if he had belonged to the priestly class, like Zechariah (Zech. 7), he would himself have given the formal deliverance. There is no evidence to support the late Jewish tradition to the effect that he was an old man when he delivered his prophecy. His appeal to the old men who had viewed the former Temple (2:3) suggests that he was young rather than advanced in years. His energy, courage, and enthusiasm all, as in the case of Isaiah and Jeremiah, are characteristic of the opening rather than the closing years of life. He was also a man of action, not of quiet meditation. He seems to speak as a native of Judah, and his sermons furnish no evidence that he had ever been in Babylon, so that he may well be regarded as the enlightened conscience of the resident Palestinian community.

VII. Haggai's Call to Begin Building the Temple. In September of the year 520 B. C., on the first day of the month, when the members of the discouraged Judean community were gathered at Jerusalem to celebrate on the ruined temple site the feast of the new moon, the prophet Haggai improved the opportunity to appeal to the civil and religious leaders of the people. "Hear Jehovah's message to you, selfish, faint-hearted people! Cease urging for your continued failure to rebuild this desolate temple the excuse that the opportune time has not yet arrived. You have found time to build comfortable homes for yourselves. Are you not ashamed to live in well-built houses, while you allow My house to lie here in ruins? You cannot plead ignorance of My wishes; for consider the recent fortunes or rather misfortunes-that have come to you. The enterprises into which you have put your best efforts have ended in disaster; your labors have been in vain ; your

hard-earned savings have been dissipated. Are not these calamities plain evidence that I am displeased with your conduct ?"

His ringing challenge roused the zeal of Zerubbabel the governor, of Joshua the high priest, and of the people; and work was again started.-Kent.

VIII. Haggai's Call to Perseverance. In the seventh month, twenty-first day, he encourages those who mourn over the difficulties of the enterprise and to whom there seems no prospect of accomplishing anything. They were gathered together for the Feast of Tabernacles. Said he:

"Naturally, as you behold the extent of the ruins of the ancient Temple, and as some of you with gray beards recall its splendor as you saw it before its destruction, sixtysix years ago, you feel that in comparison the structure we are rearing is mean and insignificant. 'But be not discouraged, O Zerubbabel and Joshua, be not discouraged O people of the land,' is Jehovah's sure message to you. 'Persevere in the noble task that you have undertaken and be assured of My blessing and help; for My Spirit is ever present with you. Though you are weak and struggling in the midst of many dangers, do not lose heart. Soon I will transform existing conditions, so that instead of being obliged to send your paltry earnings as tribute to the distant people which rules over you, you shall behold all the nations bringing to Jerusalem their richest possessions to adorn My Temple. Do you doubt the realization of this promise? Remember that all the wealth of the world is mine. Even though the present outlook is dark, the future glory of the sanctuary shall be greater than that of the past. Above all, to it and to every one who has been

active in rebuilding it, I will grant My peace, which is far more valuable than any earthly possession." "-KENT

The work of Haggai was aimed at the spirit of delay, the selfishness and procrastination of the people. He appeals to their pride, their memory of the earlier Temple, he shames them with his scorn for the little they had so far done, he bids them look within their own hearts, and then urges them on in the name of Jehovah. To every class he cries: "Be strong, be strong, be strong! Consider your ways—Consider your ways—Consider your ways!” He tore the mask from their conscience, and compelled them to take an honest view of things. He closes his service of four public addresses with this fine and inspiring word:

"To Zerubbabel, the governor of Judah and legal heir to the throne of David, the prophet on the same day declared in the name of Jehovah: 'I am about to overturn the existing world-powers and to break their military strength by means of the widespread insurrections which even now are convulsing the Persian empire; and when that general overturning comes, and I establish My kingdom on earth, you, O Zerubbabel, My servant, will stand in a peculiarly intimate relation to Me, and will be the earthly representative of My authority.'"-KENT.

The Rebuilding of the walls and the Proclaimation of the Law

Lesson Passages: Ezra 7:1-28; Nehemiah 8:1-18.

I. The Interval of Fifty Years. We pass now over a space of fifty years from 516 B. C. to 458 B. C. The return from Babylon, the restoration of the Altar, the New Temple, the work of Zerubbabel and Haggai, had been followed by a period of decline. This was not strange under all the circumstances. The Jews were but a handful, surrounded by enemies, and themselves timorous and weak before a hard and testing ordeal. It was one thing to dream of doing great things, another to do them. If they imagined that all difficulties would vanish, it was only to meet with cruel disillusionment. The glowing picture of the prophets did not materialize. These pictures never do at once. There lies a long, hard struggle before every man and every nation if they would realize their ideals. These returned Jews found the ordeal far more bitter than they had expected. They simply failed to measure up to the demands upon them.

II. The Decline in Morals and Faith. This is vividly described by Malachi. In spite of the high ideals of the Divine Service they dropped into a careless and parsimonious worship. They showed this lower conception of worship, of duty, by the very stinginess with which they celebrated the ritual of the Temple. Worship may, of course, be made over-luxurious and costly, but the greater

danger is seen when men starve the work and worship of God and show their indifference by the niggardliness of their gifts.

"Ye offer polluted bread upon mine altar: and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible.

"And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts.

“And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the Lord of hosts.

"Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand" (Malachi 1: 7-10).

III. Yet over against the cold and ungenerous service of the Temple, Malachi sets the great demand of God. His claim on all men, and the declaration that one day truer and nobler worship will be given throughout the world. Read the opening sentence for Epiphany.

"For, from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts."

Then there was the evil of mixed marriages with the half-bred people of the land. These were contracted for various reasons: some no doubt owing to an idea that these half-breed Jews ought to be admitted to the full privileges of the Temple; others because of lessened zeal for the purity of the Faith and for worldly or prudential reasons. The outcome was, of necessity, to gravely imperil the whole idea of national restoration.