THE NATIONAL HOUSE OF WORSHIP INVOLVED

11. That word of Jehovah by Haggai opened up by saying what?

¹¹ What, now, did the word that occurred by means of the prophet Haggai say? Haggai 1:2 tells us: “This is what Jehovah of armies has said, ‘As regards this people, they have said: “The time has not come, the time of the house of Jehovah, for it to be built.”’” The people whom Haggai addressed had to admit this fact.

12. With what designation did God refer to himself, and of what value should this have been to those Jews?

¹² Who, though, told “Jehovah of armies” what “this people” had been saying? Why, Jehovah of armies himself had heard it with his marvelous means of hearing from heaven. It was a striking way in which he referred to himself, namely, as “Jehovah of armies” (Y^eho·wahʹ Ts^eba·othʹ, in Hebrew). Throughout the inspired Hebrew Scriptures, from Genesis to Malachi, this designation “Jehovah of armies” occurs 281 times, the prophet Samuel being the first to use it in writing, (1 Samuel 1:3) Even the inspired Christian writers, Paul and James, used it. (Romans 9:29; James 5:4) Was this reminder of Jehovah as being a Commander in Chief of heavenly armies a consolation to the then inhabitants of Jerusalem and the province of Judah?

13. Why should this have been of encouragement to the Jews under the circumstances of that time?

¹³ It should have been. At that time they had no standing army, such as the mightily armed nations of the world have today. When they left the Babylonish land of exile to return to their homeland, they had no army to accompany them for protection against marauders along the way. Even in the year 468 B.C.E., the scribe-priest Ezra refused to have a military force and horsemen from King Artaxerxes of Persia to accompany him to Jerusalem.​—Ezra 8:22, 23.

14. What expressed personal opinion of those unarmed Jews excited Jehovah so greatly, and what was objectionable about it?

¹⁴ Now, what was it that this unarmed “people,” the inhabitants of Jerusalem and of Judah, had been saying that excited Jehovah of armies so greatly? This personal opinion of theirs: “The time has not come, the time of the house of Jehovah, for it to be built.” Such a “house” would be a building for the worship of Jehovah of armies at Jerusalem, where the high priest Joshua the son of Jehozadak could officiate along with all the other priests of the ancient family of Aaron. It would be a temple. Properly, such a house of worship or temple would be of interest to Jehovah of armies. “This people” of Jerusalem and Judah were worshipers of Jehovah. Why, then, were they saying, “The time has not come, the time of the house of Jehovah, for it to be built”? What was objectionable about that? At least, it showed a lack of interest in the fullest worship of their God. It also betrayed a lack of faith in the unconquerable “Jehovah of armies.” Consequently, “this people” was missing out on its prime purpose in being back there in Jerusalem and Judah. What was that?

DELINQUENCY TOWARD THE HOUSE OF DIVINE WORSHIP

15. (a) When were the Jewish exiles released from Babylon, and how? (b) What was the real purpose of releasing them to go back to their homeland?

¹⁵ Seventeen years before this, in the spring of the year of 537 B.C.E., these now residents of Jerusalem and Judah had been released from exile in Babylon. It was really Jehovah of armies who was repurchasing them and ransoming them that they might come over the Way of Holiness and return to Zion, as Jerusalem is also called. (Isaiah 35:8-10) Was the repurchasing of “this people” just to give these exiles a place to live away from idolatrous Babylon, preferably the beloved land of their forefathers? Or what really was the principal purpose of returning to this land that had lain desolate without man or domestic beast for seventy years, from the destruction of Jerusalem in 607 B.C.E. onward? (2 Chronicles 36:17-21) This is plainly stated in the imperial decree issued in 537 B.C.E. by Cyrus the Great, the Persian conqueror of Babylon on the Euphrates River. (2 Chronicles 36:22, 23) This decree is fully set out by the scribe-priest Ezra, in these words:

“And in the first year of Cyrus the king of Persia, that Jehovah’s word from the mouth of Jeremiah might be accomplished, Jehovah roused the spirit of Cyrus the king of Persia so that he caused a cry to pass through all his realm, and also in writing, saying: ‘This is what Cyrus the king of Persia has said, “All the kingdoms of the earth Jehovah the God of the heavens has given me, and he himself has commissioned me to build him a house in Jerusalem, which is in Judah. Whoever there is among you of all his people, may his God prove to be with him. So let him go up to Jerusalem, which is in Judah, and rebuild the house of Jehovah the God of Israel​—he is the true God—​which was in Jerusalem. As for anyone that is left from all the places where he is residing as an alien, let the men of his place assist him with silver and with gold and with goods and with domestic animals along with the voluntary offering for the house of the true God, which was in Jerusalem.”’ . . .

“Also, King Cyrus himself brought forth the utensils of the house of Jehovah, which Nebuchadnezzar had brought out from Jerusalem and then put in the house of his god. And Cyrus the king of Persia proceeded to bring them forth under the control of Mithredath the treasurer and to number them out to Sheshbazzar the chieftain of Judah. . . . All the utensils of gold and of silver were five thousand four hundred. Everything Sheshbazzar brought up, along with the bringing up of the exiled people out of Babylon to Jerusalem.”​—Ezra 1:1-11.

16. (a) Who was “Sheshbazzar the chieftain of Judah”? (b) That the restored exiles realized what the real mission of their return to their homeland was is shown by what historical fact?

¹⁶ This “Sheshbazzar the chieftain of Judah” is apparently the same one as Zerubbabel the son of Shealtiel the governor of Judah. (Ezra 2:1, 2; 5:1, 2, 14-16; Haggai 1:1, 14; 2:2, 21) Zerubbabel the governor of Judah and the rest of the returned exiles realized that their main mission in returning to their homeland was to rebuild the temple at Jerusalem for Jehovah’s worship. This is shown by a historical fact: At the end of the seventy years of desolation of Jerusalem and of Judah these repurchased exiles built an altar to Jehovah on the same location as that of the former temple altar, and later laid the foundation for building a new temple. We read:

“When the seventh month [Tishri] arrived the sons of Israel were in their cities. And the people began to gather themselves as one man to Jerusalem. And Jeshua the son of Jehozadak and his brothers the priests and Zerubbabel the son of Shealtiel and his brothers proceeded to rise up and build the altar of the God of Israel, to offer up burnt sacrifices upon it, according to what is written in the law of Moses the man of the true God. So they established the altar firmly upon its own site, for fright came upon them because of the peoples of the lands, and they began offering up burnt sacrifices to Jehovah upon it, the burnt sacrifices of the morning and of the evening. Then they held the festival of booths [Tishri 15-22] according to what is written, with the burnt sacrifices day by day in number according to the rule of what was due each day. . . . From the first day of the seventh month [Tishri] on they started to offer up burnt sacrifices to Jehovah, when the foundation of Jehovah’s temple itself had not yet been laid. . . .

“And in the second year [536 B.C.E.] of their coming to the house of the true God at Jerusalem, in the second month [Ziv, or Iyyar; April/​May], Zerubbabel the son of Shealtiel and Jeshua the son of Jehozadak and the rest of their brothers, the priests and the Levites, and all those who had come out of the captivity to Jerusalem started; and they now put in positions the Levites from twenty years of age upward to act as supervisors over the work of the house of Jehovah. . . . When the builders laid the foundation of the temple of Jehovah, then the priests in official clothing, with the trumpets, and the Levites the sons of Asaph, with the cymbals, stood up to praise Jehovah according to the direction of David the king of Israel. And they began to respond by praising and giving thanks to Jehovah, ‘for he is good, for his loving-kindness toward Israel is to time indefinite.’ As for all the people, they shouted with a loud shout in praising Jehovah over the laying of the foundation of the house of Jehovah.

“And many of the priests and the Levites and the heads of the paternal houses, the old men that had seen the former house, were weeping with a loud voice at the laying of the foundation of this house before their eyes, while many others were raising the voice in shouting for joy. Hence the people were not distinguishing the sound of the shout of rejoicing from the sound of the weeping of the people, for the people were shouting with a loud shout, and the sound itself was heard even to a great distance.”​—Ezra 3:1-13.

17, 18. When and why did the building activities on the temple stop?

¹⁷ At that time those repatriated Israelites were not saying: “The time has not come, the time of the house of Jehovah, for it to be built.” (Haggai 1:2) But soon there came opposition from the outside to those “sons of the Exile.” This was because the religiously purified Israelites would not let the outside pretending worshipers of Jehovah join with them in building the temple to the God of Israel. So these resentful rebuffed neighbors became adversaries and kept interfering with the temple rebuilding during all the rest of the reign of King Cyrus and the reigns of the succeeding kings of the Persian Empire down into the reign of King Darius Hystaspis the Persian. Before the reign of this Persian Darius I, those Palestinian adversaries succeeded in having the imperial ruler ban the work of rebuilding the temple of Jehovah by accusing the repatriated “sons of the Exile” of being seditionists.​—Ezra 4:1-22.

¹⁸ The Bible calls the Persian emperor who issued the ban by the name of Artaxerxes, and says: “Now after the copy of the official document of Artaxerxes the king had been read before Rehum and Shimshai the scribe and their colleagues, they went in a hurry to Jerusalem to the Jews and stopped them by force of arms. It was then that the work on the house of God, which was in Jerusalem, stopped; and it continued stopped until the second year of the reign of Darius the king of Persia.”​—Ezra 4:23, 24.

19. (a) About how many years did the temple work continue stopped? (b) Why did the ban put the temple builders in a quandary, but who finally pushed the case in the right direction?

¹⁹ The second year of the reign of King Darius I coincided with 520/519 B.C.E., and this meant that the stoppage of the work of building a new temple of Jehovah at Jerusalem lasted for about sixteen years, from the time that the foundation of this temple had been laid by Governor Zerubbabel and High Priest Joshua (or, Jeshua; Jesus, in the Greek Septuagint Version). This ban imposed by the Persian emperor, Artaxerxes, must have left the Jews in Jerusalem and Judah quite confused, in a quandary. They may have wondered how the ban of this later emperor could countermand the decree of King Cyrus the Great that was issued in 537 B.C.E. as part of the “law of the Medes and the Persians, which is not annulled.” (Daniel 6:8, 12) They did not think to put the matter to a test in the law courts of the Persian Empire, carrying the case even to the Supreme Court of the empire, to the court of last instance, which was with the emperor himself. The coming in of a new emperor, a successor to Artaxerxes, would allow for that. But who, now, would push the case? No one else but “Jehovah of armies” Himself.

20. Because of what previous prophecy by Isaiah was Jehovah unwilling to have the building decree by King Cyrus annulled?

²⁰ Two centuries previously, by means of his prophet Isaiah, the Great Theocrat Jehovah had spoken of himself as “the One saying of Cyrus, ‘He is my shepherd, and all that I delight in he will completely carry out’; even in my saying of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘You will have your foundation laid.’ This is what Jehovah has said to his anointed one, to Cyrus, whose right hand I have taken hold of, to subdue before him nations.” (Isaiah 44:28–45:1) Consequently, it was not the will of Jehovah of armies that the decree of Cyrus concerning the house of Jehovah at Jerusalem should be annulled. Jehovah is not the kind of God that has the foundation of a building laid and then finds himself unable to complete the building, so that all the onlookers should “start to ridicule him, saying, “This [God] started to build but was not able to finish.’” (Luke 14:29, 30) No, Jehovah completes what he begins; his word never returns to him unfulfilled, “without results.”​—Isaiah 55:11.

POPULAR OPINION AND IMPERIAL BAN CHALLENGED

21. How and in what year did Jehovah begin to correct the long-expressed misimpression of the Jews about temple building?

²¹ So now the time had come for Jehovah of armies to correct the long-expressed misimpression of the Jews in Jerusalem and Judah that the time had not yet come for the house of Jehovah to be rebuilt.

POPULAR OPINION AND IMPERIAL BAN CHALLENGED

21. How and in what year did Jehovah begin to correct the long-expressed misimpression of the Jews about temple building?

²¹ So now the time had come for Jehovah of armies to correct the long-expressed misimpression of the Jews in Jerusalem and Judah that the time had not yet come for the house of Jehovah to be rebuilt. What, then, did he do? He raised up prophets who were not afraid to speak out contrary to popular opinion. Ezra 5:1 tells us who these prophets were, saying: “And Haggai the prophet and Zechariah the grandson of Iddo the prophet prophesied to the Jews who were in Judah and in Jerusalem, in the name of the God of Israel who was over them.” The opening verses of the recorded prophecies of Haggai 1:1 and Zechariah 1:1 give us the year when they started prophesying, namely, “in the second year of Darius the king” of Persia. But Haggai started off before Zechariah by having the word of Jehovah occur by means of him on the first day of the lunar month Elul, the day of the new moon when Jerusalem might have many pilgrims from the cities of Judah outside.

22. Of what did Haggai at the start need to notify the people, and as a challenge to popular opinion, what did they need to be shown?

²² First of all, the prophet Haggai notified the people there at Jerusalem that Jehovah of armies knows what they are saying about the time for building His house of worship, the building of which was authorized by the Persian emperor, Cyrus the Great. Divine patience had been exercised long enough with the Jews who were of that frame of mind. Now, when the situation seemed to be at its worst, when the steady opposition of the pagan religious adversaries had been reinforced by an imperial ban, even now was the time for the popular opinion of this repurchased people to be challenged. They needed to be shown what they were guilty of and the reason why things had been going so badly with them.

23. How did the challenge presented show a connection between the condition of Jehovah’s house then and their economic condition?

²³ Now comes the challenge! “And the word of Jehovah continued to come by means of Haggai the prophet, saying: ‘Is it the time for you yourselves to dwell in your paneled houses, while this house is waste? And now this is what Jehovah of armies has said, “Set your heart upon your ways. You have sown much seed, but there is a bringing of little in. There is an eating, but it is not to satisfaction. There is a drinking, but not to the point of getting intoxicated. There is a putting on of clothes, but it is not with anyone’s getting warm; and he that is hiring himself out is hiring himself out for a bag having holes [and the wage-earner earning into a pocket with a hole in it].”’”​—Haggai 1:3-6, NW; By.

24. What unbalanced state of affairs was there between their personal houses and Jehovah’s house, and what questions did this raise?

²⁴ There was a vital reason for their faring so poorly in a material way. Those repatriated Jews were saying that it was not the time for them to build the temple of Jehovah, and so “this house” of divine worship was lying “waste,” with just a foundation laid back in 536 B.C.E., but with no superstructure thereon. At the same time they themselves were living in their well-roofed houses with a ceiling and with their walls nicely paneled with fine woods. What a marked contrast there was between their private homes for fleshly comforts and the sacred house of Jehovah for the spiritual interests of the whole nation!