The Four Hundred Silent Years: From Malachi to Matthew

Ome time ago I endeavored, though with

no claim to originality of treatment, to draw practical lessons for the separated people of God from the captivity and post-captivity books of the Old Testament. At the suggestion of the publishers I have now sought to trace the history of the same people through the years of waiting that elapsed from the time when the voice of inspiration ceased until the heavens resounded with the glad announcement of ‘Glory to God in the highest, and on earth peace, good-will toward men,” thus heralding Messiah’s long-promised advent.

In preparing this work, I have been greatly helped by a series of papers entitled, ‘From Malachi to Matthew,” which appeared a number of years ago in an English periodical now discontinued.* Dr. Grant’s ‘Between the Testaments” has also been consulted, and had that volume been more in accord with a belief in the plenary inspiration of Scripture, the book now in my reader’s hand might perhaps not have been prepared. The Old Testament Apocrypha, (especially I. Maccabees), Josephus, and various Jewish his-

* Faithful Words, edited by H. F. Witherby

4 Preface

tories of recent date, have also afforded considerable help.

It will be observed that my object has been, not merely to give a chronological outline of events, or a series of biographical sketches, but to trace throughout lessons and warnings for any who to-day, as those in the days of Nehemiah, have sought to return toand obey the word of God, in separation from the infidelity and apostasy of the times. Such are exposed to similar dangers — though of a spiritual character — as those which confronted the Jews. From their history we may therefore obtain valuable suggestions, and by carefully considering the causes of their failures, be preserved from falling into the same snares.:

History repeats itself in manifold ways, and he who is wise will not despise its instruction. * Happy is the man that feareth alway;” for he who thinks he stands, is the one who is exhorted to take heed lest he fall.

March, 1914.

(From the times of ‘‘ Darius the Persian” (Neh. 12: 22) to the fall of the Persian Empire — about 425 to 335, B. C. ).

HE average Bible reader seldom knows much

of the stirring events which followed in rapid succession the days of rehabilitation, described in the interesting and instructive records of Ezra and Nehemiah. He gets more than an inkling of the fallen condition of the restored remnant in the solemn expostulation of the last prophet, Malachi; but when he opens the New Testament and begins to read the Gospel of Matthew, he finds an utter change of atmosphere and conditions. The Old Testament closes with the people of the Jews partially restored to their land, but under Persian dominion. The New Testament opens with the same people greatly multiplied and dwelling in the the same country, but under Roman sway, and yet with an Edomite vice-king exercising jurisdiction over part of the land. In many other respects circumstances have undergone a marked change, and generally for the worse.

What brought about these changes? What movements, civil, religious, and political, were in progress during the four hundred silent years after prophetic testimony had died away with a last solemn warning of a possible curse to smite the land and people once so richly blessed? (Mal. 4: 6).

We cannot turn to the unerring word of God for an authentic and inspired answer to these questions; but we are able, nevertheless, to reply to them with a large measure of assurance, since God has been pleased to preserve, uninspired but fairly reliable, chronicles of the history of His chosen people in the four centuries that succeeded the days of the prophets. The Jewish historian, Josephus, and the unknown (save to God) author of the first book of the Maccabees, have left us records that are generally considered trustworthy, and are largely corroborated by Jewish traditions and historical side-lights.

With Nehemiah, the history and experiences of the returned Remnant in the Land end, at a time when evil was creeping in and decay was beginning. In his lifetime Nehemiah earnestly endeavored to uphold their covenant-relation with God, and zealously sought to maintain that holy separation from the idolatrous nations surrounding them, as a peculiar people to Jehovah, wherein alone their strength lay. Balaam had declared, “The people shall dwell alone; they shall not be reckoned among the nations,” and he had also taught Balak to cast a stumbling-block before Israel by breaking down this very separation. “The doctrine of Balaam” had been their snare ever afterwards, and we see in the closing chapters of Nehemiah how difficult it was to stamp - it out.

Nehemiah’s efforts were largely successful; and while his godly life and testimony still had influence - over the people there was a measure at least of outward separation. But Malachi is witness that people may be separated from outside evils and not be separated fo the Lord. This is a constant danger. Who has not heard “heady, high-minded” believers prating of “separation from evil as God’s principle of unity” (as indeed it is, other things being equal), who seem quite to forget that it is separation lo Christ that alone gives power to the former.

Separation from, may end in mere Pharisaism. Separation to, will result in practical godliness, and be evidenced by devotedness, with brotherly love and unity.

But this truth ever needs consecrated men of God to insist upon its recognition; otherwise, there is always the likelihood of its being forgotten, and a form of godliness without the power usurping its place. Of Israel of old, when first settled in the land, we read: “And Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, and which had known all the works of the Lord, that He had done for Israel” (Josh. 24: 31). We have something analogous to this in the case now under consideration. The Jewish remnant, generally speaking, walked before God in a measure of holy separation and cleaving to His name and His word during the days of Ezra and Nehemiah, and of the elders who outlived them; but even in Malachi’s time declension had made very rapid progress.

After the death of Nehemiah the “Tirshatha,” or Governor, they enjoyed a large measure of independence under the mild rule of the Persian kings, and even for a time after the Medo-Persian “Bear” had been defeated and superseded by the four-headed “Leopard” of Greece (Dan. 7) — or, using the simile of Nebuchadnezzar’s dream, after the silver kingdom had been displaced by the dominion of brass (Dan. 2).

Government was entrusted by these Gentile sovereigns to the high-priest, who previously was but a religious leader. In Nehemiah 12: 10, 11, 22,*we have the high-priestly line traced down from Jeshua, or Joshua (who came up from Babylon, with Zerubbabel at the first return, and is the one described in Zechariah’s vision, chap. 3), through Joiakim, Eliashib, Joiada, and Jonathan to Jaddua, the latest historical character mentioned in the Old Testament.

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*“And Jeshua begat Joiakim; Joiakim also begat Eliashib,and Eliashib begat Joiada; and Joiada begat Jonathan, and Jonathan begat Jaddua ... The Levites, in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian” — which was nearly to the end of the Persian Empire.

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