Vers. 9-15.-.A Divine call to a, Divi·ne worl:. "Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words," etc. This para- graph iM promising and chrnrful; it is at once intended and suited to animate the 86 THE BOOK OF ZEOHA.RIAR, [orr, vur. 1-23.
builders of the temple and to stimulate them to resolute diligence in their work. It accords with that of Ha.ggai ~ee Bag. i. 2-6; ii. 15-19) re8pectiug He&ven's dis- pleasure at their apathy in God s work and their eagerness in their owu. In the words we have a Divine call to a Divine work. This call is urged on two considerations. I. THE WllETCBEDNESS CONSEQUENT ON THE NEGLECT OF DUTY. II 'l'hus so.ith the Lord of hosts; Let your hands be strong, ye that hear in these days those words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was la.id, that the temple might be built." The "prophets" here referred to were undoubtedly Haggai and Zechariah (see Ezra v. I, 2). The words which the.y addressed to the people were words of stimulation and encouragement to arise and rebuild the temple. The prophet hero reminds them, as an inducement to set in earnest to the work, of the wretched condition of the people before the work began. "For before these days there was no hire for man, nor any hire for beast; neither was there any peace." That is, " before the days " the building commenced. They were then destitute of three elements essential to the well-being of any people. I. Industry. "There was no hire for man, nor any hire for beast." The people were purposeless, lazy, and in a state of general lethargy and collapse. No great project inspired their interest, engrossed their intention, enlisted and marshalled their powers. The lack of industry is a curse to any people; it is an injury to health, as well as an obstruction to material and social progress. 2. Pe,a,ce. "Neither wits there any peace to him that went out or came in because of the aflliction." The lack of earnest occu- pation naturally led to intestine broils and contentions. Nothing is more natural and more common than for people without employment to wrangle and dispute with one another. "Satan finds some mischief still for idle hands to do." Men who are full of business have no time to quarrel. 3. Social unity'. "For I set all men every one against his neighbour." In biblical phraseology, the Almighty is frequently repre- sented as doing that which he only permits. It would be unreasonable and even blasphemous to suppose that the God of love and peace exerts himself in any way to inspire his human creatures with hostility towards one another. But for reasons known to himself, and which we are bound to regard as wise and kind, he often allows these feelings to rise and express themselves in malignant recriminations and bloody wars. He originates good, and good only ; and the evil which he permits, he overrules for good, and for good only. The general truth here taught is that, so long as duty is neglected by men, certain terrible evils must eDJlue. Hence the Divine call," Thus saith the Lord of hosts; Let your hands be strong." Go with courage and energy into the work which is Divinely enjoined. lL THE IMPROVEMENT WHICH ENSUES ON THE RESUMPTION OF DUTY. " But now I will not be unto the residue of this people as in the former days, saith the Lord of i..osts. For the seed shall be prosperous," etc. This me.ans, "B1,1t now, as you have resumed the work and rebuilt the temple, I will bless you."· There are three blessings here promised. 1. Temporal prosperity. "For the seed shall be pros:ierous; the v!ne shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew." Material nature is in the hands of God, and he can at any moment make it a curse or a blessing to man. Here he promises to make it a blessing, "Godliness is profitable unto all things,'' etc. 2. Social usefulness. "And it shall come to pass, that as ye were a curse among the heathen, 0 house of Judah, and house of Israel [comprehending the whole of the Jewish people 1]; so will I save you, and ye shall be a blessing." The expression, "a curse among the heathen,'' may mean either tha~ they were "cursed" by the beathen--objects of their denunciation-or that they were a curse to the heathen by the influence of their corrupt example. The latter seems to me the most likely idea. (See another explanation of the phrase in the Exposition.) The whole of the Jewish people, prior to the Captivity-with a few, exceptions- were sunk into almost the lowest depths of moral corruption. But now it ie promised that on the· resumption of the great duty which Heaven had enjoined upon them, they should be a "blessing." So it ever is; the disobedient are a curse 1 The "house of Israel,'' or ten tribes, as distinguished from the "house of Judah,"
shared in the happy fulfilment of the prophecy. It follows that tlicy also returned t11 l'tclc,stine iu the very dayti to which it refers (Heuderson). OD, VIII, 1-23,] THE BOOK OF ZECHARTAH. P,'j