"It is not the time . . . for the Lord's house to be built."

     Secondly, a false discontent. After the work had commenced they looked at their building in the light of the olden days, and they said,

     "Who is left among you that saw this house in its former glory? and how do ye see it now? is it not in your eyes as nothing? "

     Thirdly, a false expectation. When the building had proceeded further they expected immediate material results from their moral reformation.

     Finally, a false fear. They were filled with fear of the nations by whom they were surrounded.

     The first peril is that of a false content. These people were waiting for the psychic moment in which to begin to build the house of God. They said, The set time is not yet come. They expected some manifestation of Divine readiness to help them. On that side of their life which had to do with God, they were waiting; but they were busy building their own houses. They were only psychologists in the matter of religion. They were preeminently practical when they had to do with the places in which they themselves had to live.

     The next peril is that of a false discontent. When in obedience to the prophet they began to build, they looked at their building in the light of the past, and their outlook was entirely material. They compared the poverty of the material erection with the glory of the ancient temple of which they had heard, and which some of them had seen. The old men amongst them, in childhood's days had gazed upon the glory of the past temple, and they put this new temple in its material poverty, into comparison with the one of old and its material glory. The result was that they were filled with discontent, and broke out into lamentation. That was a note of false discontent.

     The third peril is that of a false expectation. They looked at their adversity in the light of their building. They said, We have begun to obey, and the weeks have passed away and grown into months, and yet there is no sign of better conditions. It was autumn when we began to build, and now it is winter, and there is no improvement. Haggai taught them that it was an unwarranted expectation in view of the appalling penetration of evil resulting from their sin.

     Finally, they looked at the surrounding nations, saw their strength and the solidarity of the opposition, and were filled with a false fear.

     In each case the prophet sought to counteract the perils by declaring an immediate duty, and revealing an available dynamic.

     For the correction of their false content, he declared that their immediate duty was to build. As dynamic, he gave them the inspiration of the Divine declaration, "I am with you, saith the Lord." The people said, The time has not yet come to build. The prophet affirmed, The set time has come, because Jehovah is with us. As dynamic, he gave them the inspiration of the Divine declaration, "I am with you, saith the Lord." The people said, The time has not yet come to build. The prophet affirmed, The set time has come, because Jehovah is with us.

     For the correction of the false discontent the prophet declared that their duty was to "be strong . . . and work." Again as dynamic, he gave them the inspiration of the Divine word, "I am with you, saith the Lord of hosts." For the correction of false expectation the prophet bade them "Ask the priests concerning a law" ; and' there follows the account of the opinion given by the priests, evidently in answer to the appeal. This needs to be considered carefully. They were to ask not the Law, but for a Law. In order to understand this passage we must go back to Deuteronomy. There will be found instructions given to the people that in any case of difficulty, the priest was to declare a law, that is, declare the principle involved in the difficulty. Here Haggai framed the enquiry of the people in the words,

     "If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it become holy? And the priests answered and said, No."

     That was the statement of the law or principle, and the prophet applied it thus. The pollution of nature which had resulted from their sin could not be immediately set right by their reformation and return. The lesson he drew from this declaration was that of patience. There must be return and obedience; but not eager anxiety for immediate material results. There must be return and obedience, although there seemed to be no immediate benefit accruing therefrom.

     In spiritual revival there should be freedom from anxiety about material results. That is the principle. There will be material results, but the inspiration for patient waiting is found in the words, "From this day will I bless you." The material blessing that will follow will not be created by obedience, but will be given as a gracious act on the part of God. The people said in effect : We are giving God obedience, we are building; but He is giving us nothing in return. The lesson they had to learn was that obedience must be without bargaining. Yet the prophet did not leave them with that stern application of the principle; he gave them this word out of the heart of God, "From this day will I bless vou." The blessing must come from God. Men must never imagine that by their return and obedience they have a right to blessing.

     For the correction of false fear the prophet laid down the duty of patience, and uttered for their inspiration the great promises of Jehovah. The consciousness of the people concerning the strength of the enemies about them is revealed in the references to those enemies in the promise of deliverance; "the throne of the kingdoms . . . the strength of the kingdoms . . . the nations . . . the chariots, and those that ride in them . . . the horses and their riders." These were the forces of which the remnant were conscious. Wherever they lifted their eyes they saw the strength of the kingdoms; chariots and them that ride in them ; horses and their riders ; massed military powers I There was no hope of deliverance. All these things filled them with dull despair. There seemed to be no chance of their ever regaining national constitution and power. The corrective of the prophet was that of his utterance of the word of Jehovah, "I will shake . . . I will overthrow . . I will destroy . . . I will overthrow." By that activity of Jehovah there would issue the degradation of the strength they feared, and the disintegration of the forces which held them prisoners.

     Let us put the perils and the corrective teaching side by side.

     The people were content to let the temple remain unbuilt, saying, The set time has not yet come. The prophet bade them arise and build, knowing that the set time had come, because God was with them, knowing that

"God is on the field when He

Is most invisible."

     The people were filled with discontent as they compared the house as they saw it in the course of building with the glory of the previous house. The prophet called them to be strong and ta work, because God was with them; and therefore the glory of the latter house would be greater than that of the former, because the method of God is always progressive. The former glory was material, but to the latter house would come the fulfilment of all things foreshadowed in the former.

     The people expected immediate material benefit as the result of their moral reformation. No, said the prophet, you do not know the meaning of sin, how deep its pollution goes, how all nature is affected by it. There must be patient waiting for God from Whom the blessing will come as a gift of grace, and not as a result created by human amendment.

     The people were looking at enemies, at thrones, at chariots, and horses, at the military multitudes, and consequently they were filled with fear. The prophet called them to cease looking at the foes and to look to God Who would break the power of the surrounding nations.

     The living message of the book is patent. It teaches first the wickedness of waiting-waiting for the psychic moment, for the set time-is of the essence of rebellion when immediate duty calls. God's windows wait man's opening.

     "Bring ye the whole tithe into the storehouse, that there may be meat in Mine House, and prove Me now herewith, saith the-lord of hosts, if I will not open you the windows of heaven."

     Those windows are never opened in response to sighing and crying. In that hour in which we bring the whole tithe into the storehouse, the windows will be opened and the blessing will come. "Now is the accepted time, now is the day of salvation" is a word of constant application, and constitutes the true answer to man's declaration that the set time has not come.

     The next peril is that of lamenting the past; desiring an experience to-day like that of the past. In Wales men today are desiring to go back to the experiences of the revival. Christian men are sighing after the experiences of '59. Some sigh for a return to apostolic times, to that peculiar manifestation of the Spirit, necessary in the first stage of the Church's history, but unnecessary to-day. It is impossible to unlock the present with the rusty key of the past. The attempt to crowd the Spirit of God to-day into the manifestation of the past is of the nature of sacrilege. It is utterest folly to attempt to interpret the present in the terms of the past. There is always a better thing at hand than anything the past has seen; better, that is, for to-day, for the present time. Many of the ecclesiastical quarrels of the Christian Church are due to attempts to live in the past, and the consequent failure to recognize the living presence of the Spirit of God, and the fact that in one age He must use one method and in another age an entirely different one. In the gift of the Spirit we have the charm and value of perpetually changing methods. The simplicity, the commonplace, the dullness of the present hour, may be of the very essence of God's method. Let us get to work. The word of God to us also is, "Be strong . , . and work."

     Again, we need to be reminded that there is a grave peril in expecting immediate material results. Those who serve in spiritual things in a world permeated with the virus of sin need great patience. That was a wonderful vision of Isaiah in which he saw that the poison of human sin had permeated the very earth, and that the only way in which God could get it out was by burning, smiting, and destruction. We must be content to do our best work with perhaps but little result that can be tabulated.

     Finally, we need the message of this book for the correction of our fear. Do we not still hear men of faith saying, Those that are against us are mighty and strong? What we supremely need is a new vision of God, a new understanding of the fact that He will overthrow the thrones, and the kingdoms, and break their strength, and finally set up His government in the earth.

     We may summarize the whole message of Haggai in one brief word of his second prophecy, "Be strong . . . and work." If we do that, we may leave the issues with God; but we have no right to leave the issues with God unless we work. The initial sin was that of waiting for the psychic moment. When we are strong and work, then we may be, and shall be delivered from all anxiety about the ultimate, knowing 'hat He will bless, and accomplish, and perfect. It should be the highest honour of life, its crowning glory, and its chief joy in the midst of the ages, to have done one day's work with God.

"Yet will I live my life,

     Dim though its mystery be,

Not wholly lost to sense, nor yet

     Absorbed in what I see.

"For me-to have made one soul

     The better for my birth:

To have added but one flower

     To the garden of the earth:

"To have struck one blow for truth In the daily fight with lies:

To have done one deed of right In the face of calumnies:

"To have sown in the souls of men

     One thought that will not die-

To have been a link in the chain of lie:

     Shall be immortality."