by Ian McKee (Northern Ireland)
Advancement in the things of God (Ezra ch.1-3) soon provokes action from adversaries. Those who had seized the opportunity to serve God soon faced concerted opposition.
False friendship offered (Ezra 4.1-3)
The contrary activity came from close neighbours, Ezra 3.3 and 4.4. These were Samaritans, descendants of foreign colonists that the Assyrians had settled in the land many years before, 2Kgs.17.24. Their offer to assist in the building of the house of the Lord was accompanied with the pious assertion "for we seek your God, as ye do; and we do sacrifice unto Him," Ezra 4.2. What they failed to say was that their assessment of Jehovah was as being equivalent to one of the many gods in their idolatrous system. This led to a self-pleasing religion not far removed from conditions in present day Christendom, including much that professes to be evangelical: "They feared the Lord, and served their own gods," 2Kgs.17.33. So under the guise of plausible friendship, an unequal yoke is offered. The illicit relationship here is of a religious character, but this may as easily be of a commercial, social, political or matrimonial nature.
The leadership of the Jewish returnees judge the Samaritan offer. Their united response is "Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel," Ezra 4.3. They affirm that Jehovah is "our God," not the Samaritans', and recognise that only the Lord's people can engage legitimately in the work of the Lord. To allow others to build would be a denial of the distinctiveness of their relationship with God, which, as we noted in Ezra ch.3, is based and centred upon the altar. Therefore, they refuse the offer of alliance with an unregenerate Samaritan world that has no appreciation of the shed blood. Similar blandishments are offered today to seek to entrap the Lord's people in compromise. Whether the danger be from unsaved persons, unjust principles or unholy practices, the position is clear. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols?" All such associations are incongruous for a holy people, who are "the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people," 2Cor.6.14-16.
Not only do we have explicit injunctions in this regard, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing," but there are precious promises for those who follow that privileged pathway, "and I will receive you, And will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty," 2Cor.6.17,18. Blessed relationships!
Open opposition revealed (Ezra 4.4-24)
The rejection of the Samaritan offer to help build the house of the Lord resulted in them showing their true colours by engaging in outright opposition. At first their opposition takes the form of local action: they "weakened the hands of the people of Judah, and troubled them in building," Ezra 4.4. And it was successful. Careful consideration of the prophecies of Haggai show that the Jewish remnant in their land made little, if any, progress in rebuilding the house of the Lord at Jerusalem after completion of the foundations, Ezra ch.3.
Nevertheless, if the people of God were lethargic, the enemies were untiring in pursuing strategic lobbying of the political powers against the work. Using hired counsellors, they engage in a campaign of widespread denigration, lodging biased accusations and misrepresentations at the Persian court to imply that the returnees harbour seditious intentions in pursuit of Jewish independence.
The Samaritans' persistent lobbying against the Jews during the remainder of the reign of Cyrus; his successor Cambyses (the Ahasuerus of Ezra 4.6); and that of Pseudo-Smerdis (the Artaxerxes of Ezra 4.7-23) eventually succeed in having a notice served to order the cessation of any rebuilding work at Jerusalem. "Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me," Ezra 4.21.
However this edict of Artaxerxes was not issued until some 15 years after the laying of the foundation of the Temple! The fact that reconstruction had not been advanced in this period suggests that the faith of the returnees had waned and their enthusiasm had dissipated. Haggai will show that their energies had been channelled toward the pursuit of material comfort and prosperity.
The account of the persistent, ongoing opposition to the work of God in Ezra 4.4-23 is depressing. Not only are we given a detailed insight into malevolent opposition against the testimony of God (which was sustained for 90 years until the time of Nehemiah) but also there is no reference to any exercise or concern on the part of the people of God; no acute feeling of need; and certainly no mention of them being moved to pray! The dispiriting conclusion of Ezra ch.4 is, "Then ceased the work of the house of God which is at Jerusalem."
However, God is not disinterested even though the exercise of His people has reached a low ebb. His purpose will be fulfilled. And what will God use to effect this recovery? Just two men, of diverse temperaments, in fellowship with God! And the practical import of Haggai and Zechariah's ministry is still pertinent for us.
Could God recover among His people today? The answer is obvious. But will He do it? Will He do it apart from our feeling our deep need of Him and a distinctive, prayerful exercise? Are we prepared for the change that close fellowship with God will require? Are we prepared, dependent on His grace, to implicity obey the detail of His word? The need of our day demands that we ponder this prayerfully.
—to be continued (D.V.)