; Ezra 5:1-2; Zechariah 4:1-10). The return of the remnant was in fulfillment of a prophecy given by Isaiah nearly two hundred years before (Isaiah 44:12-28). The Lord addressed Cyrus personally (Isaiah 45:1-25). When Babylon fell, the kingdom was replaced by the Persians. The name Cyrus was the Persian designation for the sun (Isaiah 45:6). The Lord reaffirmed to Cyrus that He was Jehovah and that He had equipped him for this particular job at this particular time, when Cyrus did not know Him (Isaiah 45:5). The Persian King represents an aspect of world power that God overrules and uses for the benefit of His people. Cyrus was chosen before he was born for the purpose of releasing the remnant after their seventy years of captivity so the remnant could return to rebuild the temple. (See Isaiah 41:2; Isaiah 44:28; Isaiah 45:1-5; Isaiah 48:14.) The rule of Cyrus over Babylon was no accident. “THE king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will” (Proverbs 21:1). Hence, the liberties or captivities of God’s people are not accidental. They are the results of God’s choice. When the remnant returned under the leadership of Zerubbabel, God had no thought of setting up something new. The lesson, therefore, for God’s people in every age is that God would have His people to return to His original thoughts. God’s thoughts are not man’s thoughts, and His ways are not ours (Isaiah 55:8). The vessels of the tabernacle that were out of their Divinely appointed places were not a blessing to the people. They must be returned. Not only did the people have to return to their Divinely appointed places but all the services of the temple had to be restored to their Divinely appointed places. For the application of this principle, the believer should study Acts 2:37-47, 1 Corinthians 12:1-31, and Ephesians 4:1-16. The rebuilding of the temple was not without opposition. The work had no sooner begun when the adversaries of Judah and Benjamin said, “Let us build with you” (Ezra 4:2). When God opens a door, there are adversaries (1 Corinthians 16:9). The refusal of the adversaries by the remnant caused them to manifest their true colors. They were “the people of the land” (Ezra 4:4). Hence, counselors were hired by the people of the land against the Jews. Every effort was made to frustrate the purpose of the returned exiles. God’s people are responsible to let “the people of the land” know that they have nothing to do with the building of God’s house (Ezra 4:3). However, the efforts by Israel’s adversaries were not deterred. When our enemies cannot bend us to their wishes and aims by plausible pretenses, they alter their tactics to unscrupulous opposition in various forms. Letters were written against Jerusalem. The Jews were accused of building the rebellious and bad city (Ezra 4:12). This frightened the Jews, and they ceased from their work for fifteen years. The zeal of the people for the sanctuary of God grew cold during the long delay. They looked on the unfinished work and said, “The time is not come, the time that the LORD’s house should be built” (Haggai 1:2).
Opposition in itself has never hindered the Lord’s work. Waning interest by God’s people is the hindrance. According to Haggai, the work ceased because it was no longer the people’s chief interest. When God’s chief interest becomes ours, things go well; but when this concern ceases, some form of self-consideration manifests itself. This very thing caused Paul to write as he did to the assembly at Philippi: “For all seek their own, not the things which are Jesus Christ’s” (Php 2:21). Haggai gave a vivid description of this self-centeredness in his prophecy.
Haggai’s Prophecy
According to Ezra 5:1, Haggai and Zechariah were among the first exiles to return to Jerusalem. Nothing about Haggai is known beyond the fact that he was a prophet working in conjunction with Zechariah. Haggai began to prophesy two months before Zechariah, and his prophesying continued three months and twenty-four days. Whereas, Zechariah’s prophesies continued three years. The name Haggai means “my feasts,” signifying anticipation of the return of the remnant from Babylonian captivity. Haggai uttered four short prophecies. Each message began with “...came the word of the LORD” (Haggai 1:1; Haggai 2:1; Haggai 2:10; Haggai 2:20). The subject of Haggai’s prophecy was the temple. He sought to show the remnant that their neglecting God’s house was neglect of God. If they had really thought of God, His house would have been their primary interest. This was the burden of the prophet’s first message of chapter one. This prophecy by Haggai produced the desired effect. The people rose up to resume their work of rebuilding the temple. Haggai exhorted them to be strong and build because the Lord was with them (Haggai 2:1-9). This second prophecy came one month after discouragement seems to have overtaken them. Two months later the prophet showed the returned remnant that sacrifices, however holy in themselves, cannot sanctify disobedience and self-will (Haggai 2:10-19). That which is holy cannot sanctify the profane, but that which is unclean defiles that which is holy—the main lesson of this message was to reveal this to them. Haggai showed that war will continue until the second advent of the great King of Israel (Haggai 2:20-23). The prophet had something to say to Zerubbabel on the same day that he gave his third message. The message addressed to Zerubbabel concerned the Messiah, of whom Zerubbabel was a type. The subject of Haggai’s first message was responsibility. Neglected responsibility incurs chastening. Therefore, Haggai’s mission was to urge the Jews to fulfill their incumbent work. The people acknowledged that the work was needful, but they said the time had not come to build the Lord’s house (Haggai 1:2). How did they know the time had not come? Were they judges of the time? Had they been given the freedom to return to Jerusalem to build their own houses before they built God’s house? Were they to provide for the flesh before they provided for the soul? Here is a classic example of how people can be orthodox but disobedient. Hence, correctness of opinion and incorrectness of conduct may coexist in the same people. Postponement is a denial by conduct of what the intellect affirms. The cause of God suffers more from its professed friends than from its avowed enemies. While the Jews were taking care of themselves and their own interests, the building of the temple was neglected. Sin is essentially selfish. Since the Jews did not have the courage to disallow God’s claim, they acknowledged it; but said, “The time is not come....”
Haggai sought to shame the people by asking a probing question: “Is it time for you, O ye, to dwell in your cieled [paneled] houses, and this house lie waste [desolate]?” (Haggai 1:4). He asked them to consider their ways (Haggai 1:5; Haggai 1:7). Consideration is the operation of the mind in order to bring about reformation of life. It is equivalent to “judge yourselves” (1 Corinthians 11:31). Little can be learned in life without deep consideration. Consideration is not the same as meditation, which is the continued operation of the mind of those who have been revived by contemplation. The revived person meditates in God’s law day and night
(Psalms 1:2). The Jews had outward difficulties of circumstance; but their chief hindrance was their personal interests, as Haggai 1:6 reveals. Money had been diverted from God’s work to personal use, which resulted in spiritual drought. In Haggai 1:6, the bad investment by God’s people was revealed by Haggai in a fivefold manner:
1. They had sown much but harvested little: “Ye have sown much, and bring in little.” Israel’s sowing was for themselves; therefore, nothing spiritual could be expected. There may be much activity but no fruit. When God’s house is neglected, no fruit can be expected because the assembly of Jesus Christ has been appointed for the propagation of God’s word.
2. They ate but were not satisfied: “Ye eat, but ye have not enough.” There is a kind of eating which gives no satisfaction. Too many of God’s people have developed spiritual malnutrition from being fed the wrong food by man-appointed preachers. Others have deliberately eaten the wrong food when better food was available.
3. They drank but were not filled with spiritual drink: “Ye drink, but ye are not filled with drink.” There is a drinking that adds nothing to the spiritual man. Artificial drinks can never take the place of the river of God. The Psalmist said, “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God...” (Psalms 42:1-2). The spiritually thirsty person can find satisfaction by going directly to the sovereign Lord for the best wine (John 2:10).
4. They clothed themselves but were not sufficiently warm: “Ye clothe you, but there is none warm.” One may be clothed with things that give no warmth to the soul. Too many think that to admire and discuss heavenly garments is fine, but to be clothed with them is unnecessary. The fashion of the religious world is setting the fashion for Christ’s assembly. Hence, many believers improperly adorned before God appear in the eyes of the religious world to be properly adorned.
5. They earned wages but did not spend them wisely: “and he that earneth wages earneth wages to put it into a bag [purse] with holes.” The only purse without holes is the will of God. While toiling for their temporal gratification, the Jews did not realize that God would send a drought upon their land, crops, cattle, and the labor of their hands (Haggai 1:11). They knew how to make money but did not know how to take care of it. Half the battle of life is to make money, and the other half is to take care of it. The Jews had looked for much, but it came to little (Haggai 1:9). Their sin of preferring their own interests before God’s caused both their spiritual and physical droughts.
Haggai recorded God’s message to the remnant of Israel before Christ’s first advent, and the letter to Laodicea (Revelation 3:1-22) records God’s message to the remnant of God’s people before Christ’s second advent. Haggai told Israel that the drought they experienced was because of their neglect. His remarks produced the desired effect. The people rose up and began the work of rebuilding the temple which had been interrupted for fifteen years by Israel’s surrounding enemies (Ezra 1:1-11; Ezra 2:1-70; Ezra 3:1-13; Ezra 4:1-24). There will always be outward opposition, but outward opposition is not as bad as inward disinterest. Living in our own things leads to spiritual poverty and dissatisfaction.
Haggai prophesied in a transition period. The return of the captives to Jerusalem was the glimmering dawn in a very dark and stormy night. They had been in Babylonian captivity without a sanctuary, without hearing the word of God, and under the rule of pagans for seventy years. Although this was a time of darkness, the darkest hour spiritually and physically is just before dawn. As Israel’s darkest hour preceded the first advent of Jesus Christ, the Christian’s darkest hour precedes the second advent of Jesus Christ. Therefore, like Haggai, we are to hold forth the word of life whether people hear or forbear. No matter how dark the hour, the path of the Christian shines brighter and brighter until the perfect day (Proverbs 4:18).
Haggai’s second message was one of encouragement (Haggai 2:1-9). He had sharply rebuked the remnant in the first message. Recovery from captivity was slow and painful. The remnant was weak and despised. They were opposed by the Samaritans and discredited at the Persian court. Self-justification is easy when one is eager to recede from duty that seems, from man’s point of view, impossible to accomplish. Looking at circumstances rather than to the God of circumstances will discourage God’s people any time. Success does not lie with God’s people but with their God. The glorious past is never disdained, but there is a future to inspire God’s people. Haggai asked: Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? —Haggai 2:3 There is a past that humbles the present.
Israel had a glorious past in spite of her sins. She had been redeemed from Egyptian slavery. She had been delivered by power through the Red Sea. She had experienced provision for her in her wanderings in the wilderness. She enjoyed God-given victory in the land of Canaan. Nevertheless, God does not regard the past as the end of His manifestations. The past with Israel was a memory, and the future was a dream. The future that inspires the present is the consummation of all things in the kingdom. Because we have seen greatness, we shall see glory. Hence, the future will be more than a dream. As we await the kingdom, we should be strong because the Lord promised to be with us. He is with us in acceptance and in assistance. Reference is made in Haggai 2:4 to not only the covenanting God but also to the Holy Spirit who remains with us and was remaining with the Israelites. Jesus Christ promised the disciples that He would send the Comforter who would never leave nor forsake us but would be with us forever (John 14:16). The Trinity in unity is portrayed in Haggai 2:5. The angel of the Lord appeared to Moses in a flame of fire out of the midst of a burning bush to give God’s word to Moses concerning Israel’s deliverance from Egypt (Exodus 3:1-22). Christ is called the messenger (angel) of the Lord (Malachi 3:1). Hence, the Father, Son, and Holy Spirit were with Israel and are with the children of God today. The believer should have no fear because he has God in Christ by the Holy Spirit: “For through him we both have access by one Spirit unto the Father” (Ephesians 2:18).
Haggai’s prophecy of Haggai 2:6-9, like that of other Old Testament prophecies, told of the advent of the Messiah without distinguishing His first and second advents. The Lord spoke of a “little while” when He will shake the heavens (Haggai 2:6). A little while to God is a long time to us: “...one day is with the Lord as a thousand years, and a thousand years as one day” (2 Peter 3:8). Sometimes God’s help seems long in coming because we are shortbreathed and shortsighted. The Jews found by experience that the spoiling of their goods caused them to exercise the patience which they needed, but waiting for the fulfillment of God’s promise required more than ordinary patience. It required God-given patience. The time of the great shaking is explained in the following verses in Hebrews: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire. —Hebrews 12:26-29 This great shaking will not be the result of the preaching of the gospel of the Lord Jesus. It will be when Jesus Christ comes in Person as King of kings and Lord of lords. It goes beyond the gospel dispensation to the second advent of our Lord. The Lord “will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts” (Haggai 2:7). The desire of all nations will be Christ. Christ is not presently the desire of all nations. The time that Christ will be the desire of all nations will occur when the kingdoms of this world shall become the kingdom of our Lord and His Christ (Revelation 11:15). Hence, Jesus Christ is not only the Deliverer but He will also bring the things desired by all nations—peace, health, abundance, and happiness. The moral glory of God in the temple at the first advent is here overleaped and His apparition in glory is predicted. He will then manifestly fill the house with glory. The Spirit pointed to the excellency of that glory above material glory (Haggai 2:8-9). Although the streets of Jerusalem will be gold (Revelation 21:1-27), spiritual glory that shall fill the house will far exceed that. The absence of precious metals from the first house made the people ashamed of that house. But they were assured that its last glory would be greater than its first, and that it would also be the dwelling place of the Prince of peace. The prophet’s third message showed that sacrifices, however holy in themselves, cannot sanctify disobedience and self-will (Haggai 2:10-19). The people who had neglected Jehovah had become profane. That which is holy cannot sanctify profane things. On the other hand, an unclean thing can defile that which is holy. The presence of evil destroys holiness merely by its presence, unless holiness is the nature of God. God’s holiness excludes all that is contrary to it. Mere ceremonial holiness can neither impart virtue to our actions in daily life nor render our efforts in the service of God acceptable. Haggai concluded with the thought that when the heart is right, chastisement will stop and blessing will begin.
God had a message through Haggai for Zerubbabel in Haggai 2:20-23. God purposed to magnify Christ, of whom Zerubbabel was a type. In Haggai 2:23, five things of importance are included in the message:
(1) The set time—“In that day”;
(2) the person to be advanced—“my servant”;
(3) the Author of the advancement—“I...will take thee”;
(4) the ground and reason—“I have chosen thee”;
(5) the ratification of the promise—“I...will make thee as a signet.” The promise was sealed with the seal of the living God. Observe the contrast between this seal and that of Jeremiah 22:24—“As I live, saith the LORD, though Coniah the Son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence.” God rejected Jechonias (Coniah); but in Jesus Christ, the greater Son of David, and Zerubbabel, God’s signet shall be impressed upon all nations in His perfect will and way. In God’s providence, the remnant of the Jews had been given freedom to return to Jerusalem to rebuild the temple. However, the rebuilt temple did not have the glory of the first:
(1) There was no king in Jerusalem.
(2) The disobedience of Israel was felt in everything. The times of the Gentiles had already begun with Nebuchadnezzar and would not be completed until the perfection of the kingdom under the righteous rule of the Messiah, the Lord Jesus Christ. While sustaining the faith of the remnant by His mercy, God went much further in His prophecy. Since God would not manifest Himself as He had in times past because of Israel’s disobedience, the time would come for His intervention by His own power in the kingdom. As Israel is looking for the perfection of the kingdom, the assembly of Christ is looking for the completion of the bride who shall inherit the kingdom.