Teks -- Haggai 2:1-23 (NET)

The Glory to Come

2:1 On the twenty-first day of the seventh month, the Lord spoke again through the prophet Haggai: 2:2 “Ask the following questions to Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, and the remnant of the people: 2:3 ‘Who among you survivors saw the former splendor of this temple? How does it look to you now? Isn’t it nothing by comparison? 2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and all you citizens of the land,’ says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all. 2:5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit even now testifies to you.’ 2:6 Moreover, the Lord who rules over all says: ‘In just a little while I will once again shake the sky and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they will offer their treasures; then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ the Lord who rules over all declares, ‘and in this place I will give peace.’”

The Promised Blessing

2:10 On the twenty-fourth day of the ninth month of Darius’ second year, the Lord spoke again to the prophet Haggai: 2:11 “The Lord who rules over all says, ‘Ask the priests about the law. 2:12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” The priests answered, “It will not.” 2:13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.” 2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ says the Lord. ‘And so is all their effort; everything they offer is also unclean. 2:15 Now therefore reflect carefully on the recent past, before one stone was laid on another in the Lord’s temple. 2:16 From that time when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty. 2:17 I struck all the products of your labor with blight, disease, and hail, and yet you brought nothing to me,’ says the Lord. 2:18 ‘Think carefully about the past: from today, the twenty-fourth day of the ninth month, to the day work on the temple of the Lord was resumed, think about it. 2:19 The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”

Zerubbabel the Chosen One

2:20 Then the Lord spoke again to Haggai on the twenty-fourth day of the month: 2:21 Tell Zerubbabel governor of Judah: ‘I am ready to shake the sky and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. 2:23 On that day,’ says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ says the Lord, ‘and I will make you like a signet ring, for I have chosen you,’ says the Lord who rules over all.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Hag 2:3 - That saw

Near fourscore years ago.

Wesley: Hag 2:3 - This house

The temple built by Solomon.

Wesley: Hag 2:5 - My spirit

Of strength and courage, of wisdom and understanding.

Wesley: Hag 2:6 - Yet once

After many confirmations of the new covenant, one more, remains to be made.

Wesley: Hag 2:6 - A little while

Tho' above five hundred years, yet this was but a little time compared with that between the promise to Adam and Christ's coming.

Wesley: Hag 2:6 - I will shake

Whether it be metaphorical or literal, it was verified at the time of Christ's coming into the world. After the return of the captivity, by the commotions among the Grecians, Persians, and Romans, which began soon after this time; this was metaphorically fulfilled. And it was literally fulfilled by prodigies and earthquakes, at the birth, death, and resurrection of Christ.

Wesley: Hag 2:7 - All nations

Which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars, and succeeding troubles among Alexander's successors, the growth of the Roman power by subduing their neighbours, and their dissentions and home - bred wars.

Wesley: Hag 2:7 - The desire

Christ the most desirable, to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them who was to be the light of the Gentiles, as well as the glory of his people Israel.

Wesley: Hag 2:7 - With glory

The first temple had a glory in its magnificent structure, rich ornaments, and costly sacrifices; but this was a worldly glory; that which is here promised, is a heavenly glory from the presence of Christ in it. He that was the brightness of his father's glory, who is the glory of the church, appeared in this second temple.

Wesley: Hag 2:8 - The silver

The treasures of both: doubt not therefore but I will give enough to build this house.

Wesley: Hag 2:9 - In this place

In my house, a type of Christ.

Wesley: Hag 2:9 - Peace

A spiritual, internal, and heavenly peace.

Wesley: Hag 2:11 - Concerning the law

What the law saith in this case.

Wesley: Hag 2:12 - Holy flesh

Part of the sacrifice, legally sanctified, or made holy by the altar on which the whole was sanctified.

Wesley: Hag 2:12 - In the skirt

In the lap of his garment, or in any other cloth, and if this cloth touch any common thing as bread, &c., shall that become legally holy?

Wesley: Hag 2:13 - Said

Now the second case is proposed.

Wesley: Hag 2:13 - These

Bread or pottage, wine or oil, or meat.

Wesley: Hag 2:13 - Unclean

Shall that which the unclean doth touch, become unclean? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile?

Wesley: Hag 2:14 - So

Polluted persons, touching what is clean, pollute it, so polluted Jews, polluted God's ordinances, while the outward performing of legal duties, left them as unholy in themselves, as they were before: somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering.

Wesley: Hag 2:14 - The people

The body of the Jews.

Wesley: Hag 2:14 - Every work

Whatever they do, they pollute all by polluted hands.

Wesley: Hag 2:14 - Offer

What they bring to the altar with impure hearts, is polluted by them.

Wesley: Hag 2:15 - Upward

Through past years.

Wesley: Hag 2:15 - Before

Before you would set upon the re - building of the temple after you had intermitted it.

Wesley: Hag 2:16 - Since

All the while the temple lay neglected.

Wesley: Hag 2:16 - When one came

Men are disappointed half in half.

Wesley: Hag 2:16 - But ten

Which he expected would prove twenty measures, ephahs or bushels. It proved but half your hope, thus your corn failed, and your oil much more.

Wesley: Hag 2:17 - Blessing

Burning, and scorching winds.

Wesley: Hag 2:17 - All the labours

In your plowing and sowing, in planting of olives and vines.

Wesley: Hag 2:18 - From the day

When you began to build on the old foundation.

Wesley: Hag 2:19 - Is the seed

Your seed for the next harvest is yet in your barns.

Wesley: Hag 2:19 - Hath not brought forth

No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates. Yet in the word of God I tell you, you shall be blest in them all, and have a large produce.

Wesley: Hag 2:23 - My servant

A type of him who was God's most beloved servant.

Wesley: Hag 2:23 - As a signet

Which is very highly valued, and carefully kept. So shall the antitypical Zerubbabel, the Messiah, be advanced, loved, and inviolably preserved king, and supreme over his church.

Wesley: Hag 2:23 - He is indeed the signet on God's right

hand. For all power is given to him, and derived from him. In him the great charter of the gospel is signed, and sanctified, and it is in him, that all the promises of God are yea and amen.

JFB: Hag 2:1 - seventh month

Of the Hebrew year; in the second year of Darius reign (Hag 1:1); not quite a month after they had begun the work (Hag 1:15). This prophecy was very shortly before that of Zechariah.

JFB: Hag 2:3 - Who is left . . . that saw . . . first glory

Many elders present at the laying of the foundation of the second temple who had seen the first temple (Ezr 3:12-13) in all its glory, wept at the contrast presented by the rough and unpromising appearance of the former in its beginnings. From the destruction of the first temple to the second year of Darius Hystaspes, the date of Haggai's prophecy, was a space of seventy years (Zec 1:12); and to the first year of Cyrus, or the end of the captivity, fifty-two years; so that the elders might easily remember the first temple. The Jews note five points of inferiority: The absence from the second temple of (1) the sacred fire; (2) the Shekinah; (3) the ark and cherubim; (4) the Urim and Thummim; (5) the spirit of prophecy. The connection of it with Messiah more than counterbalanced all these; for He is the antitype to all the five (Hag 2:9).

JFB: Hag 2:3 - how do ye see it now?

God's estimate of things is very different from man's (Zec 8:6; compare 1Sa 16:7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zec 4:10; 1Co 1:27-28).

JFB: Hag 2:4 - be strong . . . for I am with you

The greatest strength is to have Jehovah with us as our strength. Not in man's "might," but in that of God's Spirit (Zec 4:6).

JFB: Hag 2:5 - According to the word that

Literally, "(I am with you) the word (or thing) which I covenanted"; that is, I am with you as I covenanted with you when ye came out of Egypt (Exo 19:5-6; Exo 34:10-11). The covenant promise of God to the elect people at Sinai is an additional motive for their persevering. The Hebrew for to "covenant" is literally "to cut," alluding to the sacrificial victims cut in ratification of a covenant.

JFB: Hag 2:5 - so

Or, "and."

JFB: Hag 2:5 - my Spirit remaineth among you

To strengthen you for the work (Hag 1:14; Zec 4:6). The inspiration of Haggai and Zechariah at this time was a specimen of the presence of God's Spirit remaining still with His people, as He had been with Moses and Israel of old (Ezr 5:1; Isa 63:11).

JFB: Hag 2:6 - Yet once, it is a little while

Or, "(it is) yet a little while." The Hebrew for "once" expresses the indefinite article "a" [MAURER]. Or, "it is yet only a little while"; literally, "one little," that is, a single brief space till a series of movements is to begin; namely, the shakings of nations soon to begin which are to end in the advent of Messiah, "the desire of all nations" [MOORE]. The shaking of nations implies judgments of wrath on the foes of God's people, to precede the reign of the Prince of peace (Isa 13:13). The kingdoms of the world are but the scaffolding for God's spiritual temple, to be thrown down when their purpose is accomplished. The transitoriness of all that is earthly should lead men to seek "peace" in Messiah's everlasting kingdom (Hag 2:9; Heb 12:27-28) [MOORE]. The Jews in Haggai's times hesitated about going forward with the work, through dread of the world power, Medo-Persia, influenced by the craft of Samaria. The prophet assures them this and all other world powers are to fall before Messiah, who is to be associated with this temple; therefore they need fear naught. So Heb 12:26, which quotes this passage; the apostle compares the heavier punishment which awaits the disobedient under the New Testament with that which met such under the Old Testament. At the establishment of the Sinaitic covenant, only the earth was shaken to introduce it, but now heaven and earth and all things are to be shaken, that is, along with prodigies in the world of nature, all kingdoms that stand in the way of Messiah's kingdom, "which cannot be shaken," are to be upturned (Dan 2:35, Dan 2:44; Mat 21:44). Heb 12:27, "Yet once more," favors English Version. Paul condenses together the two verses of Haggai (Hag 2:6-7, and Hag 2:21-22), implying that it was one and the same shaking, of which the former verses of Haggai denote the beginning, the latter the end. The shaking began introductory to the first advent; it will be finished at the second. Concerning the former, compare Mat 3:17; Mat 27:51; Mat 28:2; Act 2:2; Act 4:31; concerning the latter, Mat 24:7; Rev 16:20; Rev 18:20; Rev 20:11 [BENGEL]. There is scarcely a prophecy of Messiah in the Old Testament which does not, to some extent at least, refer to His second coming [SIR ISAAC NEWTON]. Psa 68:8 mentions the heavens dropping near the mountain (Sinai); but Haggai speaks of the whole created heavens: "Wait only a little while, though the promised event is not apparent yet; for soon will God change things for the better: do not stop short with these preludes and fix your eyes on the present state of the temple [CALVIN]. God shook the heavens by the lightnings at Sinai; the earth, that it should give forth waters; the sea, that it should be divided asunder. In Christ's time God shook the heaven, when He spake from it; the earth, when it quaked; the sea, when He commanded the winds and waves [GROTIUS]. CICERO records at the time of Christ the silencing of the heathen oracles; and DIO, the fall of the idols in the Roman capitol.

JFB: Hag 2:7 - shake

Not convert; but cause that agitation which is to precede Messiah's coming as the healer of the nations' agitations. The previous shaking shall cause the yearning "desire" for the Prince of peace. MOORE and others translate "the beauty," or "the desirable things (the precious gifts) of all nations shall come" (Isa 60:5, Isa 60:11; Isa 61:6). He brings these objections to applying "the desire of all nations" to Messiah: (1) The Hebrew means the quality, not the thing desired, namely, its desirableness or beauty, But the abstract is often put for the concrete. So "a man of desires," that is, one desired or desirable (Dan 9:23; Dan 10:11, Margin; Dan 10:3, Margin). (2) Messiah was not desired by all nations, but "a root out of a dry ground," having "no beauty that we should desire Him" (Isa 53:2). But what is implied is not that the nations definitely desired Him, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. Moreover, while the Jews as a nation desired Him not (to which people Isa 53:2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable. (3) The verb, "shall come," is plural, which requires the noun to be understood in the plural, whereas if Messiah be intended, the noun is singular. But when two nouns stand together, of which one is governed by the other, the verb agrees sometimes in number with the latter, though it really has the former as its nominative, that is, the Hebrew "come" is made in number to agree with "nations," though really agreeing with "the desire." Besides, Messiah may be described as realizing in Himself at His coming "the desires (the noun expressing collectively the plural) of all nations"; whence the verb is plural. So in Son 5:16, "He is altogether lovely," in the Hebrew the same word as here, "all desires," that is, altogether desirable, or the object of desires. (4) Hag 2:8, "The silver is mine," &c.; accords with the translation, "the choice things of all nations" shall be brought in. But Hag 2:8 harmonizes quite as well with English Version of Hag 2:7, as the note on eighth verse will show; see on Hag 2:8. (5) the Septuagint and Syriac versions agree with MOORE'S translation. But Vulgate confirms English Version. So also early Jewish Rabbis before JEROME'S time. PLATO [Alcibiades, 2] shows the yearning of the Gentiles after a spiritual deliverer: "It is therefore necessary," says Alcibiades on the subject of acceptable worship, "to wait until One teach us how we ought to behave towards the gods and men." Alcibiades replies, "When shall that time arrive, and who shall that Teacher be? For most glad would I be to see such a man." The "good tidings of great joy" were "to all people" (Luk 2:10). The Jews, and those in the adjoining nations instructed by them, looked for Shiloh to come unto whom the gathering of the people was to be, from Jacob's prophecy (Gen 49:10). The early patriarchs, Job (Job 19:25-27; Job 33:23-26) and Abraham (Joh 8:56), desired Him.

JFB: Hag 2:7 - fill this house with glory

(Hag 2:9). As the first temple was filled with the cloud of glory, the symbol of God (1Ki 8:11; 2Ch 5:14), so this second temple was filled with the "glory" of God (Joh 1:14) veiled in the flesh (as it were in the cloud) at Christ's first coming, when He entered it and performed miracles there (Mat 21:12-14); but that "glory" is to be revealed at His second coming, as this prophecy in its ulterior reference foretells (Mal 3:1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic prophecies.

JFB: Hag 2:8 - The silver is mine

(Job 41:11; Psa 50:12). Ye are disappointed at the absence of these precious metals in the adorning of this temple, as compared with the first temple: If I pleased I could adorn this temple with them, but I will adorn it with a "glory" (Hag 2:7, Hag 2:9) far more precious; namely, with the presence of My divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering within and without put on by Herod is the type. Then shall the nations bring offerings of those precious metals which ye now miss so much (Isa 2:3; Isa 60:3, Isa 60:6-7; Eze 43:2, Eze 43:4-5; Eze 44:4). The heavenly Jerusalem shall be similarly adorned, but shall need "no temple" (Rev 21:10-22). Compare 1Co 3:12, where gold and silver represent the most precious things (Zec 2:5). The inward glory of New Testament redemption far exceeds the outward glory of the Old Testament dispensation. So, in the case of the individual poor believer, God, if He pleased, could bestow gold and silver, but He bestows far better treasures, the possession of which might be endangered by that of the former (Jam 2:5).

JFB: Hag 2:9 - The glory of this latter house . . . greater than of the former

Namely, through the presence of Messiah, in (whose) face is given the light of the knowledge of the glory of God (2Co 4:6; compare Heb 1:2), and who said of Himself, "in this place is one greater than the temple" (Mat 12:6), and who "sat daily teaching in it" (Mat 26:55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple.

JFB: Hag 2:9 - in this place . . . peace

Namely, at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (Col 1:20). Thus the "glory" consists in this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Psa 85:8, Psa 85:10; Isa 9:6-7; Isa 53:5; Zec 6:13; 2Co 5:18-19); then it creates peace in the sinner's own heart (Isa 57:19; Act 10:36; Rom 5:1; Rom 14:17; Eph 2:13-17; Phi 4:7); then peace in the whole earth (Mic 5:5; Luk 2:14). First peace between God and man, then between man and God, then between man and man (Isa 2:4; Hos 2:18; Zec 9:10). As "Shiloh" (Gen 49:10) means peace, this verse confirms the view that Hag 2:7, "the desire of all nations," refers to Shiloh or Messiah, foretold in Gen 49:10.

JFB: Hag 2:10 - four and twentieth day . . . ninth month

Three days more than two months from the second prophecy (Hag 2:1); in the month Chisleu, the lunar one about the time of our December. The Jews seem to have made considerable progress in the work in the interval (Hag 2:15-18).

JFB: Hag 2:11 - Ask . . . the priests

Propose this question to them on the law. The priests were the authorized expounders of the law (Lev 10:11; Deu 33:10; Eze 44:23; Mal 2:7).

JFB: Hag 2:12

"Holy flesh" (that is, the flesh of a sacrifice, Jer 11:15), indeed, makes holy the "skirt" in which it is carried; but that "skirt" cannot impart its sanctity to any thing beyond, as "bread," &c. (Lev 6:27). This is cited to illustrate the principle, that a sacrifice, holy, as enveloping divine things (just as the "skirt" is "holy" which envelops "holy" flesh), cannot by its inherent or opus operatum efficacy make holy a person whose disobedience, as that of the Jew while neglecting God's house, made him unholy.

JFB: Hag 2:13

On the other hand, a legally "unclean" person imparts his uncleanness to any thing, whereas a legally holy thing cannot confer its sanctity on an "unclean" person (Num 19:11, Num 19:13, Num 19:22). Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold: the paths to holiness one, and that one of difficult access [GROTIUS]. One drop of filth will defile a vase of water: many drops of water will not purity a vase of filth [MOORE].

JFB: Hag 2:14 - Then answered Haggai

Rather, "Then Haggai answered (in rejoinder to the priests' answer) and said" [MAURER].

JFB: Hag 2:14 - so is this people

Heretofore not in such an obedient state of mind as to deserve to be called My people (Tit 1:15). Here he applies the two cases just stated. By the first case, "this people" is not made "holy" by their offerings "there" (namely, on the altar built in the open air, under Cyrus, Ezr 3:3); though the ritual sacrifice can ordinarily sanctify outwardly so far as it reaches (Heb 9:13), as the "holy flesh" sanctified the "skirt," yet it cannot make the offerers in their persons and all their works acceptable to God, because lacking the spirit of obedience (1Sa 15:22) so long as they neglected to build the Lord's house. On the contrary, by the second case, they made "unclean" their very offerings by being unclean through "dead works" (disobedience), just as the person unclean by contact with a dead body imparted his uncleanness to all that he touched (compare Heb 9:14). This all applies to them as they had been, not as they are now that they have begun to obey; the design is to guard them against falling back again. The "there" points to the altar, probably in view of the audience which the prophet addressed.

JFB: Hag 2:15 - consider

Literally, "lay it to heart." Ponder earnestly, retracing the past "upward" (that is, backward), comparing what evils heretofore befell you before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and the blessing of obedience.

JFB: Hag 2:16 - Since those days were

From the time that those days of your neglect of the temple work have been.

JFB: Hag 2:16 - when one came to an heap of twenty measures

That is to a heap which he had expected would be one of twenty measures, there were but ten.

JFB: Hag 2:16 - fifty vessels out of the press

As the Septuagint translates "measure," and Vulgate "a flagon," and as we should rather expect vat than press. MAURER translates (omitting vessels, which is not in the original), "purahs," or "wine-measures."

JFB: Hag 2:17

Appropriated from Amo 4:9, whose canonicity is thus sealed by Haggai's inspired authority; in the last clause, "turned," however, has to be supplied, its omission marking by the elliptical abruptness ("yet ye not to Me!") God's displeasure. Compare "(let him come) unto Me!" Moses in excitement omitting the bracketed words (Exo 32:26). "Blasting" results from excessive drought; "mildew, from excessive moisture.

JFB: Hag 2:18

Resumed from Hag 2:15 after Hag 2:16-17, that the blessing in Hag 2:19 may stand in the more marked contrast with the curse in Hag 2:16-17. Affliction will harden the heart, if not referred to God as its author [MOORE].

JFB: Hag 2:18 - even from the day that the foundation of . . . temple was laid

The first foundation beneath the earth had been long ago laid in the second year of Cyrus, 535 B.C. (Ezr 3:10-11); the foundation now laid was the secondary one, which, above the earth, was laid on the previous work [TIRINUS]. Or, translate, "From this day on which the temple is being begun," namely, on the foundations long ago laid [GROTIUS]. MAURER translates, "Consider . . . from the four and twentieth day . . . to (the time which has elapsed) from the day on which the foundation . . . was laid." The Hebrew supports English Version.

JFB: Hag 2:19 - Is the seed yet in the barn?

Implying, It is not. It has been already sown this month, and there are no more signs of its bearing a good crop, much less of its being safely stored in the barn, than there were in the past season, when there was such a failure; yet I promise to you from this day (emphatically marking by the repetition the connection of the blessing with the day of their obedience) a blessing in an abundant harvest. So also the vine, &c., which heretofore have borne little or nothing, shall be blessed with productiveness. Thus it will be made evident that the blessing is due to Me, not to nature. We may trust God's promise to bless us, though we see no visible sign of its fulfilment (Hab 2:3).

JFB: Hag 2:20 - the month

The ninth in the second year of Darius. The same date as Prophecy III (Hag 2:10).

JFB: Hag 2:21 - to Zerubbabel

Perhaps Zerubbabel had asked as to the convulsions foretold (Hag 2:6-7). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare Hag 2:23, "will make thee as a signet"; "I have chosen thee").

JFB: Hag 2:21 - shake . . . heavens

(see on Hag 2:6-7); violent political convulsions accompanied with physical prodigies (Mat 24:7, Mat 24:29).

JFB: Hag 2:22

All other world kingdoms are to be overthrown to make way for Christ's universal kingdom (Dan 2:44). War chariots are to give place to His reign of peace (Mic 5:10; Zec 9:10).

JFB: Hag 2:23 - take thee

Under My protection and to promote thee and thy people to honor (Psa 78:70).

JFB: Hag 2:23 - a signet

(Son 8:6; Jer 22:24). A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Isa 42:1; Isa 43:10; Isa 44:1; Isa 49:3). So the spiritual Israel is sealed in their covenant head by His Spirit (2Co 1:20, 2Co 1:22; Eph 1:4, Eph 1:13-14). All is ascribed, not to the merits of Zerubbabel, but to God's gratuitous choice. Christ is the "signet" on God's hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority; so Christ (Mat 28:18; Joh 5:22-23).

Clarke: Hag 2:1 - In the seventh month

In the seventh month - This was a new message, and intended to prevent discouragement, and excite them to greater diligence in their work.

Clarke: Hag 2:3 - Who is left among you that saw this house in her first glory?

Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon

Clarke: Hag 2:3 - Is it not in your eyes

Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.

Clarke: Hag 2:4 - Yet now be strong

Yet now be strong - Do not let this discourage you. The chief glory of the temple is not its splendid building, but my presence; and as I covenanted to be with you when ye came out of Egypt, so I will fulfill my covenant; for my Spirit remaineth among you, fear not; Hag 2:5. What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord’ s message.

Clarke: Hag 2:6 - Yet once, it is a little while, and I will shake the heavens

Yet once, it is a little while, and I will shake the heavens - When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, Exo 19:18. "The political or religious revolutions which were to be effected in the world, or both, are here,"says Abp. Newcome, "referred to; compare Exo 19:21, Exo 19:22; Mat 24:29; Heb 12:26-28. The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah’ s kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah’ s kingdom. It must be understood that the word אחת achath , once, has a clear sense, if understood of the evangelical age; for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander’ s successors; but only one great and final religious revolution."- Newcome.

Clarke: Hag 2:7 - And the Desire of all nations shall come

And the Desire of all nations shall come - The present Hebrew text is as follows: ובאו חמדת כל הגוים . This is a difficult place if understood of a person: but חמדת chemdath , desire, cannot well agree with באו bau , they shall come. It is true that some learned men suppose that חמדות chemdoth , desirable things, may have been the original reading: but this is supported by no MS., nor is באו found in the singular number in any. It is generally understood of the desirable or valuable things which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb ובאו ubau , they shall come. If we found ובאה חמדת ubaa chemdath in the singular, then it would read as in our text, And the Desire of all nations shall come: but no such reading appears in any MS.; nor is it fairly acknowledged, except by the Vulgate, which reads, Et veniet desideratus cunctis gentibus , "And that which is desired,"or the desired Person, "shall come to all nations."In Hag 2:7 God says he will shake or stir up all nations; that these nations shall bring their desirable things; that the house shall be filled with God’ s glory; that the silver and gold, which these nations are represented as bringing by way of gifts, are the Lord’ s; and that the glory of this latter house shall exceed the former. Bp. Chandler labors to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The בא ba , to come, is often used in the sense of bring, and that חמדת chemdath , desire, may be considered as the plural for חמדות, having the point holem instead of the ו vau , and thus mean desirable things, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. Chandler thinks that בא, he came, cannot be used of things, but of persons only. Here he is widely mistaken, for it is used of days perpetually; and of the ark, 2Sa 6:9; and of mounts coming against Jerusalem, Jer 32:24; and of trees coming to adorn the temple, Isa 60:13; and of silver and gold coming into the temple, Jos 6:19; and Jer 6:20, Why doth incense come to me? See Abp. Secker’ s notes. I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called The Desire of All Nations

The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fullness of the Gentiles shall be brought in.

Clarke: Hag 2:9 - And in this place will I give peace

And in this place will I give peace - שלום shalom a peace-offering, as well as peace itself; or Jesus Christ, who is called the Prince of peace, through whom peace is proclaimed between God and man, between man and his fellows; and through whom peace is established in the disconsolate soul. And at this temple this peace was first promulgated and proclaimed

But it is said that the glory of this latter house shall be greater than of the former. Now this cannot be said because Jesus Christ made his personal appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is equal with God, we do not grant that he is greater. Now the first temple was the dwelling-place of God: here he manifested his glory between the cherubim, and it was his constant residence for more than four hundred years. But the glory of this latter house was greater because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the Christian Church, the real house of God, its glory was most certainly greater than any glory which was ever possessed by that of the Jews. See on Hag 2:22-23 (note).

Clarke: Hag 2:10 - In the four and twentieth day of the ninth month

In the four and twentieth day of the ninth month - Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests

1.    If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! Hag 2:12

2.    If one has touched a dead body and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, Yes! Hag 2:13.

Clarke: Hag 2:14 - Then answered Haggai - So is this people

Then answered Haggai - So is this people - As an unclean man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body.

Clarke: Hag 2:16 - Since those days were

Since those days were - I have shown my displeasure against you, by sending blasting and mildew; and so poor have been your crops that a heap of corn which should have produced twenty measures produced only ten; and that quantity of grapes which in other years would have produced fifty measures, through their poverty, smallness, etc., produced only twenty. And this has been the case ever since the first stone was laid in this temple; for your hearts were not right with me, and therefore I blasted you in all the labors of your hands; and yet ye have not turned to me, Hag 2:17.

Clarke: Hag 2:18 - Consider now from this day

Consider now from this day - I will now change my conduct towards you: from, this day that ye have begun heartily to rebuild my temple, and restore my worship, I will bless you. Whatever you sow, whatever you plant, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts.

Clarke: Hag 2:20 - Again the word of the Lord came

Again the word of the Lord came - This was a second communication in the same day.

Clarke: Hag 2:21 - I will shake the heavens and the earth

I will shake the heavens and the earth - Calmet supposes that the invasion of Cambyses, and his death, are what the prophet has in view by this shaking of the heavens and the earth: but this invasion and defeat happened three years before they had begun to work at the temple; and how could it be made a matter of interest to Zerubbabel? Calmet answers this, by translating the words in the past tense; and shows that the fact was recalled to Zerubbabel’ s attention, to fix his confidence in God, etc. Bp. Newcome says we may well understand this and the twenty-second verse of the calamity undergone by Babylon in the reign of Darius; of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans.

Clarke: Hag 2:23 - In that day, saith the Lord

In that day, saith the Lord - Some think, says this same learned writer, that Zerubbabel is put here for his people and posterity: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants. - Herod. lib. iii., sec. 220. Justin. 1:10. Prideaux places this event in the fifth year of Darius; others with more probability, in the eighth year. Compare Zec 2:9

Clarke: Hag 2:23 - And will make thee as a signet

And will make thee as a signet - I will exalt thee to high dignity, power, and trust, of which the seal was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See Jer 22:24 (note); Son 8:6 (note); and see the notes on these two places

Clarke: Hag 2:23 - For I have chosen thee

For I have chosen thee - He had an important and difficult work to do, and it was necessary that he should be assured of God’ s especial care and protection during the whole

On the three last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy

"I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of less note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed ‘ a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.’ "I know not if the following view may be admitted as an explanation of this difficult passage. I take ‘ the shaking of the heavens and earth’ here (as in Hag 2:6) to have a more distant and comprehensive meaning than can belong to Zerubbabel’ s time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms then existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take ‘ the heavens,’ in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations

"What, then, are we to understand by the promise made to Zerubbabel, ‘ I will make thee as a signet?’ In the first place, the restitution of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the four first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ Zerubbabel as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the permanency of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very name blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive

"In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, Jeremiah 22), the last reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read Jer 22:24 thus: ‘ As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, be the signet upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,’ etc

"If it be considered that the kings of Judah were in an especial and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare Gen 41:42; Est 3:10, Est 3:12; Est 8:2, Est 8:8; Dan 6:7. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see Zec 2:1-13; and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor

"According to this view, by the promise, ‘ In that day; - I will make thee as a signet,’ etc., must be understood, that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honor now conferred on Zerubbabel as the instrument of their restoration after the Babylonish-captivity. Thus the promise to Abraham, Genesis 22, ‘ I will make of thee a great nation - and in thee shall all families of the earth be blessed,’ evidently referred to a very distant future period and the honor connected with it could not be enjoyed by Abraham during his mortal life."- M. A. B

I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity

Calvin: Hag 2:1 - NO PHRASE

The Prophet now states another reason why he had been sent by God, in order that he might obviate a temptation which might have hindered the work that was begun. We have seen that they were all stirred up by the celestial spirit to undertake the building of the Temple. But as Satan, by his many arts, attempts to turn back the godly from their course, so he had devised a reason by which the desire of the people might have been checked. Inasmuch as the old people, who had seen the splendor of the former temple, considered this temple no better than a cottage, all their zeal evaporated; for, as we have said, without a promise there will continue in men no ardor, no perseverance. Now we know what had been predicted by Ezekiel, and what all the other Prophets had testified, especially Isaiah, who had spoken highly of the excellency of the Church, and shown that it was to be superior to its ancient state. (Isa 33:21.) Besides, Ezekiel describes the form of the Temple, and states its dimensions. (Eze 41:1.) As then the faithful had learnt from these prophecies that the new Temple would be more splendid than the ancient, they were in danger, not only of becoming cold in the business, but also of being wholly discouraged, when they perceived that the new Temple in no respect reached the excellency and grandeur of the ancient Temple. And these things are described at large by Josephus.

But we may easily conclude, from the words of the Prophet, that there was then a danger lest they should lay aside the work they had begun, except they were encouraged by a new exhortation. And he says that this happened in the seventh month, and on the first day of the month.

Here arises a question, How was it that they so soon compared the new with the old building. Seven or eight days had passed since the work was begun: nothing, doubtless, could have been then constructed, which might have afforded a ground of comparison. It seems then strange, that the Prophet had been so soon sent to them. An answer to this will be easily found, if we bear in mind. that what I have stated at the beginning of the first chapter, that the foundations of the Temple had been previously laid, but that there had been a long interruption: for the people had turned to their own private concerns, and all had become so devoted to their own advantages, that they neglected the building of the Temple. For it is wholly a false notion, that the people had returned from exile before the appointed time, and it has been sufficiently refuted by clear proofs; for scripture expressly declares, that both Cyrus and Darius had been led by a divine impulse to allow the return of the people. Hence, when the Jews returned to their country, they immediately began to build the Temple; but afterwards, as I have said, either avarice, or too anxious a desire for their own private benefit, laid hold on their minds. As then the building of the Temple had been for some time neglected, they were again encouraged, as our Prophet has shown to us. They had now hardly applied their hands to the work, when, through the artifice of Satan, such suggestions as these crept in—“What are ye doing, ye miserable men! Ye wish to build a Temple to your God; but what sort of Temple will it be? Certainly it will not be that which all the Prophets have celebrated. For what do we read in Isaiah, Jeremiah, and Ezekiel? Have not all these testified that the Temple which would be rebuilt after our return from Babylonian exile would be more splendid than the other? But we now build a shed. Surely this is done without authority. We do not then fight under the guidance of God; and it would be better for us to leave off the work; for our service cannot be approved of God, except it be founded on his Word. And we see how far this Temple comes short of what God has promised.”

We now hence learn, that it was not without reason that Haggai was sent on the eighth day to recover the people from their indifference. And hence also we may learn how necessary it is for us to be constantly stimulated; for Satan can easily find out a thousand impediments, by which he may turn us aside from the right course, except God often repeats his exhortations to keep us awake. Eight days only have elapsed, and the people would have ceased from their work, had not Haggai been sent to encourage them again.

Now the cause of this cessation, which the Prophet designed to obviate and to remove, ought to be especially noticed. The people had before ceased to work, because they were immoderately devoted to their own interest, which was a proof of base ingratitude and of profane impiety: for those who had no care for building the Temple were most ungrateful to God; and then their impiety was intolerable, inasmuch as they sought boarded houses to dwell in, being not content with decent houses without having them adorned, while the Temple was left, as it were, a wilderness. But the cause was different, when Haggai was sent the second time; for their indifference then arose from a good principle and a genuine feeling of religion. But we hence see what a subtle contriver Satan is, who not only draws us away openly from God’s service, but insinuates himself in a clandestine manner, so as to turn us aside, under the cover of zeal, from the course of our vocation. How was it that the people became negligent after they had begun the work? even because it grieved the old men to see the glory of the second, so far inferior to the first Temple. For though the people animated themselves by the sound of trumpets, yet the old among them drowned the sound by their lamentations. Whence was this? even because they saw, as I have said, that this Temple was in no way equal to the ancient one; and hence they thought that God was not as yet reconciled to them. Had they said, that so great an expense was not necessary, that God did not require much money to be laid out, their impiety should have been openly manifested; but when they especially wished that the splendor of the Temple would be such, as might surely prove that the restoration of the Church was come, such as had been promised by all the Prophets, we doubtless perceive their pious feeling.

But we are thus reminded, that we ought always to beware of the intrigues of Satan, when they appear under the cover of truth. When, therefore, our minds are disposed to piety, Satan is ever to be feared, lest he should stealthily suggest to us what may turn us aside from our duty; for we see that some leave the Church because they require in it the highest perfection. They are indignant at vices which they deem intolerable, when they cannot be corrected: and thus, under the pretext of zeal, they separate themselves and seek to form for themselves a new world, in which there is to be a perfect Church; and they lay hold on those passages in which the Holy Spirit recommends purity to the Church, as when Paul says, that it was purchased by Christ, that it might be without spot or wrinkle. As then these are inflamed with a zeal so rigid that they depart from God himself and violate the unity of the Church; so also there are many proud men who despise the Church of God, because it shines not forth among them in great pomp; and they think that God does not dwell in the midst of us, because we are obscure and of no great importance, and also because they regard our few number with contempt.

In all these there is some appearance of piety. How so? Because they would have God to be reverenced, so that they would have the whole world to be filled with the fear of his majesty; or they would have much wealth to be gathered, so that sumptuous offerings might be made. But, as I have already said, Satan thus cunningly insinuates himself; and hence we ought to fear his intrigues, lest, under plausible pretences, he should dazzle our eyes. But the best way of caution is to regard what God commands, and so to rely on his promises as to proceed steadily in our course, though the accomplishment of the promises does not immediately correspond with our desires; for God designedly keeps us in suspense in order to try our faith. Though then he may not as yet fulfill what he has promised, let it yet be our course to attempt nothing rashly, while we are obeying his command. It will then be our chief wisdom, by which we may escape all the crafts of Satan, simply to obey God’s word, and to exercise our hope so as patiently to wait the seasonable time, when he will fulfill what he now promises.

Calvin: Hag 2:6 - NO PHRASE

Here the Prophet expresses more clearly, and confirms more fully, what I have said—that God would in time bring help to the miserable Jews, because he would not disappoint the assurance given to the fathers. This declaration, then, depends on the covenant before mentioned; and hence the causative particle is used, For thus saith Jehovah of hosts, as yet a small one it is, or, yet shortly, I will fill this house with glory. The expression a small thing, most interpreters aptly to time. Yet there are those who think the subject itself is denoted. The more received opinion is, that it means a small duration, a short time, because God would soon make a change for the better. “Though then there does not as yet appear the accomplishment of the promises, by which ye have hitherto supported your faith and your hope, yet after a short time God will really prove that he has spoken nothing falsely to you.”

There are yet some, as I have said, who think that the matter itself is denoted by the Prophet, even that the Temple did not yet appear in splendor before the eyes of men, a small one it is, that is, Ye see not indeed a building such as that was, before the Assyrians and the Chaldeans took possession of the city; but let not your eyes remain fixed on the appearance of this Temple. Let then this small one as yet pass by; but in a short time this house will be filled with glory

With regard to the main object, it was the Prophet’s design to strengthen the minds of the godly, that they might not think that the power of God was inefficient, though he had not as yet performed what they had hoped. In short, they were not to judge by present appearances of what had been previously said of their redemption. We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was as yet nothing; and the temple was more like a shed than what might have been compared in glory with the former Temple. It was hence necessary for the Prophet to meet this objection; and this is the reason why he bids them to overlook the present appearance, and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, “There is no reason for you to despair, though the grandeur of the Temple does not as yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth. ” ¹⁴⁶

In a word, God here bids them to exercise patience, until he should put forth the ineffable power of his hand to restore fully his Church; and this is what is meant by the shaking of the heaven and the earth.

But this is a remarkable passage. The Jews indeed, who are very absurd in everything connected with the kingdom of Christ, pervert what is here said by the Prophet, and even reduce it to nothing. But the Apostle in Heb 12:1 reminds us of what God means here. For this passage contains an implied contrast between the law and the gospel, between redemption, just mentioned here, and that which was to be expected, and was at length made known by the coming of Christ. God, then, when he redeemed his people from Egypt, as well as from Babylon, moved the earth: but the Prophet announces here something greater—that God would shake the heaven and the earth. But that the meaning of the Prophet may appear more evident, each sentence must be examined in order.

He says first, this once, shortly. I am inclined to apply this to time, that I may not depart from what is commonly received. But there is no reason for us to contend on the subject, because it makes little or no difference as to the main point. For we have said that what the Prophet had in view was to show that the Jews were not to fix their eyes and their minds on the appearance of the Temple at the time: “Allow,” he says, “and give place to hope, because your present state shall not long remain; for the Lord will shake the heaven and the earth; think then of God’s power, how great it is; does he not by his providence rule both the earth and the heaven? And he will shake all things above and below, rather than not to restore his Church; he will rather change the appearance of the whole world, than that redemption should not be fully accomplished. Be not then unwilling to be satisfied with these preludes, but know what God’s power can do: for though it may be necessary to throw the heaven and the earth into confusions, yet this shall be done, rather than that your enemies should prevent that full restoration, of which the Prophets have so often spoken.” But the Apostle very justly says, that the gospel is here set in contrast with the law; for God exhibited his wonderful power, when the law was promulgated on mount Sinai; but a fuller power shone forth at the coming of Christ, for then the heaven, as well as the earth, was shaken. It is not, then, without reason that the Apostle concludes that God speaks now to us from heaven, for his majesty appears more splendid in the gospel than formerly in the law: and hence we are less excusable, if we despise him now speaking in the person of his only begotten Son, and thus speaking to show to us that the whole world is subject to him.

He then adds, I will move all the nations, and they shall come. After having mentioned the heaven and the earth, he now shows that he would arrest the attention of all mortals, so as to turn them according to his will, in any way it may please him: Come, he says, shall all nations—How? because I shall shake them. Here again the Prophet teaches us that men come not to Christ except through the wonderful agency of God. He might have spoken more simply, I will lead all nations, as it is said elsewhere; but his purpose was to express something more, even that the impulse by which God moves his elect to betake themselves to the fold of Christ is supernatural. Shaking seems a forcible act. Lest men, then, should obscure the power of God, by which they are roused that they may obey Christ, and submit to his authority, it is here by the Prophet expressed by this term, in order that they might understand that the Lord does not work in an usual or common manner, when they are thus changed.

But it must be also observed, that men are thus powerfully, and in an extraordinary or supernatural manner influenced, so that they follow spontaneously at the same time. The operation of God is then twofold; for it is first necessary to shake men, that they may unlearn their whole character, that is, that forgetting their former nature, they may willingly receive the yoke of Christ. We indeed know how great is our perverseness, and how unnameable we are, until God subdues us by his Spirit. There is need in such a case of a violent shaking. But we are not forced to obey Christ, as lions and wild beasts are, who indeed yield, but still retain their inward ferocity, and roar, though led in chains and subdued by scourges and beatings. We are not, then, so shaken, that our inward rebellion remains in us; but we are shaken, so that our disposition is changed, and we receive willingly the yoke of Christ. This is the reason why the Prophet says, I will shake all nations, and they shall come; that is, there will be indeed a wonderful conversion, when the nations who previously despised God, and regarded true religion and piety with the utmost hatred, shall habituate themselves to the ruling power of God: and they shall come, because they shall be so drawn by his hidden influence, that the obedience they shall render will be voluntary. We now perceive the meaning of the Prophet.

He afterwards adds, The desire of all nations. This admits of two explanations. The first is, that nations shall come and bring with them everything that is precious, in order to consecrate it to the service of God; for the Hebrews call whatever is valuable a desire; so that under this term they include all riches, honors, pleasures, and everything of this kind. Hence some render the passage thus, I will shake all nations, and come shall the desire of all nations. As there is a change of number; others will have ב , beth, or מ , mem, to be understood, They shall come with what they desire; that is, the nations shall not come empty, but shall gather all their treasures to be a holy oblation to God. But we may understand what he says of Christ, Come shall the desire of all nations, and I will fill this house with glory. We indeed know that Christ was the expectation of the whole world, according to what is said by Isaiah. And it may be properly said, that when the desire of all nations shall come, that is, when Christ shall be manifested, in whom the wishes of all ought to center, the glory of the second Temple shall then be illustrious; but as it immediately follows, Mine is the silver, and mine is the gold, the more simple meaning is that which I first stated—that the nations would come, bringing with them all their riches, that they might offer themselves and all their possessions as a sacrifice to God.

It is, then, better to read what follows as an explanation, Mine is the silver, mine is the gold, saith Jehovah; that is, “I have not through want of money deferred hitherto the complete building of the Temple; for what can hinder me from amassing gold and silver from all quarters? Should it so please me, I could in a short time build a Temple by all the wealth of the world. Is it not indeed in my power to create mountains of gold and silver, by which I might erect for myself a Temple? Ye hence see that wealth is not wanting to me to build the Temple which I have promised; but the time is not arrived. Therefore they who believe the preceding predictions, ought to wait and to look forward, until the suitable time shall come.” This is the import of the passage. ¹⁴⁷

He at length declares that the glory of the second Temple would be greater than that of the first, and that there would be peace in that place. As to the words there is nothing obscure; but we ought especially to attend to what is said.

It must, indeed, be first observed, that what is said here of the future glory of the Temple is to be applied to the excellency of those spiritual blessings which appeared when Christ was revealed, and are still conspicuous to us through faith; for ungodly men are so blind that they see them not. And this we must bear in mind, lest we dream like some gross interpreters, who think that what is here said was in part fulfilled when Herod reconstructed the Temple. For though that was a sumptuous building, yet there is no doubt but that it was an attempt of the Devil to delude the Jews, that they might cease to hope for Christ. Such was also, probably, the craft of Herod. We indeed know that he was only a half-Jew. He professed himself to be one of Abraham’s children; but he accommodated his habits, we know, to those of the Jews, oddly for his own advantage. That they might not look for Christ, this delusive and empty spectacle was presented to them, so as almost to astound them. Though this, however, may not have entered into the mind of Herod, it is yet certain that the Devil’s design was to present to the Jews this deceptive shade, that they might not raise up their thoughts to look for the coming of Christ, as the time was then near at hand.

God might, indeed, immediately at the beginning have caused a magnificent temple to be built: as he had allowed a return to the people, so he might have given them courage, and supplied them with materials, to render the latter Temple equal or even superior to the Temple of Solomon. But Cyrus prohibited by an edict the Temple to be built so high, and he also made its length somewhat smaller: Why was this done? and why also did Darius do the same, who yet liberally helped the Jews, and spared no expense in building the Temple? How was it that both these kings, though guided by the Spirit of God, did not allow the Temple to be built with the same splendor with which it had been previously erected? This did not happen without the wonderful counsel of God; for we know how gross in their notions the Jews had been, and we see that even the Apostles were entangled in the same error; for they expected that the kingdom of Christ would be no other than an earthly one. Had then this Temple been equally magnificent with the former, and had the kingdom become such as it had been, the Jews would have acquiesced in these outward pomps; so that Christ would have been despised, and God’s spiritual favor would have been esteemed as nothing. Since, then, they were so bent on earthly happiness, it was necessary for them to be awakened; and the Lord had regard to their weakness, by not allowing a splendid Temple to be built. But in suffering a counterfeit Temple to be built by Herod, when the manifestation of Christ was nigh, he manifested his vengeance by punishing their ingratitude, rather than his favor; and I call it counterfeit, because its splendor was never approved by God. Though Herod spent great treasures on that building, he yet profaned rather than adorned the Temple. Foolishly, then, do some commemorate what Helena, queen of Adiabenians, had laid out, and think that thus a credit is in some measure secured to this prophecy. But it was on the contrary Satan who attempted to deceive by such impostures and crafts, that he might draw away the minds of the godly from the beauty of the spiritual Temple.

But why does the prophet mention gold and silver? He did this in conformity with what was usual and common; for whenever the Prophets speak of the kingdom of Christ, they delineate or describe its splendor in figurative terms, suitable to their own age. When Isaiah foretells the restoration of the Church, he declares that the Church would be all gold and silver, and whatever glittered with precious stones; and in Isa 60:1 he especially sets forth the magnificence of the Temple, as though nations from all parts were to bring for sacrifice all their precious things. But Isaiah speaks figuratively, as all the other Prophets do. So then what we read of gold and of silver ought to be so explained as to be applied mystically to the kingdom of Christ; as we have already observed respecting Mal 1:11 —

‘They shall offer to me, saith the Lord,
pure sacrifices from the rising to the setting of the sun.’

What are these sacrifices? Are heifers yet to be offered, or lambs, or other animals? By no means; but we must regard the spiritual character of the priesthood; for as the gold of which the Prophet now speaks, and the silver, ought to be taken in a spiritual sense; for since Christ has appeared in the world, it is not God’s will to be served with gold and silver vessels; so also there is no altar on which victims are to be sacrificed, and no candlestick; in a word, all the symbols of the law have ceased. It hence follows that the Prophet speaks of the spiritual ornaments of the Temple. And thus we perceive how the glory of the second Temple is to be greater than that of the first.

It then follows, that God would give peace in this place; as though he had said that it would be well with the Jews if they only waited patiently for the complete fulfillment of redemption. But it must be observed, that this peace was not so evident to them that they could enjoy it according to the perception of the flesh; but it was that kind of peace of which Paul speaks, and which, he says, exceeds all understanding (Phi 4:7.) In short, the people could not have comprehended what the Prophet teaches here respecting the future splendor of the Temple, except they leaped over all the obstacles which seemed to obstruct the progress of complete redemption; and so it was ever necessary for them to have recourse to this truth— yet a little while; as though he said that they were patiently to endure while God was exercising their faith: but that the time would come, and that shortly, when the Lord would fill that house with glory that is, when Christ would bring witch him all fullness of glory; for though they were to gather the treasures of a thousand worlds into one mass, such a glory would yet be corruptible; but when God the Father appeared in the person of his own Son, he then glorified indeed his Temple; and his majesty shone forth so much that there was nothing wanting to a complete perfection.

Calvin: Hag 2:10 - The priests answered

Though interpreters seem to perceive the meaning of the Prophet, yet no one really and clearly expresses what he means and intends to teach us: nay, they adduce nothing but what is jejune and frigid; for they refer all these things to this point,—that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God, because the people, in offering sacrifices in a waste place, proved by such negligence that they disregarded the command of God: but when their hands were applied to the work, God was appeased, and thus he began to accept their sacrifices which before he had rejected. This is, indeed, a part of what is meant, but not the whole; and the Prophet’s main object seems to me to be wholly different. He has been hitherto exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Hence, I have no doubt but that the Prophet intended here to raise up the minds of the people to the spiritual worship of God.

It was, indeed, necessary diligently to build the Temple, but the end was also to be regarded; for God never cared for external ceremonies; nor was he delighted with that building as men are with their splendid houses. As the Jews absurdly ascribed these gross feelings to God, the Prophet here shows why so strict a command had been given as to the building of the Temple; and the reason was,—that God might be worshipped in a pure and holy manner.

I will repeat again what I have said, that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship: for what was the cause of their delay and tardiness, except that each of them regarded nothing but just his own private interest? Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed laudable, for it was a proof of their piety: but when the people thought that God required nothing more than a splendid Temple, it was manifest superstition: for the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not his own: as he is a Spirit, so he must be spiritually worshipped by us. Whosoever then obtrudes on him only external pomps in order to pacify him, most childishly trifles with him. This second part, in my view, is what the Prophet now undertakes to handle. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do: but men, as we know, busy themselves with external things and neglect spiritual worship; hence it was necessary to join what is said here, that the people might understand, that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required, even to worship God in it in a pure and holy manner. This is the design of the whole passage. But we must first examine the Prophet’s words, and then it will be easier to gather the whole import of his doctrine.

He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law ¹⁴⁸ Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said—What is law, is the question: for it was not allowed to the priests to allege anything they pleased indiscriminately; but they were only interpreters of the law. This is the reason why God bids his Prophet to inquire what the law of Moses defines as to the ceremony mentioned here. And the design was, that the people, being convinced as to the legal ceremonies, might not contend nor glamour, but acknowledge that all sorts are condemned as sinful which flow not from a pure and sincere heart.

Haggai asks first, If a man takes holy flesh —that is, some part of the sacrifice,—if any one takes and carries it in a sleeve or skirt, that is, in any part of his vestment, and then touches bread, or oil, or any eatable thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No. Here also interpreters grossly mistake: for they take sanctified as meaning polluted, altogether falsely; for there is here a twofold question proposed. Whether holy flesh sanctifies anything it may touch? and then, whether an impure and a polluted man contaminates whatever he may touch? As to the first question, the priests wisely and truly answer, that there is no such efficacy in sacrifices, as that they can sanctify what they may touch: and this is true. The second definition is also most proper, that whatever is touched by an unclean man is polluted, as the law everywhere declares.

The Prophet then accommodates this to his present case, So, he says, is this people, and this nation, and the work of their hands. For as long as they are polluted, however they may spend money in sacrifices, and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted, and is an abomination only. We now understand the words of the Prophet, and so we may now consider the subject.

But before I speak generally of the present subject, I shall first notice what the Prophet says here, that he inquired respecting the law; for it was not allowed to the priests to allege anything they pleased. We indeed know, that they had advanced into such licentiousness, as arbitrarily to demand what God had never commanded, and also to forbid the people what was lawful, the use of which had been permitted by God’s law. But Haggai does not here allow such a liberty to the priests; he does not ask what they thought, but what was required by the law of the Lord. And this is worthy of being noticed; for it is a pernicious evil to exercise an arbitrary control over the conscience. And yet the devil has ever corrupted the worship of God, and the whole system of religion, under the pretense of extolling the authority of the Church. It is indeed true, that the sacerdotal office was very honorable and worthy of respect; but we must ever take heed lest men assume too much, and lest what is thoughtlessly conceded to them should deprive God of what belongs to him; as the case is, we know, under the Papacy. When the Pope seeks to show that all his commands ought without any dispute to be obeyed, he quotes what is found in Deu 17:8 —

‘If a question arises about the law,
the high priest shall judge between what is sacred and profane.’

This is indeed true; but was it permitted to the high priest to disregard God’s law, and foolishly to allege this or that according to his own judgement? Nay, the priest was only an interpreter of the law. Whenever then God bids those pastors to be heard whom he sets over his Church, his will is, as it has been before stated, that he himself should be heard through their mouth. In short, whatever authority is exercised in the Church ought to be subjected to this rule—that God’s law is to retain its own pre-eminence, and that men blend nothing of their own, but only define what is right according to the Word of the Lord. Now this is by the way; I come now to the main point.

The priests answered, that neither flesh, nor oil, nor wine, was sanctified by touching a piece or part of a sacrifice. Why? because a sacrifice sanctifies not things unclean, except by way of expiation; for this, we know, was the design of sacrifices—that men who were polluted might reconcile themselves to God. A right answer was then given by the priests, that unclean flesh or unclean oil is not sanctified by the touch of holy flesh. Why? because the flesh itself was not dedicated to God for this end—to purify what was unclean by a mere touch. Yet, on the other hand, it is most true, that when a man was unclean he polluted whatever he touched. It is commonly thought, that he is said to be unclean in his soul who had defiled himself by touching a corpse; but I differ from this. The word soul is often taken in the law for man himself.—

‘The soul that eats of what died of itself is polluted;
the soul that touches a corpse is polluted.’
(Lev 17:15.)

Hence he is here said to be polluted in his soul, who had an outward uncleanness, as we say in French, Pollu en sa personne. Whosoever then is unclean pollutes by touch only whatever might have been otherwise clean; and the conclusion sufficiently proves that this is the purport of this passage. ¹⁴⁹ I have said enough of what the design of the Prophet is, but the subject must be more fully explained.

We know how heedlessly men are wont to deal with God; for they trifle with him like children with their puppets. And this presumption has been condemned, as it is well known, even by heathens. Hardly a Prophet could have inveighed more severely against this gross superstition than Persius, who compares sacrifices, so much thought of by all, to puppets, and shows that other things are required by God, even

A well ordered condition and piety of soul, and an inward purity
of mind, and a heart imbued with generous virtue. ¹⁵⁰

He means then that men ought to be imbued with true holiness, and that inwardly, so that there should be nothing fictitious or feigned. He says that they who are such, that is, who have imbibed the true fear of God, do rightly serve him, thought they may bring only a crumb of incense, and that others only profane the worship of God, though they may bring many oxen; for whatever they think avails to cover their filth is polluted by new and repeated filth. And this is what has been expressed by heathen authors: another poet says, -

An impious right hand does not rightly worship the celestials. ¹⁵¹

So they spoke according to the common judgement of natural knowledge. As to the Philosophers, they ever hold this principle—that no sacrifice is rightly offered to God except the mind be right and pure. But yet the Philosophers, as well as the Poets, adopted this false notion, by which Satan beguiled all men, from the least to the greatest—that God is pacified by ceremonies: hence have proceeded so many expiations, in which foolish men trusted, and by which they thought that God would be propitious to them, thought they obstinately continued daily to procure for themselves new punishments, and, as it were, avowedly to carry on war with God himself.

They admit at this day, under the Papacy, this principle that the true fear of God is necessary, as hypocrisy contaminates all the works of men; nor will they indeed dare to commend those who seek feignedly and triflingly to satisfy God, when they are filled with pride, contempt, and impiety. And yet they will never receive what the Prophet says here—that men not only lose all their labor, but also contract new pollution, when they seek to pacify God by their sacrifices, unaccompanied by inward purity. For whence is that partial righteousness which the Papists imagine? For they say, that if one does not keep the whole law, yet obedience in part is approved by God; and nothing is more common among them than this expression, partial righteousness. If then an adulterer refrains from theft, and lays out in alms some of his wealth, they will have this to be charity, and declare it to be acceptable. Though it proceeds from an unclean man, it is yet made a covering, which is deemed sufficient in some way or another to pacify God. Thus the Papists seek, without exercising any discrimination, to render God bound to them by their works, though they may be full of all uncleanness. We hence see that this error has not sprung up today or yesterday for the first time; but it is inherent in the bones and marrows of men; for they have ever thought that their services please God, though they may be unclean themselves.

Hence this definition must be borne in mind—that works, however splendid they may appear before our eyes, are of no value or importance before God, except they flow from a pure heart. Augustine has very wisely explained this in his fourth book against Julia. He says, that it would be an absurd thing for the faithful to judge of works by the outward appearance; but that they ought to be estimated according to the fountain from which they proceed, and also according to their design. Now the fountain of works I consider to be integrity of heart, and the design or end is, when the object of men is to obey God and to consecrate their life to him. Hence then we learn the difference between good and evil works, between vices and virtues, that is, from the inward state of the mind, and from the object in view. This is the subject of the Prophet in the first clause; and he drew an answer from the priests, which was wholly consistent with the law; and it amounted to this, that no work, however praised and applauded by the world, is valued before God’s tribunal, except it proceeds from a pure heart.

Now as to the second part, it is no less difficult to convince men of its truth—that whatever they touch is contaminated, when they are themselves unclean; and yet this is what God had plainly made known to the Jews: and the priests hesitated not nor doubted, but immediately returned an answer, as though the matter was well known—that an unclean man contaminates whatever thing he touches. But when we come to apply the subject, men then reject what they had been clearly taught; nay, what they are forced to confess, until they see the matter brought home to them, and then they begin to accuse God of too much rigour: “Why is this, that whatever we touch is polluted, though we might leave some defilement? Are not our works still deserving of some praise, as they are good works?” And hence also is the common saying, That works, which are in their kind good, are always in a measure meritorious, and though they are without faith, they yet avail to merit the gift of faith, inasmuch as they are in themselves praiseworthy, as chastity, liberality, sobriety, temperance, beneficence, and all alms giving. But God declares that these virtues are polluted, though men may admire them, and that they are only abominable filth, except the heart be really cleansed and purified. Why so? because nothing can flow from an impure and polluted fountain but what is impure and polluted.

It is now easy to understand how suitably the Prophet had led the priests and the whole people to see this difference. For if he had abruptly said this to them—that no work pleased God, except the doer himself had been cleansed from every defilement, there would have arisen immediately many disputations: “Why will God reject what is in itself worthy of praise? When one observes chastity, when another liberally lays out a part of his property, when a third devotes himself wholly to promote the good of the public, when magnanimity and firmness shine forth in one, when another cultivates the liberal arts—are not these such virtues as deserve some measure of praise!” Thus a great glamour would have been raised among the people, had not Haggai made this kind of preface—that according to the law what is unclean is not sanctified by the touch of holy flesh, and also that whatever is touched by an unclean person is polluted. What the law then prescribed in its rituals silenced all those clamours, which might have immediately arisen among the people. Moreover, though ceremonies have now ceased and are no longer in use, yet what God has once declared still retains its force—that whatever we touch is polluted by us, except there be a real purity of heart to sanctify our works.

Let us now inquire how our works please God: for no one is ever found to be pure and perfect, as the most perfect are defiled with some vices; so that their works are always sprinkled with some spots and blemishes, and contract some uncleanness from the hidden filth of their hearts. In answer to this, I say first, that all our works are corrupt before God and abominable in his sight, for the heart is naturally corrupt: but when God purifies our hearts by faith, then our works begin to be approved, and obtain praise before him; for the heart is cleansed by faith, and purity is diffused over our works, so that they begin to be pleasing to God. For this reason Moses says, that Abel pleased God with his sacrifices,

“The Lord had respect to Abel and to his gifts.”
(Gen 4:4.)

Had Moses said only, that the sacrifices of Abel were approved by God, he would have spoken unadvisedly, or at least obscurely; for he would have been silent on the main thing. But he begins with the person, as though he had said, that Abel pleased God, because he worshipped him with an upright and sincere heart. He afterwards adds, that his sacrifices were approved, for they proceeded from the true fear of God and sincere piety. So Paul, when speaking of the real keeping of the law, says, that the end of the law is love from a pure heart and faith unfeigned. (1Ti 1:5.) He shows then that no work is deemed right before God, except it proceeds from that fountain, even faith unfeigned, which is always connected with an upright and sincere heart. This is one thing.

Secondly, we must bear in mind how God purifies our hearts by faith. There is indeed a twofold purification: He first forms us in his image, and engraves on us true and real fear, and an obedient disposition. This purity of the heart diffuses itself over our works; for when we are imbued with true piety, we have no other object but to offer ourselves and all we have to God. Far indeed are they who are hypocrites and profane men from having this feeling; nay, they are wholly alienated from it: they offer liberally their own things to God, but they wish to be their own masters; for a hypocrite will never give up himself as a spiritual sacrifice to God. We hence see how faith purifies our hearts, and also purifies our works: for having been regenerated by the Spirit of God, we offer to him first ourselves and then all that we have. But as this purgation is never found complete in man, it is therefore necessary that there should come an aid from gratuitous acceptance. Our hearts then are purified by faith, because God imputes not to us that uncleanness which remains, and which defiles our works. As then God regards with gracious acceptance that purity which is not as yet perfect, so he causes that its contagion should not reach to our works. When Abel offered sacrifices to God, he was indeed perfect, inasmuch as there was nothing feigned or hypocritical in him: but he was a man, we know, encompassed with infirmity. It was therefore necessary for his remaining pollution to have been purified by the grace of Christ. Hence it was that his sacrifices were accepted: for as he was accepted, so God graciously received whatever proceeded from him.

We now then see how men, while in a state of nature, displease God by their works, and can bring nothing but what is corrupt, filthy, and abominable. We farther see how the children of God, after having been renewed by his Spirit, come pure to him and offer him pure sacrifices: they come pure, because it is their object to devote themselves to God without any dissimulation; but as this devotedness is never perfect, God supplies the defect by a gratuitous imputation, for he embraces them as his servants in the same manner as though they were entirely formed in all righteousness. And in the same way he approves of their works, for all their spots are wiped away, yea, those very spots, which might justly prevent all favor; were not all uncleanness washed away by the blood of Christ, and that through faith.

We hence learn, that there is no ground for any one to deceive himself with vain delusions, by attempting to please God with great pomp: for the first thing of which the Prophet treats here is always required, that is, that a person must be pure in his heart, that inward purity must precede every work. And though this truth meets us everywhere in all the Prophets, yet as hypocrisy dazzles our eyes and blinds all our senses, it ought to be seriously considered by us; and we ought to notice in an especial manner not only this passage but other similar passages where the Prophets ridicule the solicitude of the people, when they busied themselves with sacrifices and outward observances, and neglected the principal thing—real purity of heart.

We must also take notice of what the Prophet says in the last verse, that so was every work of their hand and whatever they offered ¹⁵² It seems apparently a hard matter, that the very sacrifices were condemned as polluted. But it is no wonder that fictitious modes of worship, by which profane men dishonor God, should be repudiated by him; for they seek to transform him according to their own fancy, as though he might be soothed by playthings or such trifles. It is therefore a most disgraceful mockery when men deal thus with God, offering him only external ceremonies, and disregarding his nature: for they make no account of spiritual worship, and yet think that they please him. We must then, in a word, make this remark—that the Prophet teaches us here, that it is not enough for men to show obedience to God, to offer sacrifices, to spend labor in building the Temple, except these things were rightly done—and how rightly? by a sincere heart, so there should be no dissimulation, no duplicity.

Calvin: Hag 2:15 - Lay it // Lay it

I am under the necessity of joining all these verses together, for the Prophet treats of the same thing: and the import of the whole is this—that the Lord had then openly punished the tardiness of the people, so that every one might have easily known that they acted very inconsistently in attending only to their private concerns, so as to neglect the Temple. The Prophet indeed speaks here in a homely manner to earthly men, addicted to their own appetites: had they really become wiser, or made greater progress in true religion, he might have addressed them differently, and would have no doubt followed the rule mentioned by Paul,

‘We speak wisdom among those who are perfect.’
(1Co 2:6.)

But as they had their thoughts fixed on meat and drink, and were intent on their private advantages, the Prophet tells them what they could comprehend that God was angry with them, and that the proofs of his curse were evident, as the earth did not produce fruit, and they themselves were reduced to want. We hence perceive the object of the Prophet: but I shall run over the words, that the subject may become more evident.

Lay it, he says, on your heart. Here the Prophet indirectly condemns their insensibility, as they were blind in things quite manifest; for he does not here direct their thoughts to heaven, nor announce deep mysteries, but only speaks of food and daily support. Since God, then, impressed clear marks of his wrath on their common sustenance, it was an intolerable stupidity in them to disregard these. And the Prophet often repeats the same thing, in order to shame the Jews; for their tardiness being so often reproved, ought to have made them ashamed. Lay it on the heart, he says; that is, Consider what I am going to say; from this day and heretofore, ¹⁵³ he says, before a stone was laid on a stone; that is, from that day when I began to exhort you to build the Temple, consider what has happened to this very day.

Then he adds, Before ye began, he says, to build the Temple, was it not that every one who came to a heap of twenty measures found only ten? that is, was it not, that when the husband men expected that there would be twenty measures in the storehouse or on the floor, they were disappointed? because God had dried up the ears, so they yielded not what they used to do; for husband men, by long experience, can easily conjecture what they may expect when they see the gathered harvest; but this prospect had disappointed the husband men. God, then, had in this case given proofs of his curse. Farther; when any one came to the vat, and expected a large vintage, had he not also been disappointed? for instead of fifty casks he found only twenty.

He afterwards adds, I have smitten you with the east wind: for שדפון , shidafun, is to be taken for a scorching wind; and the east wind proved injurious to Judea by its dryness. So also ירקון , irkun, is mildew, or a moist wind, from which mildew proceeds; for we know that corn, when it has much wet, contracts mildew when the sun emits its heat. As to the meaning of the Prophet there is no ambiguity, for he intended to teach them that they were in various ways visited, that they might clearly perceive that God was displeased with them. He then mentions the hail: for when famine happens only from the cold or from the heat, it may be ascribed to chance or to the stars: but when God employs various scourges, we are then constrained to acknowledge his wrath, as though he were determined to awaken us. This is the reason why the Prophet records here various kinds of judgements. And he says, In every work of your hands. Some read, And every work, etc., which is improper; for they were not smitten in their own bodies, but in the produce of the earth. Then he adds, And you returned not to me, that is, “During the whole of that time I effected nothing, while I was so often and in such various ways chastising you. And yet what good has the obduracy of your hearts done you? ye have not returned to me.”

Lay it, he says, on your heart from this day, and heretofore, etc. He repeats what he had said, even from the twenty-fourth day of the ninth month. We have seen before, that the Prophet was sent on that day to reprove the people for their sins. Lay it then on your heart, he says, from this day, etc. We see how emphatical is this repetition, because in things evident the Jews were so insensible that their want and famine could not touch them: and we know that there is no sharper goad to stimulate men than famine. Since then the Lord snatched away their food from their mouth, and they remained inattentive to such a judgement, it was a sure evidence of extreme stupidity. It is on this account that the Prophet often declares, that the Jews were extremely insensible; for they did not consider the judgements of God, which were so manifest. He now subjoins, Is there yet seed in the barn? Jerome reads, in the bud; and the probable reason why he thus rendered the word was, that he thought that the clauses would not correspond without giving the meaning of bud to מגורה , megure; but, as I think, he was mistaken. The Hebrews propose what I cannot approve, for some of them read the sentence as an affirmation, For there is seed in the barn; because they dared not to commit the seed to the ground in their state of want. And others read it as a question, as though he had said, that the time of harvest was far off, and that what they had remaining was so small that it was not enough to support them. But, in my judgement, the seed refers not to what had been gathered, but to what had been sown. I therefore doubt not but that he speaks of God’s blessing on the harvest which was to come after five months, to which I shall presently refer. Some, indeed, render the words in the past tense, as though the Prophet had said, that the Jews had already experienced how great the curse of God was; but this is a forced view. The real meaning of the Prophet is this, Is there yet seed in the barn? that is, Is the seed, as yet hid in the ground, gathered?

He then adds affirmatively, neither the vine, nor the fig tree, nor the pomegranate, nor the olive had yet produced any thing; for it was the ninth month of the year; and the beginning of the year, we know, was in the month of March. Though then they were nearly in the midst of winter, they remained uncertain as to what the produce would be. In the month of November no opinion could be formed, even by the most skillful, what produce they were to expect. As then they were still in suspense, the Prophet says, that God’s blessing was in readiness for them. What he had in view was, to show that he brought a sure message from God; for he speaks not of a vintage the prospect of which had already appeared, nor of a harvest when the ears had already made their appearance. As then there was still danger from the hail, from scorching winds, and also from rains and other things injurious to fruit and produce of the land, he says, that the harvest would be most abundant, the vintage large, that, in a word, the produce of the olive and the fig tree would be most exuberant. The truth of the prophecy might now be surely known, when God fulfilled what he had spoken by the mouth of his servant. I now return to the subject itself

As I have before observed, the Prophet deals with the Jews here according to their gross disposition: for he might in a more refined manner have taught the godly, who were not so entangled with, or devoted to, earthly concerns. It was then necessary for him to speak in a manner suitable to the comprehension of the people, as a skillful teacher who instructs children and those of riper age in a different manner. And he shows by evidences that the Jews were unthankful to God, for they neglected the building of the Temple, and every one was diligently and earnestly engaged in building his own house. He shows by proofs their conduct,—How? Whence has it happened, he says, that at one time your fruit has been destroyed by mildew, at another by heat, and then by the hail, except that the Lord intended thus to correct your neglect? It then follows, that you are convicted of ingratitude by these judgements; for you have neglected God’s worship, and only pursued your own private advantages. This is one thing.

The latter clause contains a promise; and by it the instruction given was more confirmed, when the people saw that things suddenly and unexpectedly took a better turn. They had been for many years distressed with want of sustenance; but, when fruitfulness of a sudden followed, did not this change manifest something worthy of their consideration? especially when it was foretold before it happened, and before any such thing could have been foreseen by human conjectures? We see then, that the Prophet dwells on two things,—he condemns the Jews for their neglect, and proves that they were impious and ungrateful towards God, for they disregarded the building of the Temple; and them, in order to animate them and render them more active in the work they had begun, he sets before them, as I have said, what had taken place. God had, indeed, abundantly testified, by various kinds of punishment that he was displeased with them: but when he now promises that he would deal differently with them, there hence arises a new and a stronger evidence.

But some one may here raise an objection and say, that these evidences are not sure or unvaried; since it often happens, that when people devote themselves faithfully to the service of God they are pressed down by adverse events; yea, that God very often designedly tries their faith by withholding from them for a time his blessing. But the answer to this may be readily given: I indeed allow that it often happens that those who sincerely and from the heart serve God, are deprived of earthly blessings, because God intends to elevate their minds to the hope of eternal reward. God then designedly withdraws his blessing often from the faithful, that they may hunger and thirst in this world; as though they lost all their labor in serving him. But it was not the Prophet’s design to propound here an evidence of an unvarying character, as he counted it sufficient to convince the Jews by experience, that nothing prevented them from acknowledging that their avarice displeased God, except their extreme stupidity. The Prophet then does here reprove their insensibility; for, while they greatly labored in enriching themselves, they did not observe that their labor was in vain, because God from heaven poured his curse on them. This then might have been easily known by them had they not hardened themselves in their vices. And what the Prophet testifies here respecting the fruitful produce of wine, and corn, and oil, and of other things, was still, as I have said, a stronger confirmation.

Now, if any one objects again and says—that this was of no value, because a servile and mercenary service does not please God: to this I answer—that God does often by such means stimulate men, when he sees them to be extremely tardy and slothful, and that he afterwards leads them by other means to serve him truly and from the heart. When therefore any one obeys God, only that he may satisfy his appetite, it is as though one labored from day to day for the sake of wages, and then disregards him by whom he has been hired. It is certain that such a service is counted as nothing before God; but he would have himself to be generously worshipped by us; and he loves, as Paul says, a cheerful giver. (2Co 6:7.) But as men, for the most part, on account of their ignorance, cannot be led at first to this generous state of mind, so as to devote themselves willingly to God, it is necessary to begin by using other means, as the Prophet does here, who promises earthly and daily sustenance to the Jews, for he saw that they could not immediately, at the first step, ascend upwards to heaven; but it was not his purpose to stop short, until he elevated their minds higher. Let us then know, that this was only the beginning, that they might learn to fear God and to expect whatever they wanted from his blessing, and also that they might shake off their stupor, under which they had previously labored. In short, God deals in one way with the rude and ignorant, who are not yet imbued with true religion; and he deals in another way with his own disciples, who are instructed in sound doctrine. When I say that the Prophet acted thus towards the Jews, I speak not of the whole nation; but I regard what we have observed at the beginning of this book—that the Jews cared for nothing then but to build their own houses, and that there was no zeal for religion among them. As then the recollection of God was nigh buried among them, the Temple being neglected, and every one’s anxiety being concentrated in building his own house, we hence learn how grossly earthly their affections were. It is therefore no wonder that the Prophet treated them in the manner stated here. Let us proceed -

Calvin: Hag 2:20 - NO PHRASE

The Prophet now proceeds still farther; for there is here a really gratuitous and spiritual promise, by which God affirms that he will have a care for his people to the end. He does not now speak of wine and corn, in order to feed the hungry; but he shows that he would be an eternal Father to that people; for he could not and would not forget the covenant he made with their fathers. There is no doubt but he points out Christ in the person of Zerubbabel, as we shall presently see. So that it is right to distinguish this prophecy from the last; for God has before shown, that the worship which the Jews had for a time disregarded was pleasing to him, as a reward was in readiness, and also that he was offended with the negligence previously reproved, as he had inflicted manifest punishment, not once, nor for a short time, but for many years, and in various ways. What then does follow? In this second prophecy he addresses Zerubbabel, and promises to be a Savior to the people under his authority.

With regard to these words, some think that a continued act is signified when he says, I shake the heavens and the earth; and they give this explanation—That though it belongs to me to shake the heaven and the earth, and I am wont to subvert kingdoms, yet I will render firm the sacred kingdom which I have raised among my people. But this view is very frigid: and we see even from this chapter what is meant by the shaking of the heaven and of the earth, of which mention is made. The Apostle also rightly interprets this passage, when he teaches us, that this prophecy properly belongs to the kingdom of Christ. (Heb 12:26.) There is therefore no doubt, but that the Prophet means here something special, when he introduces God as saying, Behold, I shake the heavens and the earth. God then does not speak of his ordinary providence, nor simply claim to himself the government of the heaven and of the earth, nor teach us that he raises on high the humble and the low, and also brings down the high and the elevated; but he intimates, that he has some memorable work in contemplation, which, when done, would shake men with fear, and make heaven and earth to tremble. Hence, the Prophet no doubt intended here to lead the Jews to the hope of that redemption, some prelude of which God had then given them; but its fullness could not as yet be seen—nay, it was hid from the view of men: for who could have expected such a renovation of the world as was effected by the coming of Christ? When the Jews found themselves exposed to the wrongs of all men, when so small a number returned, and there was no kingdom and no power, they thought themselves to have been as it were deceived. Hence the Prophet affirms here, that there would be a wonderful work of God, which would shake the heaven and the earth. It is therefore necessary that this should be applied to Christ; for it was, as it were, a new creation of the world, when Christ gathered together the things scattered, as the Apostle says, in the heaven and in the earth. (Col 1:20.) When he reconciled men to God and to angels, when he conquered the devil and restored life to the dead, when he shone forth with his own righteousness, then indeed God shook the heaven and the earth; and he still shakes them at this day, when the gospel is preached; for he forms anew the children of Adam after his own image. This spiritual regeneration then is such an evidence of God’s power and grace, that he may justly be said to shake the heaven and the earth. The import of the passage is, that it behaved the Jews to form a conception in their minds of something greater than could be seen by their eyes; for their redemption was not yet completed.

Hence he subjoins— I will overthrow the throne of kingdoms; I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and him who sits in it; come down shall the horses and their riders; every one shall fall by the sword of his brother. He confirms here the former sentence—that nothing would be an hindrance that God should not renew his Church. And rightly he adds this by way of anticipation; for the Jews were surrounded on all sides by inveterate enemies; they had as many enemies as they had neighbors; and they were hated even by the whole world. How then could they emerge into that dignity which was then promised to them, except God overturned the rest of the world? But the Prophet here meets this objection, and briefly shows that God would rather that all the nations should perish, than that his Church should remain in that dishonorable state. We then see that the Prophet here means no other thing then that God would overcome all those impediments, which Satan and the whole world may throw in the way, when it is his purpose to restore his Church.

We now perceive the Prophet’s designs, and we also perceive the application of his doctrine. For whenever impediments and difficulties come in our way, calculated to drive us to despair, when we think of the restoration of the Church, this prophecy ought to come to our minds, which shows that it is in God’s power, and that it is his purpose to overturn all the kingdoms of the earth, to break chariots in pieces, to cast down and lay prostrate all riders, rather then to allow them to prevent the restoration of his Church.

But in the last verse the Prophet shows why God would do this—even that Zerubbabel might prosper together with the whole people. Hence he says— In that day saith Jehovah, I will take thee, Zerubbabel, and will set thee as a signet, for I have chosen thee. As we have before said, God addresses Zerubbabel here, that in his person he might testify that he would bless the people whom he intended to gather under that sacred leader; for though Zerubbabel never had a kingdom, nor ever wore a crown, he was yet of the tribe of Judah; and God designed that some spark of that kingdom should exist, which he had raised in the family of David. Since, then, Zerubbabel was at that time a type of Christ, God declares here that he would be to him as a signet—that is, that his dignity would be esteemed by him. This comparison of a signet is found also in other places. It is said in Jer 22:24 —“Though this Coniah were a signet on my right hand I would pluck him thence.” But here God says that Zerubbabel would be to him a signet—that is, Thou shalt be with me in high esteem. For a sealing signet is wont to be carefully preserved, as kings seek in this way to secure to themselves the highest authority, so that more trust may be placed in their seal than in the greatest princes. The meaning, then, of the similitude is, that Zerubbabel, though despised by the world, was yet highly esteemed by God. But it is evident that this was never fulfilled in the person of Zerubbabel. It hence follows that it is to be applied to Christ. God, in short, shows, that that people gathered under one head would be accepted by him; for Christ was at length to rise, as it is evident, from the seed of Zerubbabel.

But this reason is to be especially noticed— Because I have chosen thee. For God does not here ascribe excellencies or merits to Zerubbabel, when he says that he would hold him in great esteem; but he attributes this to his own election. If, then, the reason be asked why God had so much exalted Zerubbabel, and bestowed on him favors so illustrious, it can be found in nothing else but in the goodness of God alone. God had made a covenant with David, and promised that his kingdom would be eternal; hence it was that he chose Zerubbabel after the people had returned from exile; and this election was the reason why God exalted Zerubbabel, though his power at that time was but small. We indeed know that he was exposed to the contempt of all nations; but God invites here the attention of the faithful to their election, so that they might hope for more than what the perception of the flesh could conceive or apprehend; for what he has decreed cannot be made void; and in the person of Zerubbabel he had determined to save a chosen people; for from him, as it has been said, Christ was to come.

Defender: Hag 2:3 - left among you

There is an implication here that Haggai himself must have seen the glories of the first temple, and was distressed at the state of the new one. If so, he must have been quite, old when he wrote his prophecies, because the temple had been destroyed seventy years or more before this. His great age may account for the fact that he wrote only the four brief messages which are contained in his two chapters.

Defender: Hag 2:3 - in comparison of it

There were, indeed, in Jerusalem a few who had seen the first temple, and who had wept with a loud voice; and many shouted aloud for joy (Ezr 3:12) when the new foundation was laid."

Defender: Hag 2:6 - shake the heavens

This verse is quoted in Heb 12:26-27, as an event still. in the, future. Thus, it could not have been fulfilled at the time of Christ's first coming (except precursively, perhaps; as a type of the terrible upheavals coming in the tribulation period), and so must be still in the future."

Defender: Hag 2:7 - shake all nations

There will be global earthquakes during the tribulation period of the last days (Rev 6:12-17; Rev 16:18-21), whereby the earth's topography will be readjusted to something like its original character (Isa 40:4).

Defender: Hag 2:7 - desire of all nations

The "desire of all. nations" can be no one less than the Lord Jesus Christ, the world's Redeemer. He did in a precursive sense, fill Herod's temple with His glory (Joh 1:14; Joh 2:13-16), but never the restoration temple. This specific prophecy evidently harks back to the Edenic promise of Gen 3:15. He was not merely the desire of Israel, but the "desire of all nations." Some versions incorrectly say this refers to the wealth of all nations coming to the temple.

Defender: Hag 2:7 - this house with glory

Following the, tribulation period, with its terrible earthquakes and other cataclysmic phenomena, the Lord Jesus Christ will return in glory (Mat 24:30; Isa 40:5). There is no indication that the Shekinah glory of God ever returned to the post-exilic temple or to the later temple built for the Jews by Herod. These were of much inferior construction compared to Solomon's temple. However, the temple described by Ezekiel as existing during the millennium (Ezekiel 40-48) will, indeed, once again be filled with the glory of God (Eze 43:5; Eze 44:4; 1Ki 8:10, 1Ki 8:11)."

Defender: Hag 2:8 - the gold is mine

This may be an incidental reference to the incredible wealth of ornamental beauty that characterized Solomon's original temple. But it also was a pertinent reminder to the Jews with their "cieled houses" (Hag 1:4) that all the world's wealth was created by God and still belongs to Him. He can both give it and take it away. We need the same reminder today."

Defender: Hag 2:9 - this latter house

This, again, can only be a reference to the future millennial temple, for it was never accomplished in the restoration temple or in any other since. Furthermore, in this future temple - and not before - Christ will finally "give peace" to the world."

Defender: Hag 2:12 - shall it be holy

The questions in Hag 2:12, Hag 2:13 are dealing with the ceremonial laws of Moses (Hag 2:11). One such group of laws stipulated that ritualistic cleanness is not transferable."

Defender: Hag 2:13 - shall it be unclean

On the other hand, ceremonial uncleanness is easily transferred (see note on Hag 2:12). The spiritual principle is that sin in one's life comes easily, by nature, but holiness comes only from the Lord and His work through faith."

Defender: Hag 2:20 - came unto Haggai

Four times the word of the Lord came to Haggai (Hag 1:1; Hag 2:1, Hag 2:10, Hag 2:20), all in the short span of time from the first day of the sixth month of the second year of Darius' reign to the twenty-fourth day of the ninth month. These short, pungent messages did, however, stir up the people to complete the temple."

Defender: Hag 2:23 - a signet

The signet ring was a symbol of honor and authority (compare Jer 22:24). Zerubbabel, the human governor, thus also was given divine responsibility over the people in their revived economy. The authority he received had been removed from King Jeconiah just before the captivity. Note also the emphasis on this authority in the prophecy of Zechariah, perhaps even as a type of Christ (Zec 4:6-10)."

TSK: Hag 2:1 - the seventh // the prophet

the seventh : Hag 2:10,Hag 2:20, Hag 1:15

the prophet : Heb. the hand of the prophet, etc. Hag 1:1; 2Pe 1:21

TSK: Hag 2:2 - governor

governor : Hag 1:14; Ezr 1:8, Ezr 2:63; Neh 8:9

TSK: Hag 2:3 - is left // glory

is left : Ezr 3:12; Zec 4:9, Zec 4:10

glory : Eze 7:20; Luk 21:5, Luk 21:6

TSK: Hag 2:4 - now // for

now : Deu 31:23; Jos 1:6, Jos 1:9; 1Ch 22:13, 1Ch 28:20; Zec 8:9; 1Co 16:13; Eph 6:10; 2Ti 2:1

for : Hag 1:13; Exo 3:12; Jdg 2:18; 1Sa 16:18; 2Sa 5:10; Mar 16:20; Act 7:9; 2Ti 4:17

TSK: Hag 2:5 - to the // so // fear

to the : Exo 29:45, Exo 29:46, Exo 33:12-14, Exo 34:8, Exo 34:10

so : Num 11:25-29; Neh 9:20,Neh 9:30; Psa 51:11, Psa 51:12; Isa 63:11-14; Zec 4:6; Joh 14:16, Joh 14:17

fear : Jos 8:1; 2Ch 20:17; Isa 41:10,Isa 41:13; Zec 8:13, Zec 8:15; Mat 28:5; Act 27:24; Rev 1:17

TSK: Hag 2:6 - Yet // it is // and I

Yet : Hag 2:21, Hag 2:22; Heb 12:26-28

it is : Psa 37:10; Isa 10:25, Isa 29:17; Jer 51:33; Heb 10:37

and I : Isa 34:4; Jer 4:23-26; Eze 38:20; Joe 2:30-32, Joe 3:16; Mat 24:29, Mat 24:30; Mar 13:24-26; Luk 21:25-27; Act 2:19; Heb 12:26; Rev 6:12-17, Rev 8:5-12; Rev 11:9, 6:2-17

TSK: Hag 2:7 - I will shake // and the // I will fill

I will shake : Eze 21:27; Dan 2:44, Dan 2:45, Dan 7:20-25; Joe 3:9-16; Luk 21:10,Luk 21:11

and the : Gen 3:15, Gen 22:18, Gen 49:10; Zec 9:9, Zec 9:10; Luk 2:10,Luk 2:11, Luk 2:27, Luk 2:46; Rom 15:9-15; Gal 3:8

I will fill : Exo 40:34, Exo 40:35; 1Ki 8:11; 2Ch 5:14; Psa 80:1; Mal 3:1; Luk 19:47, Luk 20:1; Luk 21:38; Joh 1:14, Joh 2:13-17, Joh 7:37-39, 10:23-38; Col 2:9

TSK: Hag 2:8

1Kings 6:20-35; 1Ch 29:14-16; Psa 24:1, Psa 50:10-12; Isa 60:13, Isa 60:17

TSK: Hag 2:9 - glory // saith // give

glory : Psa 24:7-10; Joh 1:14; 2Co 3:9, 2Co 3:10; 1Ti 3:16; Jam 2:1

saith : Whoever compares the description of the temple of Solomon, in the first book of Kings, with the most splendid accounts of the second temple, however adorned with costly stones and other magnificent decorations in after ages, must perceive that the former, being wholly overlaid with pure gold, was incomparably more glorious than the latter in its greatest magnificence; and the Jews themselves allow that the ark of the covenant, fire from heaven, the Urim and Thummim the anointing oil, the Shechinah or visible glory, and the spirit of prophecy, which distinguished the former temple, were wanting in this. In nothing, in fact, could the second temple excel the first in glory, except in the personal presence of ""the Desire of all nations,""He who is ""the glory of the Lord,""and the true temple, ""in whom dwells all the fulness of the Godhead bodily,""and who was the true Shechinah of which that of Solomon’ s temple was merely a type. And if it be admitted that the presence of the promised Messiah was intended, then it will follow that ""Jesus of Nazareth""was He; for the second temple, in which as the ""Prince of peace""he preached peace and reconciliation with God, has been utterly destroyed for upwards of seventeen hundred years.

give : Psa 85:8, Psa 85:9; Isa 9:6, Isa 9:7, Isa 57:18-21; Mic 5:5; Luk 2:14; Joh 14:27; Act 10:36; Eph 2:14-17; Col 1:19-21

TSK: Hag 2:10

Hag 2:1, Hag 2:20, Hag 1:1, Hag 1:15

TSK: Hag 2:11

Lev 10:10,Lev 10:11; Deu 33:10; Eze 44:23, Eze 44:24; Mal 2:7; Tit 1:9

TSK: Hag 2:12

Exo 29:37; Lev 6:27, Lev 6:29, Lev 7:6; Eze 44:19; Mat 23:19

TSK: Hag 2:13

Num 5:2, Num 5:3, Num 9:6-10, Num 19:11-22

TSK: Hag 2:14 - So is this people // and that

So is this people : Hag 1:4-11; Pro 15:8, Pro 21:4, Pro 21:27, Pro 28:9; Isa 1:11-15; Tit 1:15; Jud 1:23

and that : Ezr 3:2, Ezr 3:3

TSK: Hag 2:15 - consider // from before

consider : Hag 2:18, Hag 1:5, Hag 1:7; Psa 107:43; Isa 5:12; Hos 14:9; Mal 3:8-11; Rom 6:21; 1Co 11:31

from before : Ezr 3:10, Ezr 4:24

TSK: Hag 2:16 - when one came to an

when one came to an : Hag 1:6, Hag 1:9-11; Pro 3:9, Pro 3:10; Zec 8:10-12; Mal 2:2

TSK: Hag 2:17 - with blasting // with hail // in all // yet

with blasting : Hag 1:9; Gen 42:6, Gen 42:23, Gen 42:27; Deu 28:22; 1Ki 8:37; 2Ch 6:28; Isa 37:27; Amo 4:9

with hail : Exo 9:18-29; Isa 28:2

in all : Hag 1:11; Psa 78:46; Isa 62:8; Jer 3:24

yet : 2Ch 28:22; Job 36:13; Isa 9:13, Isa 42:25; Jer 5:3, Jer 6:16, Jer 6:17, Jer 8:4-7; Hos 7:9, Hos 7:10; Amo 4:8-11; Zec 1:2-4, Zec 7:9-13; Rev 2:21, Rev 9:20,Rev 9:21

TSK: Hag 2:18 - Consider // even

Consider : Hag 2:15; Deu 32:29; Luk 15:17-20

even : Hag 1:14, Hag 1:15; Ezr 5:1, Ezr 5:2; Zec 8:9, Zec 8:12

TSK: Hag 2:19 - as // from

as : Hab 3:17, Hab 3:18

from : Gen 26:12; Lev 26:3-13; Deu 15:10, Deu 28:2-15; Psa 84:12, Psa 128:1-5, Psa 133:3; Pro 3:9, Pro 3:10; Zec 8:11-15; Mal 3:10; Mat 6:33

TSK: Hag 2:20 - in the

in the : Hag 2:10

TSK: Hag 2:21 - Zerubbabel // I will

Zerubbabel : Hag 1:1, Hag 1:14; 1Ch 3:19; Ezr 2:2, Ezr 5:2; Zec 4:6-10

I will : Hag 2:6, Hag 2:7; Psa 46:6; Eze 26:15, Eze 38:19, Eze 38:20; Joe 3:16; Heb 12:26, Heb 12:27; Rev 16:17-19

TSK: Hag 2:22 - overthrow // and I will overthrow the chariots // every

overthrow : Isa 60:12; Eze 21:27; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45, Dan 7:25-27, Dan 8:25; Mic 5:8, Mic 5:15; Zep 3:8; Zec 10:11, Zec 12:2-5, Zec 14:3; Mat 24:7; Rev 11:15

and I will overthrow the chariots : Exo 14:17, Exo 14:28, Exo 15:4, Exo 15:19; Psa 46:9, Psa 76:6; Eze 39:20; Mic 5:10; Zec 4:6; Zec 9:10

every : Jdg 7:22; 1Sa 14:16; 2Ch 20:22; Isa 9:19, Isa 19:2

TSK: Hag 2:23 - O Zerubbabel // and will // for

O Zerubbabel : It seems evident that the Messiah is here described under the name of Zerubbabel, as elsewhere under that of David, whose kingdom, after these mighty convulsions, should supersede all others.

and will : Son 8:6; Jer 22:24; Joh 6:27; 2Ti 2:19

for : Isa 42:1, Isa 43:10, Isa 49:1-3; Zec 4:6-14; Mat 12:18; 1Pe 2:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Hag 2:1 - Speak now // To Zerubbabel

Speak now once again acquaint them with what I now impart for their encouragement.

To Zerubbabel & c.: see Hag 1:1,12 .

Speak now once again acquaint them with what I now impart for their encouragement.

To Zerubbabel & c.: see Hag 1:1,12 .

Poole: Hag 2:2 - Speak now // To Zerubbabel

Speak now once again acquaint them with what I now impart for their encouragement.

To Zerubbabel & c.: see Hag 1:1,12 .

Speak now once again acquaint them with what I now impart for their encouragement.

To Zerubbabel & c.: see Hag 1:1,12 .

Poole: Hag 2:3 - Who is left among you? // That saw // This house // In her first glory // How do ye see it now? // Is it not in your eyes in comparison of it as nothing?

Who is left among you? there are surely some that are of that age as to have seen the temple which our father’ s sins, God’ s just displeasure, and the Chaldean malice burnt; who are they? and where may they be found? This question implieth there were such, and by Ezr 3:12,13 it appears there were many, for the cries and sobs of them equalled the shouts of the younger, who rejoiced to see the foundations of the second house laid.

That saw took notice of it then, and remember it now, that were of such age and knowledge as to remember what was standing in its glory one hundred and fifty years ago, if some conjecture aright, but, what is nearer to truth, who remember some fourscore years past, who are about one hundred years of age.

This house the house of God, the temple built by Solomon.

In her first glory in the stately structure of it, in the rich adornings of it, in the unparalleled skill and curiosity of its workmanship, when it was the glory of the world.

How do ye see it now? do you see the same glorious structure going forward? have you expectation of one equal to the former temple? You cannot but recall the former to mind, and make your judgment of this by that.

Is it not in your eyes in comparison of it as nothing? do you not judge this second nothing comparable with the first? you are ready to say, (in proverbial speech,) It is nothing to it.

Who is left among you? there are surely some that are of that age as to have seen the temple which our father’ s sins, God’ s just displeasure, and the Chaldean malice burnt; who are they? and where may they be found? This question implieth there were such, and by Ezr 3:12,13 it appears there were many, for the cries and sobs of them equalled the shouts of the younger, who rejoiced to see the foundations of the second house laid.

That saw took notice of it then, and remember it now, that were of such age and knowledge as to remember what was standing in its glory one hundred and fifty years ago, if some conjecture aright, but, what is nearer to truth, who remember some fourscore years past, who are about one hundred years of age.

This house the house of God, the temple built by Solomon.

In her first glory in the stately structure of it, in the rich adornings of it, in the unparalleled skill and curiosity of its workmanship, when it was the glory of the world.

How do ye see it now? do you see the same glorious structure going forward? have you expectation of one equal to the former temple? You cannot but recall the former to mind, and make your judgment of this by that.

Is it not in your eyes in comparison of it as nothing? do you not judge this second nothing comparable with the first? you are ready to say, (in proverbial speech,) It is nothing to it.

Who is left among you? there are surely some that are of that age as to have seen the temple which our father’ s sins, God’ s just displeasure, and the Chaldean malice burnt; who are they? and where may they be found? This question implieth there were such, and by Ezr 3:12,13 it appears there were many, for the cries and sobs of them equalled the shouts of the younger, who rejoiced to see the foundations of the second house laid.

That saw took notice of it then, and remember it now, that were of such age and knowledge as to remember what was standing in its glory one hundred and fifty years ago, if some conjecture aright, but, what is nearer to truth, who remember some fourscore years past, who are about one hundred years of age.

This house the house of God, the temple built by Solomon.

In her first glory in the stately structure of it, in the rich adornings of it, in the unparalleled skill and curiosity of its workmanship, when it was the glory of the world.

How do ye see it now? do you see the same glorious structure going forward? have you expectation of one equal to the former temple? You cannot but recall the former to mind, and make your judgment of this by that.

Is it not in your eyes in comparison of it as nothing? do you not judge this second nothing comparable with the first? you are ready to say, (in proverbial speech,) It is nothing to it.

Who is left among you? there are surely some that are of that age as to have seen the temple which our father’ s sins, God’ s just displeasure, and the Chaldean malice burnt; who are they? and where may they be found? This question implieth there were such, and by Ezr 3:12,13 it appears there were many, for the cries and sobs of them equalled the shouts of the younger, who rejoiced to see the foundations of the second house laid.

That saw took notice of it then, and remember it now, that were of such age and knowledge as to remember what was standing in its glory one hundred and fifty years ago, if some conjecture aright, but, what is nearer to truth, who remember some fourscore years past, who are about one hundred years of age.

This house the house of God, the temple built by Solomon.

In her first glory in the stately structure of it, in the rich adornings of it, in the unparalleled skill and curiosity of its workmanship, when it was the glory of the world.

How do ye see it now? do you see the same glorious structure going forward? have you expectation of one equal to the former temple? You cannot but recall the former to mind, and make your judgment of this by that.

Is it not in your eyes in comparison of it as nothing? do you not judge this second nothing comparable with the first? you are ready to say, (in proverbial speech,) It is nothing to it.

Poole: Hag 2:4 - And work // For I am with you

In this juncture, though old men weep for the disproportion of the two temples, yet now be strong; be of good courage yourselves, O Zerubbabel, and thou, O Joshua, and encourage others by your example, animate each other, that all the people of the land may take heart with you.

And work forthwith set about the building of the temple.

For I am with you both to defend you from enemies, to supply you with necessaries, to bless and accept you: see Hag 1:1 .

Poole: Hag 2:5 - The word // That I covenanted with you // When ye came out of Egypt // My spirit // Fear ye not

The word either the word of promise to give them his presence, and to carry them through all opposition, or, the Word, the Son of God, promised to them and us; so it refers to Christ, in whom all the promises are yea and amen.

That I covenanted with you in solemnest manner reduced to the form and model of a covenant, that it might be sure and firm to you, as to your fathers, in whose time I made this covenant, and with you in them.

When ye came out of Egypt when I brought you out of Egypt, the house of bondage.

My spirit of strength and courage, of wisdom and understanding, of zeal and fervency, to carry you through this work, remaineth among you; still doth dwell in you, shall be continued to you, and give direction and success.

Fear ye not let no discouraging surmises settle in your mind or weaken your hands. There were as many improbabilities lay in bar to your getting out of Egypt, yet my word, covenant, and Spirit overcame all; fear not therefore, I am the same, and with you, as with your father’ s.

Poole: Hag 2:6 - Yet once // It is a little while // I will shake // The heavens // The earth // The sea // The dry land

Yet once after many repetitions and confirmations of the new covenant, one more repetition, and but one more, rests to be made.

It is a little while comparatively it was little; though five hundred and seventeen years from the second of Darius Hystaspes to the incarnation of Christ, a long time to us, who are short-lived, and short-sighted, but a little time compared with that between the first promise to Adam and Christ’ s coming; or take any other shorter period, as between Abraham or David and Christ, this last period is short, a little while.

I will shake whether it be metaphorical or literal, it was verified at the time of Christ’ s coming into the world. After the return of the captivity, what with the commotions among the Grecians, Persians, and Romans, which began soon after this time, (the prophet points at this,) it was metaphorically fulfilled, all states were shaken either with invasions from abroad, or intestine dissensions among themselves: literally it was fulfilled by prodigies, and earthquakes, &c., as some have observed and recounted, at the birth, death, and resurrection of Christ.

The heavens either states and governments of the world, or church affairs, which in Scripture are called the heavens; or the material heavens, and the firmament.

The earth which, either figuratively or literally taken, will agree well with the text, and the history of times.

The sea one part of that which is called earth, this lower globe.

The dry land the other part of this inferior world; and both may, as former words, be literally or figuratively taken, and which better I do not undertake to determine.

Poole: Hag 2:7 - I will shake all nations // The Desire of all nations shall come // yet a little while is long since past // I will fill this house // With glory // Saith the Lord of hosts

I will shake all nations which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars and succeeding troubles among Alexander’ s successors, the growth of the Roman power by the subduing their neighbours, and their dissensions and homebred wars, all hushed by Augustus a little before Christ’ s birth. These convulsions began a little after this prophecy, and continued long, in which the Jews, under the Maccabees, had their share.

The Desire of all nations shall come Christ, the most desirable, because the most helpful to all nations, which some proselytes in all ages did come to the knowledge of, and did earnestly desire; and who was desired by all that knew their own misery. and his sufficiency to save them, who was to be the light of the Gentiles as well as the glory of his people Israel. The Messiah’ s coming (the Jews do own) is foretold in this text, yet will they not see how this

yet a little while is long since past and the true Messiah long since come.

I will fill this house which you now build, this second temple. The first had a fulness of glory in its magnificent structure, rich ornaments, and costly sacrifices, but this was a worldly glory; that which is here promised is a heavenly glory from the presence of Christ in it. He that was the brightness of his Father’ s glory, who is the glory of the church, appeareth in this second temple.

With glory of my presence, preaching, healing, and comforting, saith the Messiah, the King of glory, who entered these everlasting doors, Psa 24:7,8 . This was before the desolation of this temple by the Romans, a demonstration that the Messiah should come whilst this second temple stood. But now the hardened Jew seeks to evade this text.

Saith the Lord of hosts: this is a solemn sealing the certainty of the thing in this prophet, and Zechariah, and Malachi, who style him Lord of hosts near a hundred times.

I will shake all nations which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars and succeeding troubles among Alexander’ s successors, the growth of the Roman power by the subduing their neighbours, and their dissensions and homebred wars, all hushed by Augustus a little before Christ’ s birth. These convulsions began a little after this prophecy, and continued long, in which the Jews, under the Maccabees, had their share.

The Desire of all nations shall come Christ, the most desirable, because the most helpful to all nations, which some proselytes in all ages did come to the knowledge of, and did earnestly desire; and who was desired by all that knew their own misery. and his sufficiency to save them, who was to be the light of the Gentiles as well as the glory of his people Israel. The Messiah’ s coming (the Jews do own) is foretold in this text, yet will they not see how this

yet a little while is long since past and the true Messiah long since come.

I will fill this house which you now build, this second temple. The first had a fulness of glory in its magnificent structure, rich ornaments, and costly sacrifices, but this was a worldly glory; that which is here promised is a heavenly glory from the presence of Christ in it. He that was the brightness of his Father’ s glory, who is the glory of the church, appeareth in this second temple.

With glory of my presence, preaching, healing, and comforting, saith the Messiah, the King of glory, who entered these everlasting doors, Psa 24:7,8 . This was before the desolation of this temple by the Romans, a demonstration that the Messiah should come whilst this second temple stood. But now the hardened Jew seeks to evade this text.

Saith the Lord of hosts: this is a solemn sealing the certainty of the thing in this prophet, and Zechariah, and Malachi, who style him Lord of hosts near a hundred times.

Poole: Hag 2:8

The right as indisputable, the treasures of both as full and large, doubt not therefore but I will give enough to build this house; and I could beautify it with these as much as the first temple, but I intend a greater glory. I am the Proprietor, others but trustees; I have the full disposal of all.

Poole: Hag 2:9 - The glory // This latter house // Greater than of the former // In this place // Will I give peace // Saith the Lord of hosts

The glory which God intends to put upon this temple. Solomon. and a rich people, with incredible spoils taken from conquered nations, gave a glory to the first house, but God himself will give the glory of this house.

This latter house which poor captives and feudatory governors do build, this second temple: the prophet speaks of it as if it were already a house, whereas it was now to be built. What God accounts a glory, must be somewhat better than silver and gold.

Greater than of the former more truly glory, and in higher degrees; the least of Christ is greater glory than all the magnificence of Solomon. There were no more but two houses built by God’ s appointment, into the latter of which the Messiah was personally to come, as Mal 3:1 : therefore he came before that latter temple was destroyed, that is, 1684 years ago, when at two months old he was presented in the temple, embraced and confessed by Simeon, some seventy years before the temple was burnt by the Romans.

In this place in my house, type of Christ, and who is the glory of it.

Will I give peace a spiritual, internal, and heavenly peace, in pardoning guilt and destroying sin, which displeaseth God, and disquieteth man himself. Christ made peace on his cross, preached or published it to the world, and gives it to them by the power of his Spirit.

Saith the Lord of hosts solemnly avowed by the Lord of hosts, who cannot deceive, or be deceived.

Poole: Hag 2:10 - In the four and twentieth day of the ninth month // The ninth month

This tenth verse is an introduction to the fourth solemn discourse or sermon the prophet makes to this people, and there is nothing difficult in it but what hath been opened already.

In the four and twentieth day of the ninth month two months and two days after the third sermon, Hag 2:2 .

The ninth month Heb. Casleu ; part of our November and December. Darius ; which Darius this was, see Hag 1:1,15 . Haggai: see Hag 1 3 .

Poole: Hag 2:11 - Thus saith the Lord of hosts // Ask // The priests // Concerning the law

Thus saith the Lord of hosts: the prophet comes with his double parable, or problem, but not of his own head, but in the name of the Lord of hosts.

Ask consult with, desire the solution of the following case.

The priests whose office bound them to study the law, and to answer all cases of conscience, their lips should retain knowledge, Mal 2:7 .

Concerning the law what the law saith in the case; not what the church, but what the Scripture saith.

Poole: Hag 2:12 - If one // holy flesh // in the skirt of his garment // as bread // The priests answered

If one any one, bear, carry away from the altar, or the priest’ s hands,

holy flesh part of the sacrifice, legally and ceremonially sanctified, or made holy by the altar on which the whole was sanctified, of which a part is supposed to be carried away

in the skirt of his garment in the lap of his garment, or in any other cloth or napkin, and this cloth touch any common thing,

as bread & c., shall that common thing by such contact become legally or ceremonially holy?

The priests answered: who these priests were is not mentioned, but it is likely that there were some among the people who did by the prophet’ s persuasion go and propose the case, and they received the answer as here in the negative, for neither mediate nor yet immediate touch of holy things could make common things or unholy persons holy.

If one any one, bear, carry away from the altar, or the priest’ s hands,

holy flesh part of the sacrifice, legally and ceremonially sanctified, or made holy by the altar on which the whole was sanctified, of which a part is supposed to be carried away

in the skirt of his garment in the lap of his garment, or in any other cloth or napkin, and this cloth touch any common thing,

as bread & c., shall that common thing by such contact become legally or ceremonially holy?

The priests answered: who these priests were is not mentioned, but it is likely that there were some among the people who did by the prophet’ s persuasion go and propose the case, and they received the answer as here in the negative, for neither mediate nor yet immediate touch of holy things could make common things or unholy persons holy.

Poole: Hag 2:13 - If one that is unclean // By a dead body // Touch any of these // Shall it be unclean? // It shall be unclean

Now the second case is proposed for resolution, &c.

If one that is unclean ceremonially or legally polluted, and unclean.

By a dead body for such touch, though at unawares, did pollute, Num 19:13 .

Touch any of these bread or pottage, wine, or oil, or meat.

Shall it be unclean? shall that which the unclean (by touch of the dead) doth touch become unclean, or no? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile whatsoever it toucheth?

It shall be unclean it is resolved affirmatively, It shall be polluted.

Poole: Hag 2:14 - So is the people // So is this nation // Before me // So is every work of their hands // That which they offer there // Is unclean

Now is the case applied. As common things touched by holy things are not sanctified, and as polluted persons touching what is clean pollute it; as holy things did not by touch and bodily application make him legally holy who was common, but a polluted person made all he touched and handled unclean; so unsanctified and polluted Jews polluted God’ s ordinances, while the outward performing of legal and ceremonial duties, such as bringing, offering, eating, dragging about their legal sacrifices, left them as unholy in themselves and as unacceptable to God as they were before. Somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering.

So is the people the body of the Jews, or the most part of them.

So is this nation: this ingeminateth the same thing, to intimate to us how God resenteth it, and how we should be affected with it.

Before me in God’ s account, or in his sight, who seeth indeed what men are, and what their actions are.

So is every work of their hands whatever they do in sacred or civil matters, they make a shift to pollute all by polluted hands, by leprous touches.

That which they offer there what they do bring to the altar with impure hearts and hands, is more polluted by them than sanctified by the altar.

Is unclean really impure; though it seem externally clean and holy, it is unsuitable to the purity of a holy God. In sanctified actions all is spoiled by unsanctified hearts. Thence it is that uncleanness is derived on their best works, and consecrated rites do not, cannot sanctify profane spirits.

Poole: Hag 2:15 - And now // I pray you // From this day // Before a stone was laid upon a stone // In the temple // Of the Lord

And now furthermore consider.

I pray you: he affectionately entreats them to observe.

From this day this twenty-fourth day of the ninth month, Hag 2:10 . And upward, through past years; trace year after year, and your successes and disappointments in them, observe all years past before you would set upon the rebuilding of the temple after you had intermitted it; some years passed, ten, or fifteen, or twenty, or forty, (or more say some,) between your surceasing from the work and beginning to rebuild.

Before a stone was laid upon a stone the prophet meaneth either before they began to lay one stone upon another in the foundation laid in Cyrus’ s time, or before they began to lay the foundation of the walls of the courts and outward edifices.

In the temple either strictly taken for the house of God, or more largely for the rest of the buildings about the house: this tacitly reproves their sloth; it was the temple they neglected, which they did long for in Babylon.

Of the Lord so much the greater their sin, for that it was the Lord’ s temple was slighted.

Poole: Hag 2:16 - Since those days // When one came to a heap // there were but ten

Since those days all that while the temple lay neglected, and you were contented with maimed and half worship, men were disappointed half in half.

When one came to a heap which he expected would prove twenty measures, ephahs, or bushels, or what other measure you please,

there were but ten it proved but half your hopes; thus your corn failed: but your oil much more failed, and you found but two where you expected five: this barrenness you cannot be ignorant of.

Poole: Hag 2:17 - I smote // You // With blasting // With mildew // With hail // All the labours // You turned not to me // Saith the Lord

I smote my hand was visible in your losses, scarcity, and disappointments.

You the persons put for their labours, their corn, vines, and olives.

With blasting burning and scorching winds, that blasted all.

With mildew with too much clammy moisture, that like glue cleaves to fruits, and turns to a corrupting of them.

With hail which in these colder countries many times by its violence destroys corn, fruits, and trees, but in those countries doth it oftener. Now here was in these somewhat more of the hand of God, and so the punishment was, as more grievous, so more visible.

All the labours in your ploughing and sowing for harvest, in planting of olives and vines for a vintage.

You turned not to me you did not see my hand, though you felt it, you did not repent of your sinful neglect of me, my worship, and temple, nor thought of building my house.

Saith the Lord this attested with God’ s own hand for witness hereto.

Poole: Hag 2:18 - Consider it

See Hag 2:15 . Make you observation from the day when you began to build on the old foundation laid many years ago in the time of Cyrus.

Consider it let that be the precise day from which you begin your reckoning. By this the prophet excites them to believe and wait, since he doth in the name of the Lord so expressly promise a blessing, and tells them when it shall begin to come unto them, and would have them observe how truly he speaks.

Poole: Hag 2:19 - From this day // I will bless you

Your seed for the next harvest is yet in your barns, unsown, and no one can make any conjecture yet, whether next year’ s increase shall be great and blessed, or whether it shall be blasted and little; I do not speak, saith Haggai, on conjecture, but in the name of the Lord foretell and promise you, that it shall be a plentiful harvest to you. Nor have your fruit trees yet put forth, no sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates, which are your choice and rich fruits; but in the word of God I tell you, you shall be blessed in them all, and have a large produce, a joyful vintage.

From this day: see Hag 2:10,15 .

I will bless you in all your labour; as before you were blasted in all because you neglected, so now you shall be blessed in all because you diligently build, the temple of the Lord.

Poole: Hag 2:20

See Hag 2:10,15 .

Poole: Hag 2:21 - Speak my word // To Zerubbabel governor of Judah // I will shake the heavens and the earth

Speak my word and in my name, saith the Lord.

To Zerubbabel governor of Judah: see Hag 1:1,12 .

I will shake the heavens and the earth: see Hag 2:6 .

Poole: Hag 2:22 - I will overthrow the throne of kingdoms // I will destroy the strength // Every one by the sword of his brother

I will overthrow the throne of kingdoms: now Babylonians are subjected to the Persian power, and this standeth on the strength of many kingdoms, and seems to be one throne secured by all the power of the known world, and can hardly be hoped to be hereafter better than an enemy and opposer of the Jews, and their restoring of the worship of God: for comfort in this case here is foretold God’ s overthrowing them, in case they oppose.

I will destroy the strength: this seems an explaining of the former, and a confirming it too. Though the Gentiles of many kingdoms united in all their strength, set to hinder this work, this shall succeed so contrary to their expectation, that not you, but they shall find destruction as the end thereof; which was verified in the successive ruin of the Persian, Grecian, and Syrian kingdoms, all which oppressed the church, and were destroyed for it.

Every one by the sword of his brother: this passage foreshows that God will, by suffering civil wars to arise among these nations, ruin them by themselves, as in truth they did: now whilst those commotions and overthrows perplex and hurt the Jews, yet they were an occasion sometimes of some respite to them; their enemies were engaged on other designs, and could not mind mischief to the Jews.

Poole: Hag 2:23 - In that day

In that day during those days of troubles, wars, and destruction, and particularly towards the end of them. I will take thee ; advance, honour, defend, and own. O Zerubbabel : personally understood it respecteth the beginning of those days. Politically understood, it refers to all those times in which God promiseth he would, and indeed did, preserve, guide, and honour such governors of his people, who were as Zerubbabel was; somewhat of which promise and performance you may observe in the times succeeding unto, and through, the Maccabees’ times. Typically this refers to Christ, and the setting up of is kingdom, shadowed out by the government of Zerubbabel. My servant : the style changed seems to point to him who was God’ s most beloved servant, Isa 42:1 52:13 . The son of Shealtiel, who was one of the progenitors of the Messiah, Mat 1:12 Luk 3:27 . Will make thee as a signet : which is very highly valued, carefully kept, and used to confirm and ratify gifts, edicts, and patents, Dan 6:17 . So shall the antitypical Zerubbabel, the Messiah, be advanced, loved, and inviolably preserved King, and supreme over his church, for he is the chosen One, the beloved One, in whom God was well pleased, as the Chaldee paraphrast, and Mat 3:17 .

Haydock: Hag 2:1 - By occasion of a soul

By occasion of a soul. That is, by having touched the dead: in which case, according to the prescription of the law, (Numbers xix. 13, 22.) a person not only became unclean himself, but made everything that he touched unclean. The prophet applies all this to the people, whose souls remained unclean by neglecting the temple of God; and therefore were not sanctified by the flesh they offered in sacrifice, but rather defiled their sacrifices by approaching to them in the state of uncleanness. (Challoner)

Haydock: Hag 2:1 - In

In, &c. This should be joined with the preceding chapter. (Calmet) ---

They began the new work at this time, and on the 21st of the seventh month the prophet had a fresh revelation. (Worthington)

Haydock: Hag 2:4 - Glory

Glory. The temple had been destroyed sixty-nine years before, so that many might have seen it. When the second temple was dedicated, (Calmet) or founded, (Haydock) two years after the captivity, cries of grief and of joy were heard, 1 Esdras iii. 12.

Haydock: Hag 2:7 - Little

Little. Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. (Calmet)

Haydock: Hag 2:8

Desired. Jacob styles him the expectation of nations, (Genesis xlix.) because He was wanting, and always necessary for all. (Worthington) ---

Thus the sick desire a remedy, though they know not what it is. The Gentiles were ignorant of the Messias; yet he was still desirable and most lovely, Canticle of Canticles v. 16. (Calmet) ---

Many also, like Job, had a lively expectation of their Redeemer's coming from the tradition of the patriarchs. (Haydock) ---

Hebrew, "the desires of all nations shall come:" (Haydock) venient. Septuagint, "the chosen things," &c. Christ shall come for all, (Calmet) and the elect shall meet him with eagerness. (Haydock) ---

In vain do the Jews attempt to contest this prediction. Was not the Messias to be desired? and has not Jesus Christ procured the greatest advantages for mankind?

Haydock: Hag 2:10 - Peace

Peace: another title of the Messias. His presence ennobles this temple (Calmet) more than precious ornaments of gold and silver (ver. 9.) did that of Solomon. (Haydock) ---

Some have pretended that the second temple, repaired by Herod, was more spacious and magnificent than the former. It also subsisted a longer time. But this circumstance adds no superior value, unless the structure was better finished. What Josephus relates of Herod's repairs, is denied by several respectable modern authors. (Salien, the year of the world 4035, &c.) ---

Yet as the fact was so recent, it seems it had some foundation, though the account may be greatly exaggerated. Josephus was not always exact. (Calmet) ---

The Jews all agree that the temple of Zorobabel and of Herod was the same. (Lempereur.) ---

It is almost certain that this edifice was never honoured with the ark, &c., like that of Solomon; so that if it be not on account of the Messias, no good reason appears for giving it the preference. (Haydock) ---

The ancients who had seen the former, wept (Worthington) when that of Zorobabel was founded, confessing its inferiority (Haydock) both in size and elegance. It was only 60 cubits high and broad, while the former was 120, built of polished stone and covered with cedar. Zorobabel had rough stones, 1 Esdras v. 8., and vi. 3., and 2 Paralipomenon iii. 4., and 3 Kings vi. 7. As for the same temple, enlarged and adorned by Herod, it continued not long in that state; and its chief glory consisted of our Saviour's presence, when he was received in the arms of Simeon, [Luke ii. 28.] and often preached there. Hence St. Augustine (City of God xviii. 45.) shews that the prophet foretells the glory of Christ's mystical temple, the faithful of all nations, in whom he dwells by the grace of the new testament, as in living stones, far more gloriously than in any temple erected by Solomon or after the captivity. (Worthington)

Haydock: Hag 2:12 - The law

The law. "He who knows it not, shews himself to be no priest of the Lord," Deuteronomy xvii. (St. Jerome)

Haydock: Hag 2:13 - No

No, conformably to Leviticus vi. 27. (Menochius) ---

What the linen covered could not render other things sacred. The victim must come in immediate contact with them, to have this effect. (Haydock) ---

Those who had touched the dead, rendered both holy and common things unclean for others. There were two sorts of sanctified meat: the victims for sin, which the priests on duty alone could eat, (Leviticus vii. 1, 6.) and the peace-offerings, of which all who were clean might partake, Leviticus xix. The former alone sanctified what they touched. Both must be burnt if they touched any thing unclean, while ordinary food in the same predicament might be consumed by people in mourning, &c. (Calmet) ---

That which touched a holy things was sanctified, (Leviticus vi. 18.) but that thing did not sanctify others; so the people, by touching the sacrifices, were only legally holy, and therefore their victims were not acceptable to the Lord as long as they did not comply with their duty of building his temple. (Worthington)

Haydock: Hag 2:15 - So

So. He makes the application of the second answer given, ver. 14. All your victims have hitherto been contaminated. I redressed not your miseries. But now, as you have begun to work at my temple, I will remove the scourge. It is easy to apply the first answer, ver. 13. Your victims have purified you no more than holy flesh wrapped up in a garment would sanctify it, (Calmet) or other things which it does not immediately touch. (Haydock) ---

Your bad dispositions render them useless, Jeremias xi. 15. The victims were also bad, Malachias i. 6. (Calmet)

Haydock: Hag 2:16 - Day // Upon a stone

Day, the 24th of the ninth month, when you began to build, ver. 19. Henceforward your crops shall be abundant. (Menochius) ---

I judge not from natural appearances, as the corn is still in the granary, ver. 20. (Calmet) ---

Upon a stone. The foundations had been laid the year after the Jews returned, and an altar set up, 1 Esdras iii. Nothing more of consequence was done till the second year of Darius. The temple was finished and dedicated in the sixth, 1 Esdras vi. 15. Hence Aggeus speaks of the stones to be used hereafter. Those in the foundation were to be laid afresh, (ver. 19) or were not seen or noticed. In the same sense our Saviour predicts, that a stone shall not be left upon a stone in the temple, which the Romans should destroy before that generation had passed away, Matthew xxiv. 2, 34. This was verified within forty years. Yet A. Rutter observes it was more fully accomplished when the Jews dug up the foundations, by order of Julian, who wished to falsify the prediction. (Haydock)

Haydock: Hag 2:17 - Bushels

Bushels. Hebrew specifies nothing. Septuagint, "when you put a basket (or vase) twenty sata of barley." He speaks of such as was not yet winnowed.

Haydock: Hag 2:20 - Sprung up

Sprung up. Hebrew, "in the granary," or cave, magura, whence the African mangaria, or huts, are derived. Chaldean and Septuagint, "barn floor," as it was commonly adjoining to these huts. Some have, "in blade." But this seems to be the sense: the corn is not yet sown, nor the trees in blossom, yet I announce great fertility next year. He spoke in November, during which and the following month the seed was committed to the earth, in Palestine, as (Calmet) it was in Egypt, the wheat ripening in seven months, (Pliny, [Natural History?] xviii. 7.) and being cut towards the end of June. (St. Jerome) ---

Aggeus probably composed the Psalm lxiv., to thank God for this fertility.

Haydock: Hag 2:22 - Earth

Earth. Some great event is denoted. Nothing occurs in history after the second year of Darius, to shew that Zorobabel signalized himself. Theodoret thinks that the irruption of the Scythians, or of Gog, is meant. Others believe (Calmet) that the prophecy relates to Christ, at his first (St. Cyril) or second coming. (St. Jerome) ---

But the Hebrew speaks of something past, and we doubt not but the attempt of Cambyses, three years before, is the subject, Ezechiel xxxviii. "I have overcome the throne of kings," Cambyses, and the magi, and have given the kingdom to another family. The enemy has destroyed himself. Then I kept thee as a seal, with the greatest care, Jeremias xxii. 24. Thou art no longer oppressed by the Persian king of his governor. Hystaspes has declared in thy favour. Nothing could more enhance the authority of Zorobabel than an action so recent, which God seemed to have permitted on his account, and for his glory. (Calmet) ---

While all other kingdoms perish, the Church of Christ remains. (Worthington)

Gill: Hag 2:1 - In the seventh month // in the one and twentieth day of the month // came the word of the Lord by the Prophet Haggai // saying

In the seventh month,.... The month Tisri, which answers to part of September and part of October:

in the one and twentieth day of the month; being a month, wanting three days, from the time the Jews came and worked in the house of the Lord, Hag 1:14 it was toward the close of the feast of tabernacles: see Lev 23:34,

came the word of the Lord by the Prophet Haggai; the word of prophecy, as the Targum: this was from the Lord, not from the prophet himself; he was only the messenger sent with it to deliver it:

saying; to him the prophet, giving him orders as follow:

Gill: Hag 2:2 - Speak now to Zerubbabel, the son of Shealtiel, governor of Judah // and to Joshua the son of Josedech, the high priest, and to the residue of the people // saying

Speak now to Zerubbabel, the son of Shealtiel, governor of Judah,.... Of whom, his descent and dignity; see Gill on Hag 1:1. The Septuagint version wrongly renders it "of the tribe of Judah"; in which it is followed by the Arabic version; for, though he was of the tribe of Judah, this does not sufficiently distinguish him; nor does it answer to the word here used, which is expressive of his office and dignity. The Vulgate Latin version, Luther, and Castalio, omit the particle נא, rendered "now", which is very emphatic. The prophet is ordered to go and say what he is bid, directly, immediately, at once, without any delay; the very day before mentioned, yea, at that very instant or moment, the people being now at work, under the eye of their governor; in order to remove an offence, which might discourage them in their work, taken from the meanness of the building, in comparison of the former temple:

and to Joshua the son of Josedech, the high priest, and to the residue of the people; these, besides the two former, even the whole body of the people, the remnant that were come out of the captivity of Babylon:

saying; to the above persons, as follows:

Gill: Hag 2:3 - Who is left among you that saw this house in her first glory // and how do ye see it now // is it not in your eyes in comparison of it as nothing

Who is left among you that saw this house in her first glory?.... Not taken away by death, yet alive, and dwelling among them; and who lived before the destruction of the first temple, built by Solomon; and has seen it in all its magnificence; its grand and noble structure; its stately pillars; its carved work, and decorations of gold. This shows that it was not in the times of Darius Nothus, but of Darius Hystaspis, that Haggai prophesied: those who go the former way make these men to have lived near two hundred years at least, which was greatly beyond the common time of man's life in that age; or consider these words as a mere supposition, that, if there were or had been such persons then living, this building, in comparison of the former, must have appeared mean and contemptible unto them: but the words manifestly imply that there were persons among them then living, who had seen Solomon's temple in all its glory; and who are particularly and personally addressed in the following clauses; and of whom there might be several at this time, going the latter way; for the seventy years' captivity are to be reckoned from the fourth year of Jehoiakim, in which the captivity began, and which was the first year of Nebuchadnezzar, Jer 25:1 but it was not until the nineteenth year of his reign that the temple, was burnt by him, Jer 52:12 and the time of Haggai's prophesying being about seventeen or eighteen years after the proclamation of Cyrus, when the seventy years' captivity ended; this shows that it was scarcely seventy years from the time the temple was destroyed; and therefore it may be reasonably supposed there were several ancient persons living that could remember to have seen it; and it is certain that there were a great number of such living that returned from Babylon, who wept when they saw the foundation of the second temple laid, which was but fifteen years before this, Ezr 3:12 some of whom, in all probability, were now alive, yea, it is certain there were, to whom the following questions were put:

and how do ye see it now? is not this that is building very different from that? does it promise anything like it? what ideas have you of it? can you conceive in your minds that it will ever rise up to such grandeur and stateliness as the former? what is your judgment, and what your sentiments concerning it? can you think of it with equal delight and pleasure as of the former?

is it not in your eyes in comparison of it as nothing? do not you think that it is not to be mentioned, or once named, in comparison of the former temple? or that a man had as good say nothing at all, as to attempt a comparison of them? or that this building and nothing are alike? and that the one is a nonentity, as well as the other, comparatively speaking, when set in competition with the first temple? and are not you of opinion that the people had as good do nothing, and that in effect they are doing nothing, and all their labour lost, who are working in this house? no answer is returned, nor any waited for: but it is as if the Lord had said, I, who am the omniscient God, the discerner of the thoughts of men, know that these are your sentiments, and these the reasonings of your minds; and but now lest discovering these thoughts of theirs, and speaking out their minds freely as they might, which would tend to discourage the governors and the people in carrying on the work they had engaged in; the Lord by the prophet says to them, as follows:

Gill: Hag 2:4 - Yet now be strong, O Zerubbabel, saith the Lord // and be strong, O Joshua, son of Josedech the high priest // and be strong, all ye people of the land, saith the Lord // and work // for I am with you, saith the Lord of hosts

Yet now be strong, O Zerubbabel, saith the Lord,.... Take heart, be of good courage, do not be dismayed at these things; though, the building may be contemptible in the eyes of some, nevertheless go on with it manfully and vigorously; let, none despise the day of small things; for from these low beginnings great things will arise, and glorious things will follow, as hereafter predicted; see Zec 4:9 attend this, work diligently, desist not from it, continue to preside over it, and encourage the people in it; let not thine heart faint, or thine hands be slack; act the part of man, of a good man, and of a governor:

and be strong, O Joshua, son of Josedech the high priest; do not be disheartened at what the ancients think and say concerning this temple, in which thou art to officiate as a high priest; and as a type of him who shall come into this house, and so give it a glory the former never had; continue to give the necessary instructions to the builders, that everything may be done in proper order, and to answer their end and use in the service of the priesthood; faint not, nor be discouraged, but act according to thy character, and show thyself worthy of the office with which thou art invested; consider in whose name thou actest?, whose priest thou art, and in whose service thou art employed:

and be strong, all ye people of the land, saith the Lord; let not your hearts sink, or spirits fail, at hearing what the more ancient among you say of the difference between this and the former building, which your eyes never saw; do not desist from your work on this account, but go on with it; consider what God has done for you, in bringing you out of captivity, and into your own land, and to the enjoyment of your civil privileges; consider the obligations you lie under to build a house for God; that this is not only a piece of gratitude, and shows a sense of mercies received; but that it is for the glory of God, for your spiritual profit and advantage, and for the use and good of future posterity; quit yourselves therefore like men, and be strong; see Jos 1:6,

and work; that is, continue working, for they were at work; but there was danger of their leaving off working, being discouraged at what the ancient people said; and therefore they are exhorted to go on in their work, and go through it, and finish it; for so the word here used signifies, "and do" ^e; that is, the work thoroughly and effectually; or, as others render it, "and perfect" ^f the work begun, and leave it not unfinished. Aben Ezra, Jarchi, Kimchi, and Ben Melech, connect this word with the beginning of the following verse, thus, "and do the word, or thing, which I covenanted with you", &c. Hag 2:5; that is, observe the law, and do the commandment then given; but very wrongly: nor is it only to be considered as directed to the people, but to the prince and priest also; for they had all work to do in the house of the Lord, as all ranks and degrees of men now have in the church of Christ; of which that house was typical: the prince or civil magistrate, not to prescribe laws and rules to be observed in it, which only belongs to Christ, who is the sole Head, King, and Lawgiver; but to attend the service of it, to protect and defend it, to promote the interest of it, and distribute cheerfully to the maintenance of its ministers, and to the necessities of the poor saints. Priests or ministers of the word are to work; they are to labour in the word and doctrine; in preaching the Gospel; administering ordinances; governing the church; comforting saints; reproving vice, and refuting error: deacons are to do their work, in taking care of the poor, and minding the secular affairs of the church: and all private Christians are to work, to labour in prayer for the good of it; to hear the word, attend on all ordinances, and hold fast the profession of their faith; all which is to be done in the strength and grace of Christ, without dependence on it, or seeking justification and salvation by it; encouraged, as the Jews are here, with the promise of the divine Presence:

for I am with you, saith the Lord of hosts; to help in every service, and to protect from all enemies; and this makes the work and service of the Lord's house pleasant and delightful, and secures from all doubts and fears, faintings and misgivings of heart. This is to be understood of God the Father, the Lord of armies above and below; and if he is for and with his people, they have nothing to fear from those that are against them; or to be discouraged in his service. The Targum wrongly interprets this of the Word of the Lord, since he is meant in the next verse Hag 2:5.

Gill: Hag 2:5 - According to the Word that I covenanted with you, when ye came out of Egypt // so my Spirit remaineth among you // fear ye not

According to the Word that I covenanted with you, when ye came out of Egypt,.... Or rather, "with the Word, in or with whom I covenanted" ^g, &c. as some render it; that is, Christ, the essential Word, who was promised to the people of Israel at that time, Deu 18:15 and in whom all the promises are, and the covenant of grace itself; and which covenant was indeed made with him from eternity, but was made manifest, or more clearly manifest, to the Jewish ancestors, when they came out of Egypt: now it is here promised, for the encouragement of the Jews to go in the work of the Lord in building the temple, that this divine Word should be with them also, to counsel, assist, strengthen, and protect them; even he who went before their fathers in the wilderness in a pillar of cloud by day, and of fire by night; the Angel of God's presence, that redeemed, saved, and carried them all the days of old; the Word that was in the beginning with God, and was God; and by whom all things were created at first; and who would, as since he has, become flesh, and dwell among them, and appear in this very temple they were now building; and who will be with all his churches, ministers, and people, unto the end of the world:

so my Spirit remaineth among you: or rather, "and", or "also, my Spirit standeth", continueth "in the midst of you" ^h; not only Jehovah the Father, and his divine Logos or Word, were with them; but his Spirit also, his Holy Spirit, the third Person in the Trinity, of which these words are a proof; the same Spirit which was in Moses and others in his time, for the building of the tabernacle, is now promised unto, and should continue with, the builders of this temple; as a Spirit of wisdom and counsel to direct them, and as a Spirit of might and power to strengthen and assist them: and so he is, and will be, in the churches of Christ, and in the midst of his people, to assist the ministers of the word in preaching, the people in hearing, praying, and praising; to carry on his own work in them; to be the Comforter of them, and the seal, earnest, and pledge of their future glory; nor does he, nor ever will he, depart from them; see Isa 59:21,

fear ye not: succeeding in the work, and finishing it; nor be dismayed at what the ancient people had said; nor be afraid of enemies, who did all they could to hinder and discourage them from going on with their work; and indeed there is no reason to fear, let the service be what it will the Lord employs his people in; if he, Father, Son, and Spirit, are with them; see Isa 41:10.

Gill: Hag 2:6 - For thus saith the Lord of hosts // Yet once, it is a little while // and I will shake the heavens, and the earth, and the sea, and the dry land

For thus saith the Lord of hosts;.... For the further encouragement of the builders of the temple, they are told, from the Lord of hosts, that in a little time, when such circumstances should meet as are here pointed at, the Messiah should come, and appear in this house, and give it a greater glory than ever Solomon's temple had; for that this passage is to be understood of the Messiah and his times is clear from the apostle's application of it, Heb 12:25 and even the ancient Jews themselves understood it of the Messiah, particularly R. Aquiba ⁱ, who lived in the times of Bar Cozbi, the false Messiah; though the more modern ones, perceiving how they are embarrassed with it; to support their hypothesis, shift it off from him:

Yet once, it is a little while: or, "once more", as the apostle in the above place quotes it; which suggests that the Lord had before done something of the kind, that follows, shaking the heavens, &c. as at the giving of the law on Mount Sinai; and would do the same again, and more abundantly in the times of the Gospel, or of the Messiah. Jarchi interprets this of one trouble by the Grecian monarchy after the Persian, which would not last long: his note is,

"yet once, &c. after that this kingdom of Persia that rules over you is ended, yet one shall rise up to rule over you, to distress you, the kingdom of Greece; but its government shall be but a little time;''

and not very foreign from this sense does Bishop Chandler ^k render the words, "after one kingdom (the Grecian) it is a little while; (or after that) I will shake all the heavens", &c.; and though it was five hundred years from this prophecy to the incarnation of Christ: yet this was but a little while with God, with whom a thousand years are as one day; and indeed with men it was but a short time, when compared with the first promise of his coming at the beginning of the world; or with the shaking of the earth at the giving of the law, soon after Israel came out of Egypt:

and I will shake the heavens, and the earth, and the sea, and the dry land; which either intends the changes and revolutions made in the several kingdoms and nations of the world, between this prophecy and the coming of Christ, and which soon began to take place; for the Persian monarchy, now flourishing, was quickly shook and subdued by the Grecians; and in a little time the Grecian monarchy was destroyed by the Romans; and what changes they made in each of the nations of the world is well known: or else this designs the wonderful things that were done in the heavens, earth, and sea, at the birth of Christ, during his life, and at his death: at his birth a new star appeared in the heavens, which brought the wise men from the east to visit him; the angels of heaven descended, and sung Glory to God in the highest; Herod and all the inhabitants of Jerusalem were shaken, moved, and troubled at the tidings of his birth; yea, people in all parts of Judea were in motion to be taxed in their respective cities at this time: stormy winds were raised, which agitated the waters of the sea in his lifetime; on which he walked, and which he rebuked; and this showed him to be the mighty God: at his death the heavens were darkened, the earth quaked, and rocks were rent asunder: if any particular earthquake about this time should be thought to be intended, the most terrible one was that which happened A. D. 17, when Coelius Rufus and Pomponius Flaccus were consuls, which destroyed twelve cities of Asia ^l; and these being near the sea, caused a motion there also. The apostle applies these words to the change made in the worship of God by the coming of Christ, when the carnal ordinances of the law were removed, and evangelical ordinances instituted, which shall remain until his second coming, Heb 12:26.

Gill: Hag 2:7 - And I will shake all nations // and the desire of all nations shall come // and I will fill this house with glory, saith the Lord of hosts

And I will shake all nations,.... By changing their governors, and forms of government; which was done by the Romans, when subdued by them; and by bringing in wars among them, which produced those changes; and by civil wars among the Romans themselves, in the several nations that belonged to them, which were notorious a little before the coming of Christ: or else this was to be done, and was done, by the preaching of the Gospel, both in Judea, and in the Gentile world, when all the inhabitants thereof were shaken by it, in one sense or another; some had their hearts and consciences shaken by the Spirit and grace of God through it, and were brought to embrace it, and profess it; yea, were brought to Christ, to yield obedience to him, his truths and ordinances; and others were moved with envy, wrath, and indignation at it, and rose up to oppose it, and stop the progress of it:

and the desire of all nations shall come; not the desirable things of all nations, or them with them, as their gold and silver; and which is the sense of Jarchi, Kimchi, and Aben Ezra; but this is contrary to the syntax of the words, to the context, Hag 2:8, and to facts; and, if true, would not have given this temple a greater glory than Solomon's: nor the elect of God, as others, brought in through the preaching of the Gospel; who are indeed the desire of God, he takes pleasure in them; and of Christ, whose delights have been always in them; and of the blessed Spirit, whose love to them, and esteem of them, are very manifest; and with the saints they are the excellent in the earth, in whom is all their delight: yet not they, but one far more glorious and excellent, is intended, even the Messiah, in whom all nations of the earth were to be blessed; and who, so far as he was known by good men or proselytes among the Gentiles, was desired by them, as by Job, and others; and who, when he came, brought all good things with him; and has all blessings in him, that may make him desirable to men, being what they want; and though he is not in fact desired by all, yet of right he should be, and to all sensible sinners he is; even above all persons and things in the whole world; on account of his excellencies and glories; his mediatorial qualifications; his names, offices, and relations; the blessings of grace in him; the works done by him; his truths and ordinances, people, ways, and worship: and when it is said, he "shall come", the meaning is, not only into the world by assumption of nature, to obtain redemption for his people; but into this temple now building, in that nature assumed; where he appeared at the presentation of him by his parents; and at the passover, when twelve years of age; and when he drove out the buyers and sellers from it; and when he often taught in it. The word "come" is in the plural number; and may denote his frequent coming thither, as well as in different respects; his personal coming; his spiritual coming; his coming to take vengeance on the Jews; and his last coming, of which some understand the words particularly:

and I will fill this house with glory, saith the Lord of hosts; alluding to the glory which filled the tabernacle of Moses, and the temple of Solomon, Exo 40:35 but that was but a shadowy glory, this a real one; here Christ appeared in person, who is the brightness of his Father's glory; here his glorious doctrines were taught, and glorious miracles wrought; and the Spirit of glory rested on the disciples, in his gifts and grace bestowed upon them in an extraordinary manner, on the day of Pentecost.

Gill: Hag 2:8 - The silver is mine, and the gold is mine, saith the Lord of hosts.

The silver is mine, and the gold is mine, saith the Lord of hosts. This seems designed to anticipate an objection taken from the gold and silver, with which the first temple was either decorated, or were in gifts dedicated to it; and which, it might easily be foreseen, would be wanting in the second temple; and in answer to which the Lord observes, that all the gold and silver in the world were his, were made by him, and were at his dispose; and therefore whatever were bestowed upon the former temple was only giving him his own; what he had a prior right to, and was no accession of riches or honour to him; and so it would be the same, let what would be expended on this; and therefore it was an article very inconsiderable, and of little significance; nor did he regard, or was he delighted with anything of this kind; and, was he so disposed, he could easily command all the gold and silver in the world together, and bring it into this house, to enrich and adorn it, without doing any injury to any person; but these were things he delighted not in; and, besides, he had a far greater glory in view to put upon this house, as follows:

Gill: Hag 2:9 - The glory of this latter house shall be greater than of the former, saith the Lord of hosts // and // in this place will I give peace, saith the Lord of hosts

The glory of this latter house shall be greater than of the former, saith the Lord of hosts,.... The "former", or first house, was the temple built by Solomon, which was a very glorious one, if we consider the vast treasure of riches laid up by David, and given to Solomon for the building of it; the great number of workmen employed in it; the stateliness of the fabric, the like to which was never seen, the model being drawn by the Lord himself; the decoration of it; the vessels in it; and, above all, the glory of the Lord that filled it, and continued in it; and yet this "latter" or second house exceeded it. It must be a glory very great indeed to exceed this! The Jews ^m themselves own there were several things wanting in the latter which were in the former, as the "ark", the "Urim" and "Thummim", the "fire" from heaven, the "Shechinah" (or, as in some books, the anointing oil, and, in others, the cherubim), and the "Holy Ghost": by one of their writers ⁿ, they are reckoned in this order, the ark, the mercy seat, and cherubim, one; the Shechinah or divine Majesty, the second; the Holy Ghost, which is prophecy, the third; Urim and Thummim the fourth: and the fire from heaven the fifth: what could there be in it to compensate the want of these, and put it upon a level, and even to cause it to excel the temple of Solomon? the excelling glory did not lie in the fabric; when the foundation of it was laid, the old men wept, because it came so short of the other; and, as the building rose, it was in their eyes as nothing; who were better judges than later Jews, who magnify the building of the second temple; depending upon the authority of Josephus ben Gorion, who is not to be trusted: nor did it lie in the duration of it, it continuing ten years longer, they say ^o, than the former; which, if true, could not answer to the deficiencies before mentioned; or be an encouragement to the builders to go on in their work: nor in the riches brought into it by the Gentiles in the times of the Maccabees, which was very inconsiderable; and could never make it equal to Solomon's temple, and much less preferable to it; nor by Alexander the great honouring it with his presence ^p; for surely Solomon was greater than he. It remains, that what gave it the greater glory was the personal presence of the Messiah in it, his doctrines, and his miracles:

and, or "for",

in this place will I give peace, saith the Lord of hosts; not temporal peace, for there was little of that during the second temple; witness the times of the Maccabees, and the wars with the Romans; but spiritual peace, through the blood and righteousness of Christ; peace with God; reconciliation for sin, through the sacrifice of the Son of God, in whom he is well pleased; yea, Christ himself may be meant, the Prince of peace, the Man the peace, who is our peace, Isa 9:6 the author of peace between God and men, between Jew and Gentile; the giver of spiritual and eternal peace: him the Lord gave, "put", and set in this place, the temple, as before observed; and where the Gospel of peace was preached, and from whence it went forth into all the world. The Arabic version adds,

"peace of soul, I say, to be possessed by everyone that labours to raise up this temple.''

Gill: Hag 2:10 - In the four and twentieth day of the ninth month // in the second year of Darius // came the word of the Lord by Haggai the prophet // saying

In the four and twentieth day of the ninth month,.... The month Chisleu, which answers to part of November, and part of December: this was two months and three days after the former discourse or prophecy, and just three months from the time the Jews began to work in the house of the Lord, Hag 1:14

in the second year of Darius; the same year that all the former discourses and prophecies were delivered in:

came the word of the Lord by Haggai the prophet; for what he delivered was not his own, but from the Lord; he was only his minister and messenger. The Vulgate Latin version, and so Munster, render it, "unto Haggai the prophet"; and indeed what is said following seems to be directed to him, and he is the only person that put the questions directed to:

saying; as follows:

Gill: Hag 2:11 - Thus saith the Lord of hosts // ask now the priests concerning the law // saying

Thus saith the Lord of hosts,.... To Haggai the prophet:

ask now the priests concerning the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts concerning it; not of their own heads, and according to their fancies, will, and pleasure; but according to the rules and instructions given in the word of God: and as this was their office, they were the proper persons to apply to; and Haggai, though a prophet, is sent to the priests to propose questions to them; though it may be not so much for his own information, as for the conviction of the priests of their impurity, out of their own mouths, and of the people by them:

saying; putting the following questions to them.

Gill: Hag 2:12 - 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 be holy // and the priests answered and said, No

If one bear holy flesh in the skirt of his garment,.... Or, "carry" it ^q; from one place to another in his pockets or bags, which were in the skirts of his garments. This is to be understood of the flesh of creatures offered in sacrifice, which were sanctified or separated for holy use; part of which belonged to the priests, who might carry it in their pockets to the proper place of eating it:

and with his skirt do touch bread, or pottage, or wine, or oil, or any meat: which were not holy, and not separated for holy use, but were common meats and drinks: now the question upon this is,

shall it be holy? that is, if either of those common things were touched by the skirt, in the pockets of which the holy flesh were carried, whether they were made holy by such a touch, and no more remained common or profane?

and the priests answered and said, No; they were not sanctified; for though the garment itself was sanctified thereby, and might not be employed in common use till washed, Lev 6:27 yet a garment so touched could not convey holiness to whatsoever that touched, or that touched it.

Gill: Hag 2:13 - Then said Haggai // if one that is unclean by a dead body // touch any of these, shall it be unclean // and the priests answered and said, it shall be unclean

Then said Haggai,.... To the priests; having nothing to object to their answer; but being satisfied with it, he puts another question:

if one that is unclean by a dead body; by the touch of it, Num 19:11,

touch any of these, shall it be unclean? that is, if such an impure person, who was so in a ceremonial sense, should touch any of the above things, bread, pottage, wine, or oil, or any meat, would not they become unclean thereby, and so not fit for use?

and the priests answered and said, it shall be unclean; which was rightly answered; for whatsoever such an unclean person touched was unclean, according to the law, Lev 19:22. Pollution is more easily and more extensively conveyed than holiness.

Gill: Hag 2:14 - Then answered Haggai, and said // So is this people, and so is this nation before me, saith the Lord // and so is every work of their hands; and that which they offer there is unclean

Then answered Haggai, and said,.... To the priests, and before the people; and made an application of these things to them, which was the thing in view in putting the questions:

So is this people, and so is this nation before me, saith the Lord; not only those people that were present and at work at the temple, but those that were absent, even the whole body of the people; who, though they were pure in their own eyes, yet were not so before the Lord; who knew their hearts, and the spring of all their actions; what were their ends and views in all they did: as a garment carrying in it holy flesh could not sanctify other things touched by it that were common and profane, but left them as they were; so their ritual devotions, and externally holy actions, did not and could not sanctify their impure hearts, but left them as unclean as before; nor did they sanctify their common mercies, their bread, pottage, wine, and oil: and, on the other hand, as an impure person made everything impure he touched; so they, being impure in heart, all their actions, even their religious ones, were impure also, as follows:

and so is every work of their hands; and that which they offer there is unclean; pointing at the altar, which they had built, and offered sacrifice on ever since they came out of Babylon, though the temple was not yet built, Ezr 3:3 but all their outward religious services, and all the sacrifices they offered up, were in the Lord's account impure and abominable, as well as themselves; coming from an unsanctified heart, and offered up with unclean hands, and without repentance towards God, and faith in Christ; and living in other respects in disobedience to God, and especially while they neglected the building of the temple; satisfying themselves with offering sacrifices on the altar, when the house of God lay desolate; which is the principal thing respected, as appears by what follows.

Gill: Hag 2:15 - And now, I pray you, consider from this day and upward // from before a stone was laid upon a stone in the temple of the Lord

And now, I pray you, consider from this day and upward,.... This being their case, and they so polluted with sin, particularly through their neglect of building the temple; they are most earnestly and importunately entreated to "lay" it "to their hearts", to ponder it in their minds, and thoroughly consider how it had fared with them from this twenty fourth day of the ninth month, in which the prophet was sent unto them to encourage them in their work, and upwards or backwards, for some years past: even

from before a stone was laid upon a stone in the temple of the Lord: the foundation of the temple was laid quickly after the Jews returned from Babylon, upon the proclamation of Cyrus, Ezr 3:10 but, through difficulties and discouragements they met with, they desisted from the work, and went no further; a stone was not laid upon it; or, as the Targum, a row, or course upon course, until this time: and now all the intermediate space of time between the first laying the foundation of the temple, and their present going to work upon it, the prophet would have them take particular notice of; how it had been with them, as to their outward circumstances; whereby it would appear, they had sinned, and the Lord had been offended with them.

Gill: Hag 2:16 - Since those days were // when one came to an heap of twenty measures, there were but ten // when one came to the wine vat for to draw out fifty vessels out of the press, there were but twenty

Since those days were,.... From the time the foundation of the temple was laid, unto the time they began to work again, which was a space of about fifteen or sixteen years:

when one came to an heap of twenty measures, there were but ten; when the husbandman having gathered in his corn, and who was generally a good judge of what it would yield, came to a heap of it on his corn floor, either of sheaves not threshed, or grain not winnowed, and expected it would have produced at least twenty measures, seahs, or bushels; afterward it was threshed and winnowed, to his great disappointment he had but ten out of it; there were so much straw and chaff, and so little grain; or when he came to a heap of grain, wheat, or barley, in his granary, where he thought he should have twenty bushels of it; but when he had measured it, proved but ten; being either stolen by thieves, or eaten by vermin; rather the latter:

when one came to the wine vat for to draw out fifty vessels out of the press, there were but twenty; by the quantity of grapes which he put into the press to tread and squeeze, he expected to have had fifty measures, or baths, or hogsheads of wine; but, instead of that, had but twenty; the bunches were so thin, or the berries so bad: there was a greater decrease and deficiency in the wine than in the grain.

Gill: Hag 2:17 - I smote you with blasting // and with mildew // and with hail // in all the labours of your hands // yet ye turned not to me, saith the Lord

I smote you with blasting,.... That is, their fields and vineyards, with burning winds, which consumed them; with blights by east winds: this shows the reason of their disappointment, and that it was from the Lord, and for their sins, by way of chastisement and correction:

and with mildew; a kind of clammy dew, which corrupts and destroys the fruits of the earth; and is a kind of jaundice to them, as the word signifies; see Amo 4:9,

and with hail; which battered down the corn and the vines, and broke them to pieces; see Exo 9:25,

in all the labours of your hands; in the corn they sowed, and in the vines they planted:

yet ye turned not to me, saith the Lord; did not consider their evil ways as the cause of all this; nor repent of them, and turn from them to the Lord; to his worship, as the Targum; or to the building of his house, the thing chiefly complained of. Afflictions, unless sanctified, have no effect upon men to turn them from their sins to the Lord.

Gill: Hag 2:18 - Consider now from this day and upward // from the four and twentieth day of the ninth month // even from the day that the foundation of the Lord's temple was laid, consider it

Consider now from this day and upward,.... Or forward; for time to come, as the Vulgate Latin version:

from the four and twentieth day of the ninth month; before observed, Hag 2:10,

even from the day that the foundation of the Lord's temple was laid, consider it; not from the time it was first laid after their return upon the proclamation of Cyrus, but from the time they began to clear that foundation, and to build upon it; and which having lain so long neglected, the renewal of it is represented as a fresh laying of it: now the prophet, as he had directed them to consider what adversity and calamities had attended them from the time of their neglect unto this time; so he would have them particularly observe what blessings they would enjoy from henceforward; by which it would appear how pleasing it was to the Lord that they had begun and were going on with the building.

Gill: Hag 2:19 - Is the seed yet in the barn // yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth // from this day will I bless you

Is the seed yet in the barn?.... The seed for sowing the land, in order for the next harvest: this is by some answered in the affirmative, it was in the barn, it was not yet sown; this being the ninth month, the month Chisleu, which answers to part of our November; rather it should be in the negative, no, it was just sown; and therefore no conjecture could be made, whether it would be a good harvest, or not; yet the prophet, in the name of the Lord, promises them a good one so long before hand: for the month Chisleu, which was the ninth month, was the last for sowing, and even the first half of that; for so say ^r the Jews,

"half Tisri, all Marchesvan, and half Chisleu, is seed time;''

so that this being that month, seed time must have been just over; and the sense, is there any seed in the barn? no, it is sown; and so, is there any remaining in the granary for the support of families until the next harvest? they knew there were none, or very little: and yet the Lord promises to bless them, so that they should have enough:

yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth; their various fruits; this not being the time of their bearing fruit, for it was winter time; and it could not be said what they would bring forth in their season so long before hand; yet it is suggested by the prophet that they would be very fruitful; which were the principal fruit trees the land of Israel abounded with, Deu 8:8 and on which their comfortable subsistence depended. Kimchi observes, that it may be wondered at that the olive tree should be mentioned, because the time of its bearing fruit were the months of Marchesvan and Chisleu; but perhaps the time of its bearing fruit was delayed (as he says) because of the curse upon it:

from this day will I bless you; with plenty of all good things, in their fields and gardens, in their vineyards and olive yards; so that a difference between former and present times, and those to come, would easily be discerned, and the reasons of it.

Gill: Hag 2:20 - And again the word of the Lord came unto Haggai // in the four and twentieth day of the month // saying

And again the word of the Lord came unto Haggai,.... Or a "second" ^s time, even on the same day as the former:

in the four and twentieth day of the month; of the ninth month Chisleu, Hag 2:10,

saying; as follows:

Gill: Hag 2:21 - Speak to Zerubbabel, governor of Judah // saying, I will shake the heavens and the earth

Speak to Zerubbabel, governor of Judah,.... The former discourse or prophecy chiefly related to the people, for their encouragement in building; this is directed to the prince over them, to support him under all the changes and revolutions made in the world; that he should be regarded by the Lord in a very tender manner, and his government continued, as a type of Christ and his kingdom:

saying, I will shake the heavens and the earth; make great commotions, changes, and revolutions in the world, by wars, and otherwise: the Persian kingdom being subdued by the Grecian; the Grecian by the Romans; the Roman empire by the Goths and Vandals; and the antichristian states, both Papal and Mahometan, by the vials of God's wrath poured out upon them, by means of Christian princes: such revolutions are often designed by the shaking of the heavens, especially by earthquakes in the book of the Revelation; see Rev 6:14.

Gill: Hag 2:22 - And I will overthrow the throne of kingdoms // and I will destroy the strength of the kingdoms of the heathen // and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down // everyone by the sword of his brother

And I will overthrow the throne of kingdoms,.... The Persian monarchy, which consisted of various kingdoms and nations, and was destroyed under Darius Codomannus by Alexander the great, who fought with him three pitched battles, and overcame him; but the thing was of the Lord, according to his purpose and will, and by his power and providence; and therefore the overthrow is ascribed to him. The Jews ^t say that the Persian monarchy fell by the Grecians thirty four years after the building of the temple; but very wrongly, it lasted longer:

and I will destroy the strength of the kingdoms of the heathen; the empire of Alexander, which was a very strong one, and contained in it many kingdoms and nations, even the whole world, at least as he thought; and which was divided after his death into several kingdoms; the strength of which was greatly weakened by one another, and at last entirely destroyed by the Romans as instruments:

and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down; which may refer either to the chariots and horses, and their riders, belonging to the Grecians, and used in their wars; or else this may describe the empire of the Romans, which in its turn should be destroyed, famous for their triumphal chariots:

everyone by the sword of his brother; by civil wars, which was remarkably true of the successors of Alexander, as appears from Josephus ^u and Justin ^w: this may be applied to all the kingdoms of this world, which will all be demolished, and be brought into subjection to Christ, and his kingdom shall be set up in the world, the son and antitype of Zerubbabel, of whom the following words are to be understood; see Dan 2:44. Abendana interprets it of the army of Gog and Magog, who shall fall everyone by the sword of his brother.

Gill: Hag 2:23 - In that day, saith the Lord of hosts // will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord // and will make thee as a signet // for I have chosen thee, saith the Lord of hosts

In that day, saith the Lord of hosts,.... When all these kingdoms, and their thrones and strength, are destroyed; which shows that what follows cannot be understood literally of Zerubbabel, who lived not to see these things done:

will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord; that is, the Messiah, as is owned by Abarbinel; who says ^x,

"the King Messiah shall come, who is of the seed of Zerubbabel; and he shall be the seal of the structure, and the end of the kingdoms; as it is said, "I will make thee as a signet, for I have chosen thee, saith the Lord of hosts"; for this no doubt is said concerning the days of the Messiah:''

and another Jewish writer ^y, quoting the above author for the sense of this passage, and Eze 37:25, adds,

"for the King Messiah he will be David, and he will be Zerubbabel, that he may be a rod going out of their stem;''

and another ^z on these words observes,

"without doubt this is said concerning the expected Messiah, who will be of the seed of Zerubbabel; and therefore this promise was not at all fulfilled in him; for in the time of this prophecy he was but governor of Judah, and he never rose to greater dignity than what he then had:''

indeed these writers wrongly suppose the Messiah yet to come, and whom they in vain expect; and apply this, as they do many other prophecies, to the coming of Christ in the flesh, which belong to his spiritual appearance in his churches, or to his personal coming at the last day: however, this shows the conviction on their minds of the application of this and such like prophecies to the Messiah, who may be called Zerubbabel, as he is sometimes David, because he sprung from him, was of his lineage, and because he was a type of him, in bringing the people of the Jews out of the Babylonish captivity, in rebuilding the temple, in the government of the people, and in being chosen of God, and precious; as well as a servant of the Lord, as here expressed, and which is often mentioned as a character of the Messiah, Isa 49:3,

and will make thee as a signet; preserve, protect and defend, love, value, and esteem, and advance to great honour and dignity, power and authority: the signet or seal on a man's right hand, being what he always wears, is ever in sight, and he is careful of; as well as is what he greatly esteems, and is dear unto him, and he highly values; and by which a prince signs his decrees and edicts; see Isa 49:2 Son 8:6,

for I have chosen thee, saith the Lord of hosts; to be the Redeemer and Saviour of his people; to be their King and Governor, and the Judge of the world. Christ is peculiarly God's elect, and in whom all his people are chosen; be is the chosen of God, and precious, Psa 89:19. The Targum is,

"for in thee I am well pleased;''

which is said by God the Father concerning Christ more than once, Mat 3:17. It is a prophecy of the exaltation of Christ after he had done his work, as the Lord's servant, and especially in the latter day, when he shall be King over all the earth; all which cannot be so well applied to Zerubbabel; unless with Reinbeck we understand it of the time of his resurrection from the dead at the last day; when great honour shall be put upon him as a faithful servant, and great love and affection expressed to him; but that will be no other than what will be common to all the saints and chosen of God; Christ, in whom all prophecies terminate, and so this, is doubtless intended.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Hag 2:1

¹ tn Heb “In the seventh [month], on the twenty-first day of the month.”

sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32-34). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2).

² tc Heb “the word of the Lord came by the hand of Haggai the prophet, saying.” The MT has בְּיַד (bÿyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (’el, “to”), perhaps because the following command is given to the prophet.

NET Notes: Hag 2:2

¹ tn Heb “say to”; NAB “Tell this to.”

² tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

NET Notes: Hag 2:3

¹ tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”

sn Solomon’s temple was demolished in 586 b.c., 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13).

NET Notes: Hag 2:4

¹ tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.

² tn Heb “the people of the land” (עַם הָאָרֶץ, ’am ha’arets); this is a technical term referring to free citizens as opposed to slaves.

NET Notes: Hag 2:5

¹ sn My spirit. It is theologically anachronistic to understand “spirit” here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.

² tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zo’t habbÿrit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.

NET Notes: Hag 2:6

¹ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

² tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

NET Notes: Hag 2:7

¹ tn Heb “all the nations.”

² tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

NET Notes: Hag 2:9

¹ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

² tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

NET Notes: Hag 2:10

¹ sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.

² tn Heb “the word of the Lord came to Haggai the prophet, saying.” This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.

NET Notes: Hag 2:11

¹ tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”

NET Notes: Hag 2:12

¹ sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).

NET Notes: Hag 2:13

¹ tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”

NET Notes: Hag 2:14

¹ tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”

² sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.

NET Notes: Hag 2:15

¹ tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (ma’lah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”

² sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”

NET Notes: Hag 2:16

¹ tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”

NET Notes: Hag 2:17

¹ tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”

² tn Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.

NET Notes: Hag 2:18

¹ tn Heb “set your heart.” A similar expression occurs in v. 15.

² sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to “today,” the day the oracle is being delivered.

³ sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11.

⁴ tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.

NET Notes: Hag 2:20

¹ tn Heb “and the word of the Lord came a second time to Haggai.” This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.

² sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.

NET Notes: Hag 2:21

¹ tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.

² tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

NET Notes: Hag 2:22

¹ tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”

² tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”

NET Notes: Hag 2:23

¹ sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).

² sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).

³ sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.

⁴ tn The repetition of the formula “says the Lord who rules over all” in v. 23 emphasizes the solemn and divine nature of the promise.

Geneva Bible: Hag 2:3

Who [is] left among you that saw this ^{( a )} house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing?

^{( a )} For the people according as had been prophesied in (Isa 2:2) and (Eze. 41:1-26), thought this temple should have been more excellent than Solomon's temple, which was destroyed by the Babylonians, but the Prophets meant the spiritual Temple, the Church of Christ.

Geneva Bible: Hag 2:4

Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and ^{( b )} work: for I [am] with you, saith the LORD of hosts:

^{( b )} That is, go forward in building the temple.

Geneva Bible: Hag 2:6

For thus saith the LORD of hosts; ^{( c )} Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land];

^{( c )} He exhorts them to patience though they do not see as yet this temple so glorious as the Prophets had declared: for this should be accomplished in Christ, by whom all things should be renewed.

Geneva Bible: Hag 2:7

And I will shake all nations, and ^{( d )} the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.

^{( d )} Meaning Christ, whom all ought to look for and desire: or by desire he may signify all precious things, such as riches, and things like them.

Geneva Bible: Hag 2:8

The ^{( e )} silver [is] mine, and the gold [is] mine, saith the LORD of hosts.

^{( e )} Therefore when his time comes he can make all the treasures of the world to serve his purpose: but the glory of this second Temple does not consist of material things, neither can it be built.

Geneva Bible: Hag 2:9

The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give ^{( f )} peace, saith the LORD of hosts.

^{( f )} Meaning all spiritual blessings and felicity purchased by Christ; (Phi 4:7).

Geneva Bible: Hag 2:12

If one bear ^{( g )} 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 be holy? And the priests answered and said, No.

^{( g )} That is, the flesh of the sacrifices, by which he means that a thing which of itself is good, cannot make another thing so: and therefore they ought not to justify themselves by their sacrifices and ceremonies: but contrary to this, he that is unclean and not pure of heart, does corrupt those things and make them detestable to God, which otherwise are good and godly.

Geneva Bible: Hag 2:15

And now, I pray you, consider from this ^{( h )} day and upward, from before a stone was laid upon a stone in the temple of the LORD:

^{( h )} Consider how God plagued you with famine before you began to build the temple.

Geneva Bible: Hag 2:16

^{( i )} Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty.

^{( i )} That is, before the building was begun.

Geneva Bible: Hag 2:18

Consider now from ^{( k )} this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD'S temple was laid, consider [it].

^{( k )} From the time they began to build the temple, he promises that God would bless them: and even though the fruit has not yet come forth, yet in the gathering they would have plenty.

Geneva Bible: Hag 2:19

Is the ^{( l )} seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].

^{( l )} He exhorts them to have patience, and to remain until the harvest came, and then they would see God's blessings.

Geneva Bible: Hag 2:21

Speak to Zerubbabel, governor of Judah, saying, I ^{( m )} will shake the heavens and the earth;

^{( m )} I will make a change, and renew all things in Christ, of whom Zerubbabel is here a figure.

Geneva Bible: Hag 2:22

And I will overthrow the throne of kingdoms, and I will destroy the strength of the ^{( n )} kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.

^{( n )} By this he shows that there will be no stop or hindrance, when God will make this wonderful restitution of his Church.

Geneva Bible: Hag 2:23

In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a ^{( o )} signet: for I have chosen thee, saith the LORD of hosts.

^{( o )} Signifying that his dignity would be most excellent, which thing was accomplished in Christ.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Hag 2:1-9

Those who are hearty in the Lord's service shall receive encouragement to proceed. But they could not build such a temple then, as Solomon built. Though our gracious God is pleased if we do as well as we can in his service, yet our proud hearts will scarcely let us be pleased, unless we do as well as others, whose abilities are far beyond ours. Encouragement is given the Jews to go on in the work notwithstanding. They have God with them, his Spirit and his special presence. Though he chastens their transgressions, his faithfulness does not fail. The Spirit still remained among them. And they shall have the Messiah among them shortly; " He that should come." Convulsions and changes would take place in the Jewish church and state, but first should come great revolutions and commotions among the nations. He shall come, as the Desire of all nations; desirable to all nations, for in him shall all the earth be blessed with the best of blessings; long expected and desired by all believers. The house they were building should be filled with glory, very far beyond Solomon's temple. This house shall be filled with glory of another nature. If we have silver and gold, we must serve and honour God with it, for the property is his. If we have not silver and gold, we must honour him with such as we have, and he will accept us. Let them be comforted that the glory of this latter house shall be greater than that of the former, in what would be beyond all the glories of the first house, the presence of the Messiah, the Son of God, the Lord of glory, personally, and in human nature. Nothing but the presence of the Son of God, in human form and nature, could fulfil this. Jesus is the Christ, is He that should come, and we are to look for no other. This prophecy alone is enough to silence the Jews, and condemn their obstinate rejection of Him, concerning whom all their prophets spake. If God be with us, peace is with us. But the Jews under the latter temple had much trouble; but this promise is fulfilled in that spiritual peace which Jesus Christ has by his blood purchased for all believers. All changes shall make way for Christ to be desired and valued by all nations. And the Jews shall have their eyes opened to behold how precious He is, whom they have hitherto rejected.

MHCC: Hag 2:10-19

Many spoiled this good work, by going about it with unholy hearts and hands, and were likely to gain no advantage by it. The sum of these two rules of the law is, that sin is more easily learned from others than holiness. The impurity of their hearts and lives shall make the work of their hands, and all their offerings, unclean before God. The case is the same with us. When employed in any good work, we should watch over ourselves, lest we render it unclean by our corruptions. When we begin to make conscience of duty to God, we may expect his blessing; and whoso is wise will understand the loving-kindness of the Lord. God will curse the blessings of the wicked, and make bitter the prosperity of the careless; but he will sweeten the cup of affliction to those who diligently serve him.

MHCC: Hag 2:20-23

The Lord will preserve Zerubbabel and the people of Judah, amidst their enemies. Here is also foretold the establishment and continuance of the kingdom of Christ; by union with whom his people are sealed with the Holy Ghost, sealed with his image, thus distinguished from all others. Here also is foretold the changes, even to that time when the kingdom of Christ shall overthrow and occupy the place of all the empires which opposed his cause. The promise has special reference to Christ, who descended from Zerubbabel in a direct line, and is the sole Builder of the gospel temple. Our Lord Jesus is the Signet on God's right hand, for all power is given to him, and derived from him. By him, and in him, all the promises of God are yea and amen. Whatever changes take place on earth, all will promote the comfort, honour, and happiness of his servants.

Matthew Henry: Hag 2:1-9

Here is, I. The date of this message, Hag 2:1. It was sent on the twenty-first day of the seventh month, when the builders had been about a month at work (since the twenty-fourth day of the sixth month), and had got it in some forwardness. Note, Those that are hearty in the service of God shall receive fresh encouragements from him to proceed in it, as their case calls for them. Set the wheels a going, and God will oil them.

II. The direction of this message, Hag 2:2. The encouragements here are sent to the same persons to whom the reproofs in the foregoing chapter are directed; for those that are wounded by the convictions of the word shall be healed and bound up by its consolations. Speak to Zerubbabel, and Joshua, and the residue of the people, the very same that obeyed the voice of the Lord (Jos 1:12) and whose spirits God stirred up to do so (Jos 1:14); to them are sent these words of comfort.

III. The message itself, in which observe,

1. The discouragements which those laboured under who were employed in this work. That which was such a damp upon them, and an alloy to their joy, when the foundation of the temple was laid, was still a clog upon them - that they could not build such a temple now as Solomon built, not so large, so stately, so sumptuous, a one as that was. This fetched tears from the eyes of many, when the dimensions of it were first laid (Ezr 3:12), and still it made the work go on heavily - that the glory of this house, in comparison with that of the former, was as nothing, Hag 2:3. It was now about seventy years since Solomon's temple was destroyed (for that was in the nineteenth year of the captivity, and this about the nineteenth after the captivity), so that there might be some yet alive who could remember to have seen it, and still they would be upbraiding themselves and their brethren with the great disparity between this house and that. One could remember the gold with which it was overlaid, another the precious stones with which it was garnished; one could describe the magnificence of the porch, another of the pillars - and where are these now? This weakened the hands of the builders; for, though our gracious God is pleased with us if we do in sincerity as well as we can in his service, yet our proud hearts will scarcely let us be pleased with ourselves unless we do as well as others whose abilities far exceed ours. And it is sometimes the fault of old people to discourage the services of the present age by crying up too much the performances and attainments of the former age, with which others should be provoked to emulation, but not exposed to contempt. Say not thou that the former days were better than these (Ecc 7:10), but thank God that there is any good in these, bad as they are.

2. The encouragement that is given them to go on in the work, notwithstanding (Hag 2:4): Yet now, though this house is likely to be much inferior to the former, be strong, O Zerubbabel! and be strong, O Joshua! Let not these leading men give way to this suggestion, nor be disheartened by it, but do as well as they can, when they cannot do so well as they would; and let all the people of the land be strong too, and work; and, if the leaders have but a good heart on it, it is hoped that the followers will have the better heart. Note, Those that work for God ought to exert themselves with vigour, and then to encourage themselves with hope that it will end well.

3. The grounds of these encouragements. God himself says to them, Fear you not (Hag 2:5), and he gives good reasons for it.

(1.) They have God with them, his Spirit and his special presence: Be strong, for I am with you, saith the Lord of hosts, Hag 2:4. This he had said before (Hag 1:13), I am with you. But we need to have these assurances repeated, that we may have strong consolation. The presence of God with us, as the Lord of hosts, is enough to silence all our fears and to help us over all the discouragements we may meet with in the way of our duty. The Jews had hosts against them, but they had the Lord of hosts with them, to take their part and plead their cause. He is with them; for, [1.] He adheres to his promise. His covenant is inviolable, and he will be always theirs, and will appear and act for them, according to the word that he covenanted with them when they came out of Egypt. Though he chastens them for their transgressions with the rod, yet he will not make his faithfulness to fail. [2.] He dwells among them by his Spirit, the Spirit of prophecy. When he first formed them into a people he gave his good Spirit to instruct them (Neh 9:20); and still the Spirit, though often grieved and provoked to withdraw, remained among them. It was the Spirit of God that stirred up their spirits to come out of Babylon (Ezr 1:5), and now to build the temple, Hag 1:14. Note, We have reason to be encouraged as long as we have the Spirit of God remaining among us to work upon us, for so long we have God with us to work for us.

(2.) They shall have the Messiah among them shortly - him that should come. To him bore all the prophets witness and this prophet particularly here, Hag 2:6, Hag 2:7. Here is an intimation of the time of his coming, that it should not be long ere he came: " Yet once, it is a little while, and he shall come. The Old Testament church has but one stage more (if we may say so) to travel; five stages were now past, from Adam to Noah, thence to Abraham, thence to Moses, thence to Solomon's temple, thence to the captivity, and now yet one stage more, its sixth day's journey, and then comes the sabbatism of the Messiah's kingdom. Let the Son of man, when he comes, find faith on the earth, and let the children of promise continue still looking for him, for now it is but a little while and he will come; hold out, faith and patience, yet awhile, for he that shall come will come, and will not tarry. "And, as he then said of his first appearance, so now of his second, Surely I come quickly. Now concerning his coming it is here foretold, [1.] That it shall be introduced by a general shaking (Hag 2:6): I will shake the heavens, and the earth, and the sea, and the dry land. This is applied to the setting up of Christ's kingdom in the world, to make way for which he will judge among the heathen, Psa 110:6. God will once again do for his church as he did when he brought them out of Egypt; he shook the heavens and earth at Mount Sinai, with thunder, and lightnings, and earthquakes; he shook the sea and the dry land when lanes were made through the sea and streams fetched out of the rock. This shall be done again, when, at the sufferings of Christ, the sun shall be darkened, the earth shake, the rocks rend - when, at the birth of Christ, Herod and all Jerusalem are troubled (Mat 2:3), and he is set for the fall and rising again of many. When his kingdom was set up it was with a shock to the nations; the oracles were silenced, idols were destroyed, and the powers of the kingdoms were moved and removed, Heb 12:27. It denotes the removing of the things that are shaken. Note, The shaking of the nations is often in order to the settling of the church and the establishing of the things that cannot be shaken. [2.] That it shall issue in a general satisfaction. He shall come as the desire of all nations - desirable to all nations, for in him shall all the families of the earth be blessed with the best of blessings - long expected and desired by the good people in all nations, that had any intelligence from the Old Testament predictions concerning him. Balaam in the land of Moab had spoken of a star that should arise out of Jacob, and Job in the land of Uz of his living Redeemer; the concourse of devout men from all parts at Jerusalem (Act 2:5) was in expectation of the setting up of the Messiah's kingdom about that time. All the nations that are brought in to Christ, and discipled in his name, have called him, and will call him, all their salvation and all their desire. This glorious title of Christ seems to refer to Jacob's prophecy (Gen 49:10), that to him shall the gathering of the people be.

(3.) The house they are now building shall be filled with glory to such a degree that its glory shall exceed that of Solomon's temple. The enemies of the Jews followed them with reproach, and cast contempt upon the house they were building; but they might very well endure that when God undertook to fill it with glory. It is God's prerogative to fill with glory; the glory that comes from him is satisfying, and not vain glory. Moses's tabernacle and Solomon's temple were filled with glory when God in a cloud took possession of them; but this house shall be filled with glory of another nature. [1.] Let them not be concerned because this house will not have so much silver and gold about it as Solomon's temple had, Hag 2:8. God needs not the silver and gold to adorn his temple, for (says he), The silver is mine, and the gold is mine. All the silver and gold in the world are his; all that is hid in the bowels of the earth (for the earth is the Lord's and the fulness thereof ), all that is laid up in the exchequers, banks, and treasuries of the children of men, and all that circulates for the maintaining of trade and commerce; it is all the Lord's. Every penny bears his image as well as Caesar's; and therefore when gold and silver are dedicated to his honour, and employed in his service, no addition is made to him, for it was his before. When David and his princes offered vast sums for the service of the house of God, they acknowledged, It is all thy own, and of thy own, Lord, have we given thee, 1Ch 29:14, 1Ch 29:16. Therefore God needs not sacrifice, for every beast of the forest is his, Psa 50:10. Note, If we have silver and gold, we must serve and honour God with them, for they are all his own, we have but the use of them, the property remains in him; but, if we have not silver and gold to honour him with, we must honour him with such as we have, and he will accept us, for he needs them not; all the silver and gold in the world are his already. The earth is full of his riches, so is the great and wide sea also. [2.] Let them be comforted with this, that, though this temple have less gold in it, it shall have more glory than Solomon's (Hag 2:9): The glory of this latter house shall be greater than of the former. This was never true in respect of outward glory. This latter house was indeed in its latter times very much beautified and enriched by Herod, and we find the disciples admiring the stones and buildings of the temple, how fine they were (Mar 13:1); but it was nothing in comparison with Solomon's temple; and, besides, the Jews own that several of the divine glories of the first temple were wanting in this - the ark, the urim and thummim, the fire from heaven, and the Schechinah ; so that we cannot conceive how the glory of this latter house should in any thing exceed that of the former, but in that which would indeed excel all the glories of the first house - the presence of the Messiah in it, the Son of God, his being presented there the glory of his people Israel, his attending there at twelve years old, and afterwards his preaching and working miracles there, and his driving the buyers and sellers out of it. It was necessary, then, that the Messiah should come while the second temple stood; but, that being long since destroyed, we must conclude that our Lord Jesus is the Christ, is he that should come, and we are to look for no other. It was also the glory of this latter house, First, That, before the coming of Christ, it was always kept free from idols and idolatries, and was never polluted with those abominable things, as the first temple often was (2Ki 23:11, 2Ki 23:12), and in this its glory excelled all the glory of that. Note, The purity of the church, and the strict adherence to divine institutions, are much more its glory than external pomp and splendour. Secondly, That, after Christ, the gospel was preached in it by the apostles, even all the words of this life, Act 5:20. In the temple Jesus Christ was daily preached, Act 5:42. Now the ministration of righteousness and life by the gospel was unspeakably more glorious than the law, which was a ministration of death and condemnation, 2Co 3:9, 2Co 3:10. Note, That is the most valuable glory which arises from our relation to Christ and our interest in him. As, where Christ is, behold a greater than Solomon is there, so the heart in which he dwells, and makes a living temple, behold it is more glorious than Solomon's temple, and will be so to eternity.

(4.) They should see a comfortable end of their present troubles, and enjoy the pleasure of a happy settlement: In this place will I give peace, saith the Lord of hosts. Note, God's presence with his people in his ordinances secures to them all good. If God be with us, peace is with us. But the Jews under the latter temple had so much trouble that we must conclude this promise to have its accomplishment in that spiritual peace which Jesus Christ has by his blood purchased for, and by his last will and testament bequeathed to, all believers (Joh 14:27), that peace which Christ himself preached as the prophet of peace, and gives as the prince of peace. God will give peace in this place; he will give his Son to be the peace, Eph 2:14.

Matthew Henry: Hag 2:10-19

This sermon was preached two months after that in the former part of the chapter. The priests and Levites preached constantly, but the prophets preached occasionally; both were good and needful. We have need to be taught our duty in season and out of season. The people were now going on vigorously with the building of the temple, and in hopes shortly to have it ready for their use and to be employed in the services of it; and now God sends them a message by his prophet, which would be of use to them.

I. By way of conviction and caution. They were now engaged in a very good work, but they were concerned to see to it, not only that it was good for the matter of it, but that it was done in a right manner, for otherwise it would not be accepted of God. God sees there are many among them that spoil this good work, by going about it with unsanctified hearts and hands, and are likely to gain no advantage to themselves by it; these are here convicted, and all are warned thereby to purify the hands they employ in this work, for to the pure only all things are pure, and from the pure only that comes which is pure. This matter is here illustrated by the established rules of the ceremonial law, in putting a difference between the clean and the unclean, about which many of the appointments of the law were conversant. Hereby it appears that a spiritual use is to be made of the ceremonial law, and that it was intended, not only as a divine ritual to the Jews, but for instruction in righteousness to all, even to us upon whom the ends of the world have come, to discover to us both sin and Christ, both our disease and our remedy. Now observe here,

1. What the rule of the law was. The prophet is ordered to enquire of the priests concerning it (Hag 2:11); for their lips should keep this knowledge, and the people should enquire the law at their mouth, Mal 2:7. Haggai himself, though a prophet, must ask the priests concerning the law. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, Hag 1:8, Hag 1:9. But he would not take the priests' work out of the hands of those who were the ordinary ministers, and whose business it was to expound the ordinances of God, to teach the people the meaning of them, and to give the general rules for the observance of them. In a case of that nature, Haggai must himself consult them. Note, God has given to his ministers diversities of gifts, and calls them out to do diversities of services, so that they have need one of another, should make use one of another, and be helpful one to another. The prophet, though divinely inspired, cannot say to the priest, I have no need of thee, nor can the priest say so to the prophet. Perhaps Haggai was therefore ordered to consult the priests, that out of their own mouths he might judge both them and the people committed to their charge, and convict them of worse than ceremonial pollution. See Lev 10:10, Lev 10:11. Now the rules of the law, in the cases propounded, are, (1.) That he that has holy flesh in his clothes cannot by the touch of his clothes communicate holiness (Hag 2:12): If one bear holy flesh in the skirt of his garment, though the garment is thereby so far made a devoted thing as that it is not to be put to common use till it has first been washed in the holy place (Lev 6:27), yet it shall by no means transmit a holiness to either meat or drink, so as to make it ever the better to those that use it. (2.) That he that is ceremonially unclean by the touch of a dead body does by his touch communicate that uncleanness. The law is express (Num 19:22), Whatsoever the unclean person touches shall be unclean; yet this Haggai will have from the priests' own mouth, for concerning those things that we find very plain in our Bibles yet it is good to have the advice of our ministers. The sum of these two rules is that pollution is more easily communicated than sanctification; that is (says Grotius), There are many ways of vice, but only one of virtue, and that a difficult one. Bonum oritur ex integris; malum ex quolibet defectu - Good implies perfection; evil commences with the slightest defect. Let not men think that living among good people will recommend them to God if they are not good themselves, but let them fear that touching the unclean thing will defile them, and therefore let them keep at a distance from it.

2. How it is here applied (v. 14): So is this people, and so is this nation, before me. He does not call them his people and his nation (they are unworthy to be owned by him), but this people, and this nation. They have been thus before God; they thought their offering sacrifices on the altar would sanctify them, and excuse their neglect to build the temple, and remove the curse which by that neglect they had brought upon their common enjoyments: "No,"says God, "your holy flesh and your altar will be so far from sanctifying your meat and drink, your wine and oil, to you, that your contempt of God's temple will bring a pollution, not only on your common enjoyments, but even on your sacrifices too; so that while you continued in that neglect all was unclean to you, nay, and so is this people still; and so they will be; on these terms they will still stand with me, and on no other - that if they be profane, and sensual, and morally impure, if they have wicked hearts, and live wicked lives, though they work ever so hard at the temple while it is building, and though they offer ever so many and costly sacrifices there when it is built, yet that shall not serve to sanctify their meat and drink to them, and to give them a comfortable use of them; nay, the impurity of their hearts and lives shall make even that work of their hands, and all their offerings, unclean, and an abomination to God."And the case is the same with us. Those whose devotions are plausible, but whose conversation is wicked, will find their devotions unable to sanctify their enjoyments, but their wickedness prevailing to pollute them. Note, When we are employed in any good work we should be jealous over ourselves, lest we render it unclean by our corruptions and mismanagements.

II. By way of comfort and encouragement. If their hearts be right with God, and their eye single in his service, they shall have the benefit of their devotion. God will take away the judgment of famine wherewith they have been corrected for their remissness, and will restore them great plenty. This they are called to consider, and to observe whether God would not be to the utmost as good as his word, and by his providence remarkably countenance and recompense their reformation in this matter. To make this the more signal, let them set down the day when they began to work at the building of the temple, to raise the structure upon the foundations that had been laid some time before. On the twenty-fourth day of the sixth month they began to prepare materials (Hag 1:15), and now on the twenty-fourth day of the ninth month they began to lay a stone upon a stone in the temple of the Lord; let them take notice of this day, and observe, 1. How they had gone behind-hand in their estates before this day. Let them remember the time when there was a sensible waste and decay in all they had, Hag 2:16. A man went to his garner, expecting to find a heap of twenty measures of corn, so much he used to have from such a piece of ground, or so much used to be left at that time of the year, or so much he took it for granted there was when he fetched the last from it, but he found it unaccountably diminished, and, when he came to measure it, there were but ten measures; it had run in and dried away in the keeping, or vermin had eaten it, or it was stolen. In like manner he went to the wine-press, expecting to draw fifty vessels of wine, for so much he used to have from such a quantity of grapes, but they did not yield as usual, for he could get but twenty. This agrees with what we had, Hag 1:9, You looked for much, and it came to little. Note, It is our folly that we are apt to raise our expectation from the creature, and to think tomorrow must needs be as this day and much more abundant, but we are commonly disappointed, and the more we expect the more grievous the disappointment is. In the stores and treasures of the new covenant we need not fear being disappointed when we come by faith to draw from them. But this was not all. God did visibly contend with them in the weather (Hag 2:17): I smote you with blastings, winds and frosts, which made every green thing to wither, and with mildew, which choked the corn when it was knitting, and with hail, which battered it down and broke it when it had grown to some maturity; thus they were disappointed in all the labour of their hands, while they neglected to lay their hand to the work of God and to labour in that. Note, While we take no care of God's interest we cannot expect he should take care of ours. And, when he thus walks contrary to us, he expects that we should return to him and to our duty. But this people either saw not the hand of God in it (imputing it to chance) or saw not their own sin as the provoking cause of it, and therefore turned not to him. They were a long time incorrigible and unhumbled under these rebukes, so that God's hand was stretched out still, for the people turned not to him that smote them, Isa 9:12, Isa 9:13. They might easily observe that as long as they continued in neglect of the temple work all their affairs went backward. But, 2. Let them now observe, and they should find that from this day forward God would bless them (Hag 2:18, Hag 2:19): " Consider now whether when you begin to change you way towards God you do not find God changing his way towards you; from this day, when you fall to work about the temple, consider it, I say, and you shall find a remarkable turn given for the better to all your affairs. Is the seed yet in the barn? Yes it is, and not yet thrown into the ground. The fruit-trees do not as yet bud, the vine, and the fig-tree, and the olive-tree, have not as yet brought forth, so that nothing appears to promise a good harvest or vintage next year. Nature does not promise it; but now that you begin to apply in good earnest to your duty, the God of nature promises it; he has said, From this day I will bless you. It is the best day's work you ever did in your lives, for hence you may date the return of your prosperity."He does not say what they shall be, but, in general, I will bless you; and those that know what are the fruits flowing from God's blessing know they can desire no more to make them happy. " I will bless you, and then you shall soon recover all your losses, shall thrive as fast as before you went backward; for the blessing of the Lord, that maketh rich, and those whom he blesses are blessed indeed. "Note, When we begin to make conscience of our duty to God we may expect his blessing; and this tree of life is so known by its fruits that one may discern almost to a day a remarkable turn of Providence in favour of those that return in a way of duty; so that they and others may say that from this day they are blessed. See Mal 3:10. And whoso is wise will observe these things, and understand by them the lovingkindness of the Lord.

Matthew Henry: Hag 2:20-23

After Haggai's sermon ad populum - to the people, here follows one, the same day, ad magistratum - to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (Hag 2:21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. "Go to him,"says God, "and tell him it shall be well with him and his remnant, and let that make him easy."

I. Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (Hag 2:21, Hag 2:22): I will shake the heavens and the earth. This he had said before (Hag 2:6, Hag 2:7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job 38:13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall. 1. Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Psa 20:7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them. 2. Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God's church, that will not repent to give him glory; it seems likewise designed as a promise of Christ's victory over the powers of darkness, his overthrow of Satan's throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father.

II. Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, Hag 2:23. Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion - that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple. 1. Zerubbabel is here owned as God's servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father's servant in the work of redemption, but faithful as a Son, Isa 42:1. 2. He is owned as God's elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, 1Pe 2:4. And he is the head of the chosen remnant; in him they are chosen. 3. It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God's right hand, but was plucked thence (Jer 22:24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God's right hand. This intimates, (1.) The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Dan 7:13), is hidden in the shadow of his hand, Isa 49:2. (2.) The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Est 3:10. Our Lord Jesus is the signet on God's right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen.

Keil-Delitzsch: Hag 2:1-2

Glory of the New Temple- Hag 2:1 and Hag 2:2. " In the seventh month, on the twenty-first day of the month, the word of the Lord came through Haggai," viz., to Zerubbabel, Joshua, and the remnant of the nation, that is to say, to the whole of the congregation that had returned from exile; whereas the first appeal was only addressed to Zerubbabel and Joshua (see the introduction to Hag 1:1), although it also applied to the whole nation. Just as in the second year of the return from Babylon, when the foundation for the temple, which was about to be rebuilt, was laid in the reign of Cyrus, many old men, who had seen the temple of Solomon, burst out into loud weeping when they saw the new foundation (Ezr 3:10.); a similar feeling of mourning and despair appears to have taken possession of the people and their rulers immediately after the work had been resumed under Darius, and doubts arose whether the new building was really well-pleasing to the Lord, and ought to be carried on. The occasion for this despondency is not to be sought, as Hitzig supposes, in the fact that objections were made to the continuance of the building (Ezr 5:3), and that the opinion prevailed in consequence that the works ought to be stopped till the arrival of the king's authority. For this view not only has no support whatever in our prophecy, but is also at variance with the account in the book of Ezra, according to which the governor and his companions, who had made inquiries concerning the command to build, did not stop the building while they sent word of the affair to the king (Ezr 5:5). Moreover, the conjecture that the people had been seized with a feeling of sadness, when the work had so far advanced that they were able to institute a comparison between the new temple and the earlier one (Hengstenberg), does not suffice to explain the rapid alteration which took place in the feelings of the people. The building could not have been so far advance din three weeks and a half as that the contrast between the new temple and the former one could be clearly seen, if it had not been noticed from the very first; a fact, however, to which Ezr 3:12 distinctly refers. But although it had been seen from the very beginning that the new building would not come up to the glory of the former temple, the people could not from the very outset give up the hope of erecting a building which, if not quite equal to the former one in glory, would at all events come somewhat near to it. Under these circumstances, their confidence in the work might begin to vanish as soon as the first enthusiasm flagged, and a time arrived which was more favourable for the quiet contemplation of the general condition of affairs. This explanation is suggested by the time at which the second word of God was delivered to the congregation through the prophet. The twenty-first day of the seventh month was the seventh day of the feast of tabernacles (cf. Lev 23:34.), the great festival of rejoicing, on which Israel was to give practical expression to its gratitude for the gracious guidance which it had received through the wilderness, as well as for the blessing of the ingathering of all the fruits of the ground, which ended with the gathering of the orchard-fruits and with the vintage, by the presentation of numerous burnt-offerings and other sacrifices (see my biblische Archäologie , i. p. 415ff.). The return of this festal celebration, especially after a harvest which had turned out very miserably, and showed no signs of the blessing of God, could not fail to call up vividly before the mind the difference between the former times, when Israel was able to assemble in the courts of the Lord's house, and so to rejoice in the blessings of His grace in the midst of abundant sacrificial meals, and the present time, when the altar of burnt-sacrifice might indeed be restored again, and the building of the temple be resumed, but in which there was no prospect of erecting a building that would in any degree answer to the glory of the former temple; and when the prophecies of an Isaiah or an Ezekiel were remembered, according to which the new temple was to surpass the former one in glory, it would be almost sure to produce gloomy thoughts, and supply food for doubt whether the time had really come for rebuilding the temple, when after all it would be only a miserable hut. In this gloomy state of mind consolation was very necessary, if the hardly awakened zeal for the building of the house of God was not to cool down and vanish entirely away. To bring this consolation to those who were in despair was the object of the second word of God, which Haggai was to publish to the congregation. It runs as follows:

Keil-Delitzsch: Hag 2:3-5

"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Hag 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Hag 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Hag 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי , and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, §277, a ). The second question, וּמה אתּם וגו , et qualem videtis , In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא , in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין , which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so : here, however, it is used in the same way as in Gen 18:25 and Gen 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence,"in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes."Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joe 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Gen 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq , to be inwardly strong, i.e., to be comforted, 'Asâh, to work or procure, as in Rth 2:19 and Pro 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Hag 1:14. For Jehovah will be with them (cf. Hag 1:13).

In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word"( 'eth - haddâbhâr ) cannot be either the accusative of the object to the preceding verb ‛ăsū (Hag 2:4), or to any verb we may choose to supply, or the preposition 'ēth , with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū , remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not"(Exo 20:17-20). That word, "fear not,"with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exo 19:5-6; Deu 7:6; cf. Jer 7:22-23, and Jer 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind"(cf. Ewald, §204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם , we should have עמּכם , inasmuch as the use of את־הדּבר , as a parallel to אתּכם , makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄ , so that 'eth - haddâbhâr is actually the subject to ‛ōmedeth , and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, §277, d , pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est ), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי , but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר . Consequently ‛ōmedeth , as predicate, not only belongs to rūchı̄ , but also to haddâbhâr , in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם , to stand fast (compare Isa 40:8 with Dan 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch , in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exo 31:1., Exo 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations"(Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Hag 2:6-9, which gives the reason for the exhortation, "Fear ye not."

Keil-Delitzsch: Hag 2:6-7

"For thus saith Jehovah of hosts, Once more, in a short time it comes to pass, I shake heaven and earth, and the sea, and the dry. Hag 2:7. And I shake all nations, and the costly of all nations will come, and I shall fill this house with glory, saith Jehovah of hosts. Hag 2:8. Mine is the silver, and mine the gold, is the saying of Jehovah of hosts. Hag 2:9. The last glory of this house will be greater than the first, saith Jehovah of hosts; and in this place shall I give peace, is the saying of Jehovah of hosts." Different explanations have been given of the definition of the time עוד אחת מעט היא . Luther, Calvin, and others, down to Ewald and Hengstenberg, follow the Chaldee and Vulgate, and either take achath in the sense of the indefinite article or as a numeral, "adhuc unum modicum est," or "it is yet a little thither."But if achath belonged to מעט as a numeral adjective, either in the one sense or the other, according to the arrangement adopted without exception in Hebrew (for 'echâd is not an adjective in Dan 8:13), it could not stand before מעט , but must be placed after it. The difference of gender also precludes this combination, inasmuch as מעט is not construed as a feminine in a single passage. We must therefore take מעט היא as forming an independent clause of itself, i.e., as a more precise definition of עוד אחת . But 'achath does not mean one = one time, or a short space of time (Burk, Hitzig, Hofmann); nor does it acquire this meaning from the clause מעט היא ; nor can it be sustained by arbitrarily supplying עת . 'Achath is used as a neuter in the sense of "once,"as in Exo 30:10; 2Ki 6:10; Job 40:5 (cf. Ewald, §269, b ). מעט היא , a little, i.e., a short time is it, equivalent to "soon,"in a short time will it occur (cf. Hos 8:10; Psa 37:10). The lxx have rendered it correctly ἔτι ἅπαξ , only they have left out מעט היא . The words, "once more and indeed in a short time I shake,"etc., have not the meaning which Koehl. attaches to the correct rendering, viz., "Once, and only once, will Jehovah henceforth shake heaven and earth,"in which the עוד standing at the head is both moved from its place, and taken, not in the sense of repetition or of continuance from the present to the future, but simply in the sense of an allusion to the future; in other words, it is completely deprived of its true meaning. For עוד never loses its primary sense of repetition or return any more than the German noch (still or yet), so as to denote an occurrence in the future without any allusion whatever to an event that has already happened or is in existence still, not even in 2Sa 19:36 and 2Ch 17:6, with which Koehler endeavours to support his views, without observing that in these passages עוד is used in a very different sense, signifying in 2 Sam. praeterea , and in 2 Chronicles "moreover."In the verse before us it is used with reference to the previous shaking of the world at the descent of Jehovah upon Sinai to establish the covenant with Israel, to which the author of the Epistle to the Hebrews has quite correctly taken it as referring (Heb 12:26).

On the other hand, the objection offered by Koehler, that that shaking did not extend beyond Sinai and the Sinaitic region, either according to the historical account in Exo 19:16-18, or the poetical descriptions in Jdg 5:4-5, and Psa 68:8-9, is incorrect. For not only in the two poetical descriptions referred to, but also in Hab 3:6, the manifestation of God upon Sinai is represented as a trembling or shaking of the earth, whereby the powers of the heaven were set in motion, and the heavens dropped down water. The approaching shaking of the world will be much more violent; it will affect the heaven and the earth in all their parts, the sea and the solid ground, and also the nations. Then will the condition of the whole of the visible creation and of the whole of the world of nations be altered. The shaking of the heaven and the earth, i.e., of the universe, is closely connected with the shaking of all nations. It is not merely a figurative representation of symbol, however, of great political agitations, but is quite as real as the shaking of the nations, and not merely follows this and is caused by it, but also precedes it and goes side by side with it, and only in its completion does it form the conclusion to the whole of the shaking of the world. For earthquakes and movements of the powers of heaven are heralds and attendants of the coming of the Lord to judgment upon the whole earth, through which not only the outward form of the existing world is altered, but the present world itself will finally be reduced to ruins (Isa 24:18-20), and out of the world thus perishing there are to be created a new heaven and a new earth (Isa 65:17; Isa 66:22; 2Pe 3:10-13). But if the shaking of heaven and earth effects a violent breaking up of the existing condition of the universe, the shaking of all nations can only be one by which an end is put to the existing condition of the world of nations, by means of great political convulsions, and indeed, according to the explanation given in Hag 2:22, by the Lord's overthrowing the throne of the kingdoms, annihilating their power, and destroying their materials of war, so that one falls by the sword of the other, that is to say, by wars and revolutions, by which the might of the heathen world is broken and annihilated. It follows from this, that the shaking of the heathen is not to be interpreted spiritually, either as denoting "the marvellous, supernatural, and violent impulse by which God impels His elect to betake themselves to the fold of Christ"(Calvin), or "the movement to be produced among the nations through the preaching of the gospel, with the co-operation of the Holy Spirit."The impulse given by the preaching of the gospel and the operation of the Holy Spirit to such souls among the nations as desire salvation, to seek salvation from the living God, is only the fruit of the shaking of the heathen world, and is not to be identified with it; for the coming of the chemdth kol - haggōyı̄m is defined by וּבאוּ with the Vav consec. as a consequence of the shaking of the nations.

By chemdath kol - haggōyı̄m most of the earlier orthodox commentators understood the Messiah, after the example of the Vulgate, et veniet desideratus gentibus , and Luther's "consolation of the Gentiles."But the plural בּאוּ is hardly reconcilable with this. If, for example, chemdath were the subject of the clause, as most of the commentators assume, we should have the singular וּבא . For the rule, that in the case of two nouns connected together in the construct state, the verb may take the number of the governed noun, applies only to cases in which the governed noun contains the principal idea, so that there is a constructio ad sensum ; whereas in the case before us the leading idea would be formed, not by kol - haggōyı̄m , but by chemdath , desideratus , or consolation, as a designation of the Messiah. Hence Cocc., Mark, and others, have taken chemdath as the accusative of direction: "that they (sc., the nations) may come to the desire of all nations - namely, to Christ."It cannot be objected to this, as Koehler supposes, that to designate Christ as the desire of all nations would be either erroneous, inasmuch as in the time of Haggai only a very few heathen knew anything about Israel's hope of a Messiah, or perfectly unintelligible to his contemporaries, especially if the meaning of the epithet were that the heathen would love Him at some future time. For the latter remark is at once proved to be untenable by the prophecy of Isaiah and Micah, to the effect that all nations will flow to the mountain of God's house. After such prophecies, the thought that the heathen would one day love the Messiah could not be unintelligible to the contemporaries of our prophet; and there is not the smallest proof of the first assertion. In the year 520 b.c., when the ten tribes had already been scattered among the heathen for 200 years, and the Judaeans for more than seventy years, the Messianic hope of Israel could not be any longer altogether unknown to the nations. It may with much better reason be objected to the former view, that if chemdâh were the accusative of direction, we should expect the preposition 'el in order to avoid ambiguity. But what is decisive against it is the fact, that the coming of the nations to the Messiah would be a thought completely foreign to the context, since the Messiah cannot without further explanation be identified with the temple. Chemdâh signifies desire (2Ch 21:20), then the object of desire, that in which a man finds pleasure and joy, valuables. Chemdath haggōyı̄m is therefore the valuable possessions of the heathen, or according to Hag 2:8 their gold and silver, or their treasures and riches; not the best among the heathen (Theod. Mops., Capp., Hitzig). Hence chemdath cannot be the accusative of direction, since the thought that the heathen come to the treasures of all the heathen furnishes no suitable meaning; but it is the nominative or subject, and is construed as a collective word with the verb in the plural. The thought is the following: That shaking will be followed by this result, or produce this effect, that all the valuable possessions of the heathen will come to fill the temple with glory. Compare Isa 60:5, where the words, "the possessions (riches) of the heathen ( chēl gōyı̄m ) will come to thee,"i.e., be brought to Jerusalem, express the same thought; also Isa 60:11. With the valuable possessions of the heathen the Lord will glorify His temple, or fill it with kâbhōd . Kâbhōd without the article denotes the glory which the temple will receive through the possessions of the heathen presented there. The majority of the commentators have referred these words to the glorification of the temple through the appearance of Jesus in it, and appeal to Exo 40:34-35; 1Ki 8:10-11; 2Ch 5:13-14, according to which passages the glory of Jehovah filled the tabernacle and Solomon's temple at their dedication, so that they identify kâbhōd (glory) with k^e bhōd Y^e hōvâh (glory of Jehovah) without reserve. But this is impracticable, although the expression kâbhōd is chosen by the prophet with a reference to those events, and the fulfilment of our prophecy did commence with the fact that Jehovah came to His temple in the person of Jesus Christ (Mal 3:1).

Keil-Delitzsch: Hag 2:8-9

Jehovah can fill this house with glory, because the silver and gold which the heathen nations possess belong to Him. By shaking all kingdoms He can induce the nations to present their treasures to Him as gifts for the glorification of His house. Thus (the promise closes with this in Hag 2:9), the later glory of this house will be greater than the former was. Hâachărōn might be regarded as belonging to habbayith hazzeh , in the sense of "the glory of this latter house;"and the majority of the commentators have taken it so, after the Itala, Vulgate, and Peschito. But it is quite as admissible to connect it with kâbhōd , in the sense of "the later glory of this house,"inasmuch as when one substantive is determined by another which is connected with it in the construct state, the adjective belonging to the nomen regens follows with the article (cf. 2Sa 23:1; 1Ch 23:27; and Ewald, §289, a ). This is the rendering adopted by Michaelis, Maurer, Hitzig, and others, after the lxx. According to the first construction, the distinction would be drawn between a former and a later house; according to the second, simply between the earlier and later glory of the same house; and the passage would be based upon the idea, that through all ages there was only one house of Jehovah in Jerusalem existing under different forms. Hag 2:3 is decisive in favour of the second view, for there an earlier glory is attributed to this house, and contrasted with its present miserable condition. The first or former glory is that of Solomon's temple, the later or last that of Zerubbabel's. The difference of opinion as to the true rendering of the words has no material influence upon the matter itself; except that, if the latter view be adopted, the question so often discussed by earlier writers - namely, whether by the second temple we are to understand the temple of Zerubbabel or the temple as altered by Herod, which many have erroneously taken to be the third - falls to the ground as perfectly unmeaning. The final glory of the temple will also be a lasting one. This is implied in the closing words of the promise: "And in this place will I give peace.""This place"is not the temple, but Jerusalem, as the place where the temple is built; and the "peace"is not spiritual peace, but external peace, which does indeed in its perfect form include spiritual peace as well. This is perfectly evident from the parallel passages, Mic 5:4, Joe 3:17, and Isa 60:18.

If we also take up the question as to the fulfilment of this prophecy, we must keep the two features quite distinct - ( a ) the shaking of heaven and earth and all nations; ( b ) the consequence of this shaking, the coming of the heathen with their possessions to the glorification of the temple - although they both stand in close connection. The earlier commentators were no doubt generally right, when they sought for the fulfilment in the establishment of the new covenant through Christ; they simply erred in referring the predicted shaking of the nations and the promised glorification of the temple in too one-sided and exclusive a manner to the coming of Christ in the flesh, to His teaching in the temple, and to the establishment of the kingdom of heaven through the preaching of the gospel. They were thereby compelled, on the one hand, to force upon the prophecy a meaning irreconcilable with the words themselves, and, on the other hand, to seek for its fulfilment in historical particulars to some extent of very subordinate importance. Even the predicted nearness of the time ("it is a little while") does not suit the exclusive reference to the establishment of the new covenant, or the founding of the Christian church. The period of 520 years, which elapsed before the birth of Christ, cannot be called a little or short time, as Calovius supposes, "in comparison with the time that had passed since either the promulgation of the law or the promulgation of the protevangelium,"inasmuch as five hundred are not מעט in relation to fifteen hundred, and the proposal to go back to the protevangelium is evidently merely a loophole of perplexity. Nor can מעט היא be explained on the hypothesis that the measure of time here is not a human one, but the divine measure, according to which a thousand years are equal to one day. "For whoever speaks to men, must speak of things according to a human method of thinking; or if he do not, he must make it clear that this is the case. The prophet lays stress upon the brevity of the time, for the purpose of comforting. And only what is short in the eyes of men is fitted for this"(Hengstenberg). The shaking of the heathen world did not first begin with the birth of Christ, but commenced shortly after the time of Haggai. It is true that under Darius Hystaspes the Persian empire was still standing at the summit of its power; but its shaking began under his successor Xerxes, and came very plainly to light in his war against Greece. "Even then there were forebodings that the time of this empire would soon be accomplished, and the rapid conquests of Alexander gave fulfilment to this foreboding. And even his power, which seemed destined to last for ever, very speedily succumbed to the lot of all temporal things. Inde (says Livy) morte Alexandri distractum in multa regna, dum ad se quisque opes rapiunt lacerantes viribus, a summo culmine fortunae ad ultimum finem centum quinquaginta annos stetit. The two most powerful kingdoms that grew out of the monarchy of Alexander, viz., the Syrian and Egyptian, destroyed one another. The Romans now attained to the government of the world; but at the very time when they appeared to be at the summit of their greatness, their shaking had very considerably advanced"(Hengstenberg). The circumstance that the prophet mentions the shaking of heaven and earth before the shaking of all the heathen, cannot furnish any valid ground for objecting to these allusions; nor can it force us to the conclusion that the words are only to be understood as denoting "great political shakings, whereby the power of the heathen would be broken, their pride humbled, and so the susceptibility for salvation be evoked among them."For even if such events do shake the world, and are poetically represented as earthquakes, even if they were regarded by the nations as heralds of the approaching destruction of the world, because the impression they produced upon the mind was as if heaven and earth were falling to pieces; all this does not satisfy the words, which do not express the subjective emotion, but announce real facts. The shaking of heaven and earth, of the sea and of the dry land, is indeed partially effected by violent earthquakes and wonderful signs in the sky, and was typified by such judgments as the flood; but it is only fully accomplished at the breaking up of the present condition of the world in the destruction of this heaven and this earth.

The prophet mentions at the very outset the utmost and the last that God will do, to clear away all existing hindrances to the completion of His kingdom in glory, and then passes on to the shakings of the world of nations which prepare the way for and lead on to this result, just as Micah in Mic 4:1-13 comes back from the most remote future to the less remote, and then to the immediate future. For the shakings of the heathen, by which their power will be broken and the dissolution of heathenism and of the ungodly power of the world will be effected, do not reach their end with the coming of Christ and the establishment of the Christian church: but just as the kingdom of the world maintains its standing by the side of the kingdom of heaven established by Christ upon the earth, until the return of our Lord to judgment; so does the shaking of the heathen and of the kingdoms of the nations continue till every power which rises against the Almighty God and His Christ is broken, and the world which has been thrown into confusion by the sin of men, and is made subject to corruptibility on their account, shall perish, and the new heaven and new earth wherein dwelleth righteousness, for which we are looking, shall be established (2Pe 3:12-13).

(Note: Aug. Koehler also assumes that the ultimate fulfilment of our prophecy will not take place till the second coming of Christ, although he is of opinion that, generally speaking, it has not been fulfilled in the manner originally intended. Starting, for example, with the fact that the fulfilment of the events predicted by Haggai and the coming of the day of Jehovah are one and the same, and that according to Mal 3:1; Mal 4:5 the day of Jehovah was to be preceded by the coming of a messenger, to prepare the way for Jehovah to come to His temple, Koehler assumes that the fulfilment of these events ought to have taken place with the coming of Jesus of Nazareth, to establish the new covenant as the Messiah. But, inasmuch as Israel was still without such moral preparation as would allow of the coming of Jehovah being a blessing to it, and rejected its Messiah, there occurred an event in connection with this rejection of Jesus on the part of Israel, which not only put a stop to the fulfilment of the prophecies, the realization of which had commenced with the coming of Jesus, but introduced a partial modification. "The new covenant,"he says, "which was established by the Lord in His incarnation, was not at first a blessing to Israel, but to the heathen world. Instead of setting up His kingdom over the earth, with Zion as the centre, the Lord returned to heaven, and there took possession of the throne above all thrones. But Israel was smitten with the ban, and scattered among the heathen nations. The sacred places which were to be glorified by the valuables of all the heathen, had become unclean through Israel's sin, and were given up to destruction in consequence."In his opinion there is a coming of Jehovah still in the future. Jesus will return from heaven again, but not till Israel shall have been converted to the Messiah it rejected. Then will the prophecies of Haggai that remained unfulfilled at the first coming of Jesus be accomplished, but in the only way that is still possible, since the former holy places of Israel have been destroyed, and the heathen world has already participated in the new covenant, and has at any rate in part already become the people of God. Consequently the events predicted by Haggai (Hag 2:6-9) have not been fulfilled; for the valuable possessions of all the heathen have not been applied to the glorification of the sanctuary of Jehovah built by Zerubbabel, and there has not been a place of peace created there in the midst of the judgments that were to fall upon the heathen world. But the fault of this rests purely upon Israel. And so also it is in the impenitence of Israel that we have to look for the reason why the shaking of the heaven and the earth, and all the heathen, which Haggai announced as מעט היא , has been postponed for more than 500 years. This is Koehler's view. But if there had really been any foundation in the Scriptures for this view, and the predictions of our prophet had not been fulfilled in the manner intended, the fault would not rest entirely in the impenitence of Israel, but would fall in part upon God Himself, for having sent His Son, not at the proper time, or when the time was accomplished, but too early, namely, before Israel was in that moral condition which would allow of the coming of the Messiah to become a blessing to it, whether God was mistaken as to the proper time for sending His Son, or in His judgment as to the moral condition of Israel. If Koehler had put this clearly to his own mind, he would certainly have hesitated before he built up a view on the basis of an erroneous idea of the day of the Lord which necessarily leads to the denial not only of the divine prescience or the πρόγνωσιη τοῦ Θεοῦ , but also of the supernatural character of the old Testament prophecy.)

But if the shaking of the heathen commenced before the coming of Christ in the flesh, and will continue till His second coming in glory, we must not restrict the fulfilment of the predicted moral consequences of this shaking - namely, that the heathen come and consecrate their possessions to the Lord for the glorification of His house, to the conversion of the heathen to Christ, and their entrance into the Christian church - but must also regard the desire for the living God, awakened by the decay of heathendom and its religions, which was manifested in the adoption of Judaism by the more pious heathen, as a prelude to the fulfilment which commenced with the spread of the gospel among the Gentiles, and must include not only the presentation of dedicatory offerings τῶν ἀλλυφύλων and of gifts ἔξωθεν ἐθνῶν , with which the temple was adorned according to Josephus, de Bell. Jud. ii. 17, 3, but also the presents of king Artaxerxes and his counsellors, which Ezra received on his return to Jerusalem to carry with him for the temple (Ezr 7:15.).

(Note: We must not, however, include the additions to Zerubbabel's temple undertaken by Herod the Great for the sake of beautifying it, because, although Herod was a Gentile by descent, the work was not undertaken from any love to the Lord, but (as Calvin; and Hengstenberg, Christol . iii. pp. 289-90, have already observed) with the intention of securing the fulfilment of Haggai's prophecy, in order to prevent the coming of the kingdom of God, his fear of which was that it would put an end to his earthly sway. His intention is obvious enough from the address communicated by Josephus ( Ant. xv. 11, 1), through which Herod endeavoured to win over the people to his plan. After telling them that the temple built after the return of the fathers from exile was still sixty cubits lower than that of Solomon, which he proposed to add, he proceeded thus: "But since I am now by God's will your governor, and I have had peace a long time, and have gained great riches and large revenues, and, what is the principal thing of all, I am at amity with and well regarded by the Romans, who, if I may so say, are the rulers of the whole world,"etc. The allusion to our prophecy, as Hengstenberg says, is unmistakeable here. He tries to prove that all the conditions which it lays down for the glorifying of the temple have now been realized. "All nations,"by whom the building of the temple is to be promoted, are equivalent in his esteem to "the Romans, who are the rulers of the whole world."He whom God has called to the government has gold and silver enough. And the words "in this place will I give peace"are now fulfilled. The manner in which he strained every nerve to fulfil the words "the glory will be greater,"is evident from §3, where it is stated that "he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done.")

Yea, even the command of king Darius Hystaspes to his vicegerent, which no doubt reached Jerusalem after our prophecy had been uttered, not only to allow the work at this house of God to continue, but also to deliver to the elders of Judah what was required for the building as well as for the requirements of the daily sacrificial worship out of the moneys raised by taxation on this side the river (Ezr 6:6-10), may at any rate be regarded as a pledge of the certain fulfilment of the divine promise uttered by Haggai.

But whilst the honour paid to the temple of Zerubbabel on the part of the heathen and heathen princes by the presentation of sacrifices and dedicatory offerings must not be overlooked, as preludes to the promised filling of this house with the riches of the Gentiles, we must not look to this outward glorification of the temple at Jerusalem for the true fulfilment of our prophecy, even if it had exceeded Solomon's temple in glory. This first took place with the coming of Christ, and that not in the fact that Jesus visited the temple and taught in it, and as the incarnate Logos , in whom the "glory of Jehovah"that filled the temple of Solomon dwelt in its truest essence as δόξα ὡς μονογενοῦς παρὰ πατρός , glorified the temple of stone with His presence, but by the fact that Christ raised up the true temple of God not built with human hand (Joh 2:19), i.e., that He exalted the kingdom of God shadowed forth in the temple at Jerusalem to its true essence. We must draw a distinction between the substance and form, the kernel and the shell, of the prophecy. The temple, as the place where the Lord dwelt in the midst of Israel in a visible symbol of His gracious presence, was the seat and concentration of the kingdom of God, which had its visible embodiment in the temple so long as the old covenant lasted. In this respect the rebuilding of the temple that had been destroyed was a sign and pledge of the restoration of the kingdom of God, which had been broken up through the banishment of Israel among the heathen, and the attitude of those who returned from exile towards the building of the temple was a sign of their internal attitude towards the Lord and His kingdom. If, then, the old men who had seen the temple in its former glory wept aloud at the laying of the foundation of the new building, because in comparison with the former it was as nothing in their eyes, this mourning was occasioned not so much by the fact that the new temple would not be so beautiful and majestic a building as that of Solomon had been, as by the fact that the poverty of the new building set before their eyes the wretched condition of the kingdom of God. This true or deeper ground for their mourning, which might very well give rise to the question whether the Lord would restore His former gracious relation to Israel, or at any rate would restore it now, is met by the divine promise published by Haggai to the people, which attaches itself in form to the existing circumstances, and accordingly promises for the future a glorification of the temple which will outshine the glory of the former one. If we look at the thought itself which is expressed in this form, it is the following: The Lord will one day exalt His kingdom, which is so deeply degraded and despised, to a glory which will far surpass the glory of the kingdom of God at the time of Solomon, and that by the fact that all the heathen nations will dedicate their possessions to it. This glorification of the house of God commenced with the introduction of the kingdom of heaven, which Jesus Christ preached, and of which He laid the foundation in His church. And whilst the stone-temple at Jerusalem built by Zerubbabel and splendidly finished by Herod fell into ruins, because the Jews had rejected their Saviour, and crucified Him, this has been carried on through the spread of the kingdom of God among the nations of the earth, and will be completed at the end of the course of this world; not, however, by the erection of a new and much more glorious temple in Jerusalem, but in the founding of the new Jerusalem coming down out of heaven from God upon the new earth, after the overthrow of all the powers of the world that are hostile to God. This holy city will have the glory of God ( ἡ δόξα τοῦ Θεοῦ = כּבוד יהוה ), but no temple; because the Lord God Almighty and the Lamb are the temple of it. Into this holy city of God will the kings of the earth bring their glory and honour, and the heathen who are saved will walk therein (Rev 21:10-11, Rev 21:22-24). Thus the promise covers the entire development of the kingdom of God to the end of days.

This was the sense in which the author of the Epistle to the Hebrews (Heb 12:26-27) understood our prophecy. In order, namely, to give emphasis to his admonition, not to expose themselves to still severer punishment than fell upon those who hardened themselves under the Old Testament against the incomplete revelation of God, by rejecting the far more perfect revelation of God in Christ, he quotes our prophecy, and shows from it (Heb 12:26), that at the founding of the old covenant only a comparatively small shaking of the earth took place; whereas for the times of the new covenant there had been predicted a shaking not only of the earth, but also of the heaven, which indicated that what was moveable was to be altered, as made for that purpose, that the immoveable might remain. The author of this epistle consequently brings out the fundamental thought of our prophecy, in which its fulfilment culminates, viz., that everything earthly must be shaken and altered, that the immoveable, i.e., the βασιλεία ἀσάλευτος , may remain, or in other words, that the whole of the earthly creation must perish, in order that the kingdom of God may be shown to be immoveably permanent. He does not, however, thereby represent the predicted shaking of heaven and earth "as still in the future,"as Koehler supposes; but, as his words in Heb 12:28 (cf. Heb 12:22), "Wherefore we, receiving a kingdom which cannot be moved, let us have grace,"clearly show, he takes it as having already commenced, and looks upon the whole period, from the coming of Christ in the flesh till His coming again in glory, as one continuum .

Keil-Delitzsch: Hag 2:10

Return of the Blessings of Nature. - Hag 2:10. On the 24th day of the ninth month of the same year, that is to say, exactly three months after the congregation had resumed the building of the temple (cf. Hag 1:15), and about two months after the second prophecy (Hag 2:1), a new word of the Lord was uttered through Haggai to the people. It was now time, since the despondency which had laid hold of the people a few weeks after the recommencement of the building had been dispelled by the consolatory promises in vv. 6-9, and the work was vigorously pursued, to confirm the people in the fidelity which they had manifested, by bestowing upon them the blessing which had been withdrawn. To this end Haggai received the commission to make it perfectly clear to the people, that the curse which had rested upon them since the building of the temple had been neglected, had been nothing but a punishment for their indolence in not pushing forward the work of the Lord, and that from that time forth the Lord would bestow His blessing upon them again. The ninth month ( Khislēv ) corresponds very nearly to the period between the middle of November and the middle of December, when the sowing of the winter corps, that commenced after the feast of tabernacles, was finished, and the autumnal rain (early rain) had set in, so that in the abundant fall of this rain they might discern a trace of the divine blessing.

Keil-Delitzsch: Hag 2:11-14

The word of God was as follows: Hag 2:11. "Thus saith Jehovah of hosts, Ask now the priests for instruction, saying, Hag 2:12. Behold, one carries holy flesh in the lappet of his garment, and touches with his lappet the bread, and that which is boiled, the wine, and the oil, and any kind of food: does it then become holy? And the priests answered and said, No. Hag 2:13. And Haggai said, If one who is unclean on account of a corpse touches all this, does it become unclean? And the priests answered and said, It does become unclean. Hag 2:14. Then Haggai answered and said, So is this people, and so this nation before my face, is the saying of Jehovah; and so is all the work of their hands, and what they offer to me there: it is unclean." In order to impress most earnestly upon the hearts of the people the fact that it was through their sin that they brought upon themselves the failure of crops that had hitherto prevailed, viz., as a punishment from God, the prophet proposes two questions concerning holy and clean for the priests to answer, in order that he may make an application of the answer they give to the moral condition of the nation. Tōrâh in Hag 2:11, without the article, is used in its primary signification of instruction, and is governed by שׁעל , accus. rei : to ask a person anything, for to ask or solicit anything from him. The first question has reference to the communication of the holiness of holy objects to other objects brought into contact with them: whether, if a person carried holy flesh in the lappet of his garment,

(Note: Luther: "in the geren of his dress."The gehren , or gehre , middle high German gêre , old high German kêro (English goar ), is a triangular piece, forming the gusset of a dress or shirt, then that portion of the dress in which it is inserted, viz., below the waist, probably derived from the Gothic gáis , and the conjectural root geisan = to thrust or strike (Weigand, Germ. Dict. ).)

and touched any food with the lappet, it would become holy in consequence. Hēn , behold, pointing to an action as possible, has almost the force of a conditional particle, "if,"as in Isa 54:15; Jer 3:1 (cf. Ewald, §103, g ). "Holy flesh"is flesh of animals slain as sacrifices, as in Jer 11:15. Nâzı̄d , that which is boiled, boiled food (Gen 25:29; 2Ki 4:38.). The priests answer the question laid before them quite correctly with "No;"for, according to Lev 6:20, the lappet of the dress itself was made holy by the holy flesh, but it could not communicate this holiness any further. The second question (Hag 2:13) has reference to the spread of legal defilement. טמא נפשׁ is not one who is unclean in his soul; but, as Lev 22:4 shows, it is synonymous with טמא לנפשׁ in Num 5:2; Num 9:10, "defiled on a soul;"and this is a contraction of טמא לנפר אדם , or טמא לנפשׁ מת , in Num 9:6-7, "defiled on (through) the soul of a dead man"(Num 6:6; Lev 21:11 : see at Lev 19:28), hence one who has been defiled through touching a dead body. This uncleanness was one of the strongest kinds; it lasted seven days, and could only be removed by his being twice purified with sprinkling water, prepared from the ashes of the red cow (see at Numbers 19). This question the priests also answered correctly. According to Num 19:22, he who was defiled by touching a dead body made everything unclean that he touched. The prophet now applies these provisions of the law to the ethical relation in which the people stood to Jehovah. "So is this people before me, saith Jehovah." הגּוי is quite synonymous with העם , as in Zep 2:9, without any subordinate meaning of a contemptuous kind, which could at the most be contained in hazzeh (this), but in that case would apply to hâ‛âm just as well. Kēn , ita , refers to the substance of the two legal questions in Hag 2:12 and Hag 2:13. The nation, in its attitude towards the Lord, resembles, on the one hand, a man who carries holy flesh in the lappet of his garment, and on the other hand, a man who has become unclean through touching a corpse. "Israel also possesses a sanctuary in the midst of its land, - namely, the place which Jehovah has chosen for His own abode, and favoured with many glorious promises. But just as no kind of food, neither bread nor vegetables, neither wine nor oil, is sanctified by the fact that a man touches it with his sanctified garment, so will all this not be rendered holy by the fact that it is planted in the soil of the land which surrounds and encloses the sanctuary of Jehovah. For though the land itself becomes a holy land in consequence, it cannot spread this holiness any further, nor communicate it to what grows upon it. All that Israel raises on its holy land, whether corn, wine, or oil, remains unholy or common. No special blessing rests upon the fruits of this land, on account of the holiness of the land itself, so as of necessity to produce fruitfulness as its result; nor, on the other hand, does it in itself communicate any curse. But if, as experience shows, a curse is resting notwithstanding upon the productions of this land, it arises from the fact that they are unclean because Israel has planted them. For Israel it utterly unclean on account of its neglect of the house of Jehovah, like a man who has become unclean through touching a corpse. Everything that Israel takes hold of, or upon which it lays its hand, everything that it plants and cultivates, is from the very first affected with the curse of uncleanness; and consequently even the sacrifices which it offers there upon the altar of Jehovah are unclean"(Koehler). Shâm , there, i.e., upon the altar built immediately after the return from Babylon (Ezr 3:3).

Keil-Delitzsch: Hag 2:15-17

The prophet explains these words in Hag 2:15-19 by representing the failure of the crops, and the curse that has hitherto prevailed, as a punishment from God for having been wanting in faithfulness to the Lord (Hag 2:15-17), and promises that from that time forward the blessing of God shall rest upon them again (Hag 2:18, Hag 2:19). Hag 2:15. "And now, direct your heart from this day and onward, before stone was laid to stone at the temple of Jehovah. Hag 2:16. Before this was, did one come to the heap of sheaves of twenty-(in measure), there were ten: did he come to the vat to draw fifty buckets, there were twenty. Hag 2:17. I have smitten you with blasting, and with mildew, and with hail, all the work of your hands; and not one of you (turned) to me, is the saying of Jehovah." The object to which they are to direct their heart, i.e., to give heed, is not to be supplied from Hag 1:5, Hag 1:7, "to your ways"(Ros. and others), but is contained substantially in Hag 2:16 and Hag 2:17, and is first of all indicated in the words "from this day,"etc. They are to notice what has taken place from this day onwards. נמעלה , lit., upwards, then further on. Here it is used not in the sense of forwards into the future, but, as the explanatory clause which follows (from before, etc.) clearly shows, in that of backwards into the past. Mitterem , literally "from the not yet of the laying ... onwards,"i.e., onwards from the time when stone was laid upon stone at the temple; in other words, when the building of the temple was resumed, backwards into the past; in reality, therefore, the time before the resuming of the building of the temple: for min and mitterem cannot be taken in any other sense than in the parallel מיּום which precedes it, and מהיותם which follows in Hag 2:16. The objection which Koehler raises to this cannot be sustained. מהיותם , from their existence (backwards). Most of the modern commentators take the suffix as referring to a noun, yâmı̄m (days), to be supplied from Hag 2:15; but it appears much simpler to take it as a neuter, as Mark and others do, in the sense of "before these things were or were done, viz., this day, and this work of laying stone upon stone,"etc. The meaning is not doubtful, viz., looking backwards from the time when the building of the temple was resumed, in other words, before the point of time. בּא commences a new sentence, in which facts that they had experienced are cited, the verb בּא being used conditionally, and forming the protasis, the apodosis to which is given in והיתה . If one came to a heap of sheaves of twenty measures ( s^e 'âh is probably to be supplied: lxx σάτα ), they became ten. A heap of sheaves ( ‛ărēmâh as in Rth 3:7), from which they promised themselves twenty measures, yielded, when threshed, no more than ten, i.e., only the half of what they expected. They experienced just the same at the pressing of the grapes. Instead of fifty buckets, which they expected, they obtained only twenty. Yeqebh was the vat into which the juice flowed when pressed out of the grapes. Châsaph , lit., to lay bare, here to draw out, as in Isa 30:14; and pūrâh , in Isa 63:3, the pressing-trough, here a measure, probably the measure which was generally obtained from one filling of the wine-press with grapes (lxx μετρητής ). Hag 2:17 gives the reason why so small a result was yielded by the threshing-floor and wine-press. Jehovah smote you with blasting and mildew. These words are a reminiscence of Amo 4:9, to which passage the last words of the verse also refer. To the disease of the corn there is also added the hail which smote the vines, as in Psa 78:47. 'Eth kol - ma‛ăsēh , all the labour of the hands, i.e., all that they had cultivated with great toil, is a second accusative, "which mentions the portion smitten"(Hitzig). The perfectly unusual construction אין־אתכם אלי does not stand for אין בּכם א , non fuit in vobis qui (Vulg.), nor is אתכם used for אתּכם , "with you;"but אין־אתכם either stands for אינכם , the suffix which was taken as a verbal suffix used as an accusative being resolved into the accusative (cf. Ewald, §262, d ); or it is the accusative used in the place of the subject, that is to say, את is to be taken in the sense of "as regards," quoad (Ewald, §277, p. 683): "as far as you are concerned, there was not (one) turning himself to me." אלי , to me, sc. turning himself or being converted; though there is no necessity to supply שׁבים , as the idea is implied in the word אל , as in Hos 3:3 and 2Ki 6:11.

Keil-Delitzsch: Hag 2:18-19

After this appeal to lay to heart the past time during which the blessing had been withheld, Haggai called upon the people in Hag 2:18 and Hag 2:19 to fix their eyes upon the time which was commencing with that very day. Hag 2:18. "Direct your heart, then, from this day and onward, from the four and twentieth day of the ninth (month); namely, from the day when the foundation of the temple of Jehovah was laid, direct your heart. Hag 2:19. Is the seed still in the granary? and even to the vine, and pomegranate, and olive-tree, it has not borne: from this day forward will I bless." The twenty-fourth day of the ninth month was the day on which Haggai uttered this word of God (Hag 2:10). Hence ומעלה in Hag 2:18 is to be understood as denoting the direction towards the future (Itala, Vulg., and many comm.). This is evident partly from the fact, that only in that case can the repetition of שׂימוּ לבבכם in Hag 2:18 (end), and the careful announcement of the point of time (from the twenty-fourth day, etc.), be simply and naturally explained, and partly from the fact that min hayyōm hazzeh (from this day) is not explained here, as in Hag 2:15, by a clause pointing back to the past (like mitterem sūm in Hag 2:15), but simply by a precise notice of the day referred to, and that in the last clause of Hag 2:19 this day is clearly described as the commencement of a new era. For there can be no doubt whatever that in min hayyōm hazzeh in Hag 2:19 the terminus a quo mentioned in Hag 2:18 is resumed. But the time mentioned in Hag 2:18, "from the day that the foundation of the temple was laid,"etc., and also the contents of the first two clauses of Hag 2:19, to the effect that there was no more seed in the granary, and that the vine, etc., had not borne, do not appear to harmonize with this. To remove the first of these difficulties, Ros., Maurer, Ewald, and others have taken למן־היּום אשׁר־יסּד as the terminus ad quem , and connected it with the foregoing terminus a quo : "observe the time,"which reaches back from the present day, the twenty-fourth of the ninth month, to the day when the foundation of the temple was laid in the reign of Cyrus (Ezr 3:10). They have thus taken למן in the sense of ועד . But it is now generally admitted that this is at variance with the usage of the language; even Ewald and Gesenius acknowledge this (see Ew., Lehrbuch , §218, b , and Ges. Thes. p. 807). למן is never equivalent to עד or ועד , but invariably forms the antithesis to it (compare, for example, Jdg 19:30; 2Sa 7:6, and Mic 7:12). Now, since l^e min hayyōm cannot mean "to the time commencing with the laying of the foundation of the temple,"but must mean "from the day when the foundation of the temple was laid,"Hitzig and Koehler have taken למן היּום וגו as an explanatory apposition to מיּום עשׂרים וגו , and assume that through this apposition the twenty-fourth day of the ninth month, in the second year of Darius, is expressly designated as the day on which the foundation was laid for the temple of Jehovah. But this assumption is not only in direct contradiction to Ezr 3:10, where it is stated that the foundation of the temple was laid in the reign of Cyrus, in the second year after the return from Babylon, but also makes the prophet Haggai contradict himself in a manner which can only be poorly concealed by any quid pro quo at variance with the language, viz., ( a ) by identifying the words of Hag 2:15, "when stone was laid to stone at the temple of Jehovah,"which, according to their simple meaning, express the carrying on or continuance of the building, with the laying of the foundation-stone, secondly ( b ), by understanding the statement, "they did work at the house of Jehovah on the twenty-fourth day of the sixth month"(Hag 1:14-15), not according to its natural meaning as relating to their building upon the foundation already laid, but as signifying the removal of the rubbish and the procuring of wood and stone, that is to say, as referring to the preparations for building; and lastly ( c ), by explaining אשׁר יסּד וגו in Hag 2:19 as signifying the laying of a fresh or second foundation. These assumptions are so forced, that if there were not a simpler and easier way of removing the difficulty raised, we would rather assume that there had been a corruption of the text.

But the thing is not so desperate as this. In the first place, we must pronounce the opinion that למן היּום וגו is an explanatory apposition to מיּום עשׂרים וגו an unfounded one. The position of the athnach in ומעלה furnishes no tenable proof of this. Nor can the assumption that l^e min is synonymous with min be sustained. In support of the statement, "that l^e min only differs from min in the greater emphasis with which it is spoken,"Ewald (§218, b ), has merely adduced this passage, Hag 2:18, which is supposed to exhibit this with especial clearness, but in which, as we have just shown, such an assumption yields no appropriate meaning. למן followed by עד or ועד does indeed occur in several instances in such a connection, that it appears to be used instead of the simple min . But if we look more closely at the passages (e.g., Exo 11:7; Jdg 19:30; 2Sa 7:6), the ל is never superfluous; and l^e min is simply used in cases where the definition so introduced is not closely connected with what goes before, but is meant to be brought out as an independent assertion or additional definition, so that in all such cases the ל "has the peculiar force of a brief allusion to something not to be overlooked, a retrospective glance at the separate parts, or a rapid summary of the whole, like our 'with regard to,' 'as regards' (Lat. quoad );"and it only fails to correspond entirely to this, "from the fact that ל is only expressible in the softest manner, and indeed in our language can hardly be expressed in words at all, though it quite perceptibly yields this sense"(Ewald, §310). למקצת is also used in this sense in Dan 1:18 instead of מקצת (Hag 2:15), whilst in other cases (e.g., in למרחוק in 2Sa 7:19) it indicates the direction to a place or towards an object (Ewald, §218, b ).

(Note: Koehler's objection to this explanation of l^e mērâchōq , viz., that with the verb dibber , the object concerning which a person is spoken to, is never introduced with the preposition ל , is groundless. "With verbs of speaking ל yields the same double meaning as אל , according to the context,"i.e., it can denote the person spoken to, and the person or thing to which the speaking refers, or about which a person is speaking (cf. Gen 21:7; Num 23:23; Isa 5:1; Mic 2:6; Jer 23:9; Psa 3:3; Psa 11:1; Psa 27:8; and Ewald, §217, c ).)

In the verse before us, the ל before מן corresponds exactly to the German anlangend, betreffend , concerning, as to, sc. the time, from the day when the foundation of the temple was laid, and is used to give prominence to this assertion, and by the prominence given to it to preclude any close connection between the definition of the time so introduced and what goes before, and to point to the fact that the following definition contains a fresh subject of discourse. The expression שׂימוּ לבבכם , which closes the sentence commencing with למן היּום , and which would be somewhat tautological and superfluous, if the day of the laying of the foundation of the temple coincided with the twenty-fourth day of the ninth month, also points to this.

What space of time it is to which Haggai gives prominence in these words, as one which they are to lay to heart, is shown in Hag 2:19, "Is the seed still in the granary?"etc. That this question is not to be taken in the sense of a summons to proceed now with good heart to sow the summer crops, which were not sown till January, and therefore were still in the granary, as Hitzig supposes, has been pointed out by Koehler, who also correctly observes that the prophet first of all reminds his hearers of the mournful state of things in the past (not "in the present,"as he says), that they may thoroughly appreciate the promise for the future. For even if the question to be answered with "no,"viz., whether the corn is still in the granary, were to be referred to the present, what follows, viz., that the fruit-trees have not borne, would not suit this, since not having borne is a past thing, even if it merely related to the last year, although there is no ground for any such limitation of the words. And if in Hag 2:19 the prophet directs the attention of his hearers to the past, we must also understand the chronological datum immediately preceding as relating to the past as well, and must assume that the words from למן היּום in Hag 2:18 to לא נשׂא in Hag 2:19 contain a parenthetical thought; that is to say, we must assume that the prophet, in order to set clearly before their minds the difference between the past when the building of the temple was suspended, and the future commencing with that very day, before promising the blessing of God to be enjoyed in the future, directs another look at the past, and that from the time of the laying of the foundation of the temple in the reign of Cyrus to his own time, and reminds them once more of the want of blessing which they had experienced from that time forth even to the present time. Koehler's objection to this view cannot be sustained. He says, "The Jews are to observe the time from that day forward, namely, from the twenty-fourth day of the ninth month (backwards); the time from the laying of the foundation of the temple in the reign of Cyrus (forwards).... Such a mode of expression seems utterly out of place."But this only affects the erroneous assumption, that the definition "from the day of the laying of the foundation of the temple"is merely a more precise explanation of the previous definition, from the twenty-fourth day of the ninth month, and falls to the ground of itself as soon as these two definitions are separated, as the expression and the matter in hand require. The second objection - namely, that the day of the laying of the foundation of the temple in the reign of Cyrus does not suit as a terminus a quo for the commencement of the withdrawal of the divine favour, or for the infliction of a curse upon the people, inasmuch as the Jews were not punished because they laid the foundation for the house of Jehovah, but simply because they neglected the house of God, that is to say, because they desisted from the building they had already begun - is one that would have some force if an interval of at least one or more years had elapsed between the laying of the foundation of the temple and the suspension of the building. But if the work of building was interrupted immediately after the foundation had been laid, as is evident from Ezr 3:10, as compared with ch. 4, Haggai might with perfect propriety describe the whole time from the laying of the foundation of the temple in the reign of Cyrus to the twenty-fourth day of the ninth month of the second year of Darius as a time without blessing, without there being any necessity for him expressly to deduct the few weeks which elapsed between the laying of the foundation-stone and the suspension of the work of building, any more than the last three months, in which the work had been resumed again. The last three months could hardly be taken into account, because they fell for the most part in the period after the last harvest; so that if this had proved to be a bad one, the cause would be still in force. The prophet could therefore very properly inquire whether the seed was still in the granary, to which they would be obliged to answer No, because the miserable produce of the harvest was already either consumed for the supply of their daily wants, or used up for the sowing which was just ended. זרע , seed, is not what is sown, but what the sowing yields, the corn, as in Lev 27:30; Isa 23:3; Job 39:12. M^e gūrâh = mamm^e gūrâh in Joe 1:17, a barn or granary, from gūr , ἀγείρεσθαι , congregari . The following words, ועד־הגּפן וגו , are really appended to the thought contained implicite in the first clause: the corn has not borne, and even to the vine, etc., it has borne nothing. נשׂא is indefinite: it has not borne = has borne nothing. It shall be different in future. From this day, i.e., from the twenty-fourth day of the ninth month, Jehovah will bless again, i.e., grant a blessing, namely, so that fruitful seasons will come again, and fields and fruit-trees bear once more. There is no necessity to supply a definite object to אברך .

Keil-Delitzsch: Hag 2:20-23

Renewal of the Promise of Salvation. - Hag 2:20. On the same day on which the Lord promised to the people the return of the blessings of nature, Haggai received a second revelation, which promised to the community the preservation and care of the Davidic monarchy, represented for the time by Zerubbabel, in the midst of the storms that were about to burst upon the power of the world. Hag 2:21. "Speak to Zerubbabel the governor of Judah thus: I shake the heaven and the earth. Hag 2:22. And I will overthrow the throne of the kingdoms; and destroy the might of the kingdoms of the nations; and will overthrow the war-chariots, and those who ride in them: and horses and their riders shall fall, one by the sword of the other. Hag 2:23. On that day, is the saying of Jehovah of hosts, will I take thee, Zerubbabel son of Shealtiel, my servant, is the saying of Jehovah, and make thee as a signet-ring: for I have chosen thee, is the saying of Jehovah of hosts." אני מרעישׁ does not stand for הנני מרעישׁ , but the participial clause is to be taken as a circumstantial clause: If I shake heaven and earth, I overthrow (cf. Ewald, §341, c and d ). The words point back to the shaking of the world predicted in Hag 2:6, Hag 2:7. When this shaking takes place, then shall the throne of the kingdoms be thrown down, and their might be destroyed. The singular כּסּא is used collectively, or rather distributively: "every throne of the kingdoms."The throne is the symbol of the monarchy, or of the government (cf. Dan 7:27); not in this sense, however, that "the prophet regarded all the kingdoms of the earth as one combined power in contradistinction to the people of God, or as a single power, as the power of the world, which was sitting as mistress at the time upon the throne of the earth"(Koehler). The plural mamlâkhōth does not agree with this, since every kingdom had both a king and a throne. The continuance of this throne rests upon the strength ( chōqez ) of the heathen kingdoms, and this again upon their military power, their war-chariots, horses, and riders. These are to be overthrown and fall to the ground, and indeed by one another's swords. One hostile kingdom will destroy another, and in the last conflict the heathen hosts will annihilate one another (compare Eze 38:21; Zec 14:13). At that time, when the dominion of the heathen had thus collapsed, Jehovah would take Zerubbabel and set or make him as a signet-ring. The verb 'eqqach (will I take) simply serves to introduce the following act as one of importance, as for example in Deu 4:20 and 2Ki 14:21. The meaning of the figurative expression, to make Zerubbabel as a signet-ring, is evident from the importance of the signet-ring in the eyes of an oriental, who is accustomed to carry his signet-ring constantly about with him, and to take care of it as a very valuable possession. It is introduced with the same idea in the Son 8:6, "Lay me as a signet-ring upon thy breast, as a signet-ring in thine arms;"and it is in the same sense that Jehovah says of Jehoiachin in Jer 22:24, "Though Coniah the son of Jehoiakim were even a signet-ring upon my right hand, i.e., a possession from which it would be thought impossible that I should separate myself, yet would I tear thee away from thence."Hence we obtain this thought for our present passage, namely, that on the day on which Jehovah would overthrow the kingdoms of the nations, He would make Zerubbabel like a signet-ring, which is inseparable from its possessor; that is to say, He would give him a position in which he would be and remain inseparably connected with Him (Jehovah), would therefore not cast him off, but take care of him as His valuable possession. This is the explanation given by Koehler (after Calvin, Osiander, and others); and he has also refuted the various explanations that differ from it. But in order clearly to understand the meaning of this promise, we must look at the position which Zerubbabel occupied in the community of Israel on its return from exile. For we may at the outset assume that the promise did not apply to his own particular person, but rather to the official post he held, from the fact that what is here predicted was not to take place till after the overthrow of the throne and might of all the kingdoms of the heathen, and therefore could not take place in Zerubbabel's lifetime, inasmuch as, although the fall of this or the other kingdom might be looked for in the course of one generation, the overthrow of all kingdoms and the coming of all the heathen to fill the temple of the Lord with their possessions (Hag 2:7) certainly could not. Zerubbabel was (Persian) governor in Judah, and had no doubt been selected for this office because he was prince of Judah (Ezr 1:8), and as son of Shealtiel was a descendant of the family of David (see at Hag 1:1). Consequently the sovereignty of David in its existing condition of humiliation, under the sovereignty of the imperial power, was represented and preserved in his appointment as prince and governor of Judah, so that the fulfilment of the divine promise of the eternal perpetuation of the seed of David and his kingdom was then associated with Zerubbabel, and rested upon the preservation of his family. Hence the promise points to the fact, that at the time when Jehovah would overthrow the heathen kingdoms, He would maintain and take good care of the sovereignty of David in the person of Zerubbabel. For Jehovah had chosen Zerubbabel as His servant. With these words the Messianic promise made to David was transferred to Zerubbabel and his family among David's descendants, and would be fulfilled in his person in just the same way as the promise given to David, that God would make him the highest among the kings of the earth (Psa 89:27). The fulfilment culminates in Jesus Christ, the son of David and descendant of Zerubbabel (Mat 1:12; Luk 3:27), in whom Zerubbabel was made the signet-ring of Jehovah. Jesus Christ has raised up the kingdom of His father David again, and of His kingdom there will be no end (Luk 1:32-33). Even though it may appear oppressed and deeply humiliated for the time by the power of the kingdoms of the heathen, it will never be crushed and destroyed, but will break in pieces all these kingdoms, and destroy them, and will itself endure for ever (Dan 2:44; Heb 12:28; 1Co 15:24).

Constable: Hag 2:9-18

III. A promise of future blessing for the people 2:10-19

2:10 Another prophecy came from the Lord on the twenty-fourth day of the ninth month of 520 B.C. (Kislev 24, December 18). During the two months between this prophecy and the former one (vv. 1-9), Zechariah began his ministry in Jerusalem (Zech. 1:1).

2:11 Almighty Yahweh instructed Haggai to request a ruling from the priests. The priests were the official interpreters of the Mosaic Law, and what follows deals with matters of ceremonial defilement.

2:12 The question was, if someone carries consecrated food in his garment and touches other food of any kind with the garment, will that food become holy? Holy meat was meat set apart for a particular sacrificial purpose (cf. Lev. 6:25; Num. 6:20). The answer was, no it would not become holy. The meat carried in the garment would make the garment holy, but the holiness would not be communicated beyond the garment to anything else (cf. Exod. 29:37; Lev. 6:27; Ezek. 44:19; Matt. 23:19). The people were apparently thinking that since they were working on the holy temple all that they contacted and did became holy.²⁶

2:13 A second question was, if someone who has become unclean, for example by touching a corpse, touches food of any kind, will the food become unclean (cf. Lev. 22:4-6; Num. 19:11-16)? The answer was, yes it would become unclean.

2:14 Haggai then made an application of this principle to the people for the Lord. Their sacrifices were unacceptable to God because they were unclean. They should not think that contact with something holy, such as the temple they were working to complete, made them acceptable to God. They had previously been unclean, so their present sacrifices were unacceptable to God.

2:15-16 The people needed to give careful consideration to something again (cf. 1:5, 7). They needed to remember that before they began to obey the Lord by rebuilding the temple (1:12) they had been disobedient to the Mosaic Covenant (cf. 1:5-11). The Lord's punishment for their covenant unfaithfulness had been greatly reduced harvests. Their grains had decreased by 50 percent and their grapes by 60 percent.

2:17 The Lord had used hot winds, mildew, and hail to smite the people and what they had planted, but they still did not repent (cf. Amos 4:9).

2:18-19 The people were to notice something on the day this prophecy reached their ears, the twenty-fourth day of the ninth month. They were to notice that from the day they started to rebuild the temple, their hardships had continued (cf. 1:14-15). They still suffered shortages of staples such as seed, grapes, and olives, and luxuries such as figs and pomegranates. However, the Lord revealed that He would now bless them, beginning that very day, the twenty-fourth of the ninth month.

This oracle explained why agricultural blessing had not begun immediately after the people resumed reconstruction on the temple. Their present dedication and obedience did not wipe out their previous covenant unfaithfulness and its punishments. That punishment had to run its course, but now, as of the day of this prophecy, God would begin to bless the people with better harvests.

God will bless His people for their obedience, but sometimes He will not erase the punishment that previous sins have made necessary. Sin always brings death (Rom. 6:23). Sometimes that punishment must run its course before blessing can begin.

Constable: Hag 2:19-22

IV. A prophecy concerning Zerubbabel 2:20-23

2:20 The Lord gave Haggai a second message on the same day as the previous message (v. 10), the twenty-fourth day of the ninth month (Kislev 24, December 18).

2:21 Haggai was to tell Zerubbabel that Yahweh was going to shake the heavens and the earth. Again a divine judgment is in view (cf. v. 6).

2:22 The Lord announced that He was going to overthrow the rulers of the nations of the earth (cf. Dan. 2:34-35, 44-45). He would defeat their armies by turning them against each other (cf. Zech. 12:2-9; 14:1-5; Rev. 16:16-18; 19:11-21).

2:23 When He did that, the Lord promised to make Zerubbabel His servant. The title "my servant" is often messianic in the Old Testament (cf. 1 Sam. 3:18; 1 Kings 11:34; Isa. 42:1-9; 49:1-13; 50:4-11; 52:13-53:12; Ezek. 34:23-24; 37:24-25).²⁷ He would make him like a signet ring because He had chosen him for a special purpose. A signet ring was what kings used to designate royal authority and personal ownership (cf. 1 Kings 21:8; Dan. 6:17; Esth. 8:8). God had chosen Zerubbabel to designate royal authority and personal ownership, namely, the coming Messiah. God had revealed through Jeremiah that if Jehoiachin, Zerubbabel's grandfather, was His signet ring, He would take it off and give it to Nebuchadnezzar (cf. Jer. 22:24-25). Thus it is clear that this figure of a signet ring views Zerubbabel as the descendant of David and Jehoiachin through whom God would provide the victory promised in verses 21 and 22.²⁸ He will do that not through Zerubbabel personally but through one of his descendants, namely, Jesus Christ (cf. Matt. 1:21). Zerubbabel represents or typifies the Messiah here (cf. Joshua's similar role in Zech. 6:9-15).²⁹ The certainty of this promise is clear from the threefold repetition of "Yahweh," twice as "Yahweh of hosts."

"By calling Zerubbabel His servant' and chosen' one God gave him the same status David had enjoyed (cf. 2 Sam. 3:18; 6:21; 7:5, 8, 26; 1 Kings 8:16). The comparison to a signet ring' indicates a position of authority and reverses the judgment pronounced on Zerubbabel's grandfather Jehoiachin (cf. Jer. 22:24-30).

"The words of Haggai 2:21-23, though spoken directly to Zerubbabel, were not fulfilled in his day. How is one to explain this apparent failure of Haggai's prophecy? Zerubbabel, a descendant of David and governor of Judah, was the official representative of the Davidic dynasty in the postexilic community at that time. As such the prophecy of the future exaltation of the Davidic throne was attached to his person. As with the Temple (cf. Hag. 2:6-9), Haggai related an eschatological reality to a tangible historical entity to assure his contemporaries that God had great plans for His people. Zerubbabel was, as it were, the visible guarantee of a glorious future for the house of David. In Haggai's day some may have actually entertained messianic hopes for Zerubbabel. However, in the progress of revelation and history Jesus Christ fulfills Haggai's prophecy."³⁰

This final oracle promises a future overthrow of the Gentile nations that were, in Haggai's day, exercising sovereignty over Israel. A descendant of King Jehoiachin, and before him David, would be God's agent in that day. He would come from Zerubbabel's descendants and would be similar to Zerubbabel in that He would be the political ruler of God's people. Such a message would have encouraged and motivated the returned exiles to complete the temple since there was still a glorious future for their nation in God's plans.

"Haggai's sermons alternated between accusation and encouragement. (This is true of most of the prophets and in a sense should characterize all ministry.) The first sermon was basically negative. The second one aimed to encourage. [The third] . . . one is again essentially chiding and accusation. And . . . the last one is positive and uplifting."³¹

Guzik: Hag 2:1-23 - The Glory of the Second Temple

Haggai 2 - The Glory of the Second Temple

A. The second word from God: the glory of the new temple.

1. (1-3) Is the new temple as nothing compared to Solomon's temple?

In the seventh month, on the twenty-first of the month, the word of the LORD came by Haggai the prophet, saying: "Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying: 'Who is left among you who saw this temple in its former glory? And how do you see it now? In comparison with it, is this not in your eyes as nothing?'"

a. In the seventh month: This message came in October of 520 B.C. It was feast time in Israel, celebrating both the Day of Atonement and the Feast of Tabernacles.

b. Who is left among you who saw this temple in its former glory? Haggai spoke some 66 years after the temple was destroyed. Certainly there were some old men who had seen Solomon's temple in its splendor.

i. Ezra 3:12-13 describes what those who had seen the first temple felt like 16 years before this prophecy of Haggai, when the work of rebuilding the temple first began:

But many of the priests and Levites and heads of the fathers' houses, old men who had seen the first temple, wept with a loud voice when the foundation of this temple was laid before their eyes. Yet many shouted aloud for joy, so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people, for the people shouted with a loud shout, and the sound was heard afar off. (Ezra 3:12-13)

ii. The men in Ezra 3 wept because they saw this temple in its former glory. When Solomon built the first temple, he spared no expense in materials, and hired the best talent he could find to do the work.

c. In comparison with it, is this not in your eyes as nothing: These kind of comparisons between "the good old days" and the present day - or between the work of God in various places and times - are rarely beneficial. It didn't do the people of Haggai's day any good to think of how magnificent Solomon's temple was compared to their own rebuilding work.

i. "The smallness of our gifts may be a temptation to us. We are consciously so weak and so insignificant, compared with the great God and his great cause, that we are discouraged, and think it vain to attempt anything . . . the enemy contrasts our work with that of others, and with that of those who have gone before us. We are doing so little as compared with other people, therefore let us give up. We cannot build like Solomon, therefore let us not build at all. Yet, brethren, there is a falsehood in all this, for, in truth, nothing is worthy of God. The great works of others, and even the amazing productions of Solomon, all fell short of his glory." (Spurgeon)

ii. A.W. Tozer suggested this prayer regarding our tendency to compare and compete:

"Dear Lord, I refuse henceforth to compete with any of Thy servants. They have congregations larger than mine. So be it. I rejoice in their success. They have greater gifts. Very well. That is not in their power nor in mine. I am humbly grateful for their greater gifts and my smaller ones. I only pray that I may use to Thy glory such modest gifts as I possess. I will not compare myself with any, nor try to build up my self-esteem by noting where I may excel one or another in Thy holy work. I herewith make a blanket disavowal of all intrinsic worth. I am but an unprofitable servant. I gladly go to the foot of the cross and own myself the least of Thy people. If I err in my self judgment and actually underestimate myself I do not want to know it. I purpose to pray for others and to rejoice in their prosperity as if it were my own. And indeed it is my own if it is Thine own, for what is Thine is mine, and while one plants and another waters it is Thou alone that giveth the increase." (A.W. Tozer, The Price of Neglect)

2. (4-5) Carry on the work in strength and assurance.

"Yet now be strong, Zerubbabel," says the LORD; "and be strong, Joshua, son of Jehozadak, the high priest; and be strong, all you people of the land," says the LORD, "and work; for I am with you," says the LORD of hosts. "According to the word that I covenanted with you when you came out of Egypt, so My Spirit remains among you; do not fear!"

a. Be strong . . . and work . . . do not fear: God gives the leaders and people of Israel three clear commands. Each of these three is essential to getting the work of God done. Great things are not accomplished without action.

i. "What was lacking was dissatisfaction with things as they were, and the consequent drive to initiate action. Resignation killed faith." (Baldwin)

b. I am with you . . . according to the word that I covenanted with you when You came out of Egypt: The same God that did great things in the past is among them today, so be encouraged.

i. "Undoubtedly fear gripped many of the returnees - fear that God had written an eternal 'Ichabod' over Jerusalem" (Alden)

c. My Spirit remains among you: Under the Old Covenant the Holy Spirit was among the people. Under the New Covenant He is in God's people.

3. (6-9) Why the rebuilt temple will be more glorious than the temple of Solomon.

For thus says the LORD of hosts: "Once more (it is a little while) I will shake heaven and earth, the sea and dry land; and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory," says the LORD of hosts. The silver is Mine, and the gold is Mine," says the LORD of hosts. The glory of this latter temple shall be greater than the former," says the LORD of hosts. "And in this place I will give peace," says the LORD of hosts.

a. Once more . . . I will shake heaven and earth: This is the only portion of Haggai quoted in the New Testament (Hebrews 12:26).

b. They shall come to the Desire of All Nations: Through the centuries, most see this as a prophecy of the Messiah coming to this temple rebuilt in the days of Haggai and Ezra. This understanding began with the ancient rabbis and continued among Christians, and fits in well with the promise of filling the temple with glory.

i. Some point out that this word for Desire can also be translated treasures. We know that the Gentiles will bring tribute to the LORD in the Millennium (Isaiah 60:5) - but that won't bring treasure to this temple that was rebuilt in the days of Ezra and Haggai.

ii. The true Desire of All Nations is Jesus, even if the nations themselves do not know it. "He is the one, the true Reformer, the true rectifier of all wrong, and in this respect the desire of all nations. Oh! if the world could gather up all her right desire; if she could condense in one cry all her wild wishes; if all true lovers of mankind could condense their theories and extract the true wine of wisdom from them; it would just come to this, we want an Incarnate God, and you have got the Incarnate God! Oh! Nations, but ye know it not! Ye, in the dark, are groping after him, and know not that he is there." (Spurgeon)

iii. Knowing that Jesus is the Desire of All Nations also encourages our missionary work. "Brethren, I may add, Christ is certainly the desire of all nations in this respect, that we desire him for all nations. Oh! That the world were encompassed in his gospel! Would God the sacred fire would run along the ground, that the little handful of corn on the top of the mountains would soon make its fruit to shake like Lebanon. Oh! When will it come, when will it come that all the nations shall know him? Let us pray for it: let us labor for it." (Spurgeon)

c. "The silver is Mine, and the gold is Mine," says the LORD of hosts: They didn't need to be discouraged if they didn't have money for the building project. They had to boldly trust the God who owned every resource, and then give generously.

i. When we really trust God, we will give generously. Hudson Taylor, the groundbreaking missionary to the interior regions of China in the second half of the nineteenth century experienced this principle early in his life. As a young man he preached in boarding houses in the poor slums of London. A poor man asked Taylor to come back to his room and pray for his wife who suffered complications from childbirth was near death. The man had no money at all, and couldn't afford to pay a priest to come and perform last rites. Taylor went to the man's room and found the heartbreaking situation - several children, the afflicted mother and a three-day-old baby living in absolute filth and squalor, with absolutely no food or money. Taylor knew he had a $20 coin in his pocket that would meet their needs, but it was all the money he had in the world himself. He began to speak to the family about God when the Lord spoke to his own heart: "You hypocrite! Telling these unconverted people about a kind and loving Father in heaven, and not prepared yourself to trust him without your $20." Taylor wished that he had two $10 pieces, and he would gladly have given them one - but all he had was one $20 coin. He was taken aback, but decided to lead the family in the Lord's Prayer. As soon as he said the words "Our Father," the Lord convicted him of his hypocrisy again. He struggled through the prayer under tremendous conviction and then gave the father the $20 piece. That provision saved the life of the mother and rescued the family.

ii. The lesson is plain. Knowing God provides should make us more generous, instead of less generous ("I don't have to give to their need, because God will provide for them some other way").

d. The glory of this latter temple shall be greater than the former: The glory of this temple was in fact greater. First, Herod remodeled this second temple into something greater than Solomon's temple. Second, the LORD of Glory - Jesus - personally visited it and worshipped there.

i. "Because Christ shall appear and preach in it, who is the brightness of his Father's glory." (Trapp)

ii. Some scholars speculate that Herod remodeled the temple with the intent of fulfilling the glory of this latter temple shall be greater than the former, so that he might fulfill it instead of the Messiah.

e. And in this place I will give peace: The promised peace is shalom. It means far more than stopping conflict - it is the establishment of a lasting, righteous, good.

B. The third word from God: clean and unclean.

1. (10-14) A question for the priests.

On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, saying, "Thus says the LORD of hosts: 'Now, ask the priests concerning the law, saying, "If one carries holy meat in the fold of his garment, and with the edge he touches bread or stew, wine or oil, or any food, will it become holy?"' " Then the priests answered and said, "No." And Haggai said, "If one who is unclean because of a dead body touches any of these, will it be unclean?" So the priests answered and said, "It shall be unclean." Then Haggai answered and said, " 'So is this people, and so is this nation before Me,' says the LORD, 'and so is every work of their hands; and what they offer there is unclean.

a. Will it become holy? Will it be unclean? Haggai questions the priests - who were accustomed to answering such questions - about the transmission of both holiness and impurity. The priests answered correctly according to the Law of Moses: holiness is not "contagious," but impurity is.

i. A sick child cannot catch "health" from contacting a healthy child; but the healthy child can become sick. The principle of transmission really only works one way far more than both ways.

b. So is this people, and so is this nation before Me: On the same principle, living in the Holy Land and offering sacrifices will not make the people acceptable, as long as they themselves are unclean through neglect of the house of the LORD.

i. Since the exile to Babylon, the people of Israel focused on getting back to the Promised Land. In and of itself this was not a bad focus; yet it led to the thinking that once they made it back to the Promised Land everything else would just fall into place. Haggai reminds them that their presence in the Promised Land doesn't make everything they do holy. If the priorities of our heart are wrong, nothing we do is really holy to God.

ii. "The ruined skeleton of the Temple was like a dead body decaying in Jerusalem and making everything contaminated." (Baldwin)

2. (15-19) God sees their change of heart and promises a harvest of blessing to come.

'And now, carefully consider from this day forward: from before stone was laid upon stone in the temple of the LORD; since those days, when one came to a heap of twenty ephahs, there were but ten; when one came to the wine vat to draw out fifty baths from the press, there were but twenty. I struck you with blight and mildew and hail in all the labors of your hands; yet you did not turn to Me,' says the LORD. Consider now from this day forward, from the twenty-fourth day of the ninth month, from the day that the foundation of the Lord's temple was laid; consider it: Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will bless you.'"

a. I struck you with blight and mildew and hail in all the labors of your hands; yet you did not turn to Me: The experiences were real but God's people did not learn from them. Tough times don't necessarily bring us closer to God.

b. But from this day I will bless you: God promised blessing to His people if they put their priorities back in order, with Him and His work first. Nevertheless, the blessings might not come immediately and He did not want them to become discouraged, but to trust that that from this day I will bless you.

C. The final word from God: God rules.

1. (20-22) God asserts His sovereignty over the nations.

And again the word of the LORD came to Haggai on the twenty-fourth day of the month, saying, "Speak to Zerubbabel, governor of Judah, saying: 'I will shake heaven and earth. I will overthrow the throne of kingdoms; I will destroy the strength of the Gentile kingdoms. I will overthrow the chariots and those who ride in them; the horses and their riders shall come down, every one by the sword of his brother.'"

a. I will shake heaven and earth. I will overthrow the throne of kingdoms; I will destroy the strength of the Gentile kingdoms: It was easy for the returning exiles to feel insignificant in the world, as if they were just pawns or spectators. God wanted them to know that though they were small in the eyes of the superpowers of the world, they were servants of the God of all power - they are on the winning side.

b. I will overthrow the chariots and those who ride in them: This word of encouragement shows us that Haggai's messages from God are a mixture of rebuke and encouragement.

2. (23) A promise to Zerubbabel.

'In that day,' says the LORD of hosts, 'I will take you, Zerubbabel My servant, the son of Shealtiel,' says the LORD, 'and will make you like a signet ring; for I have chosen you,' says the LORD of hosts."

a. I will take you, Zerubbabel . . . and will make you like a signet ring: The signet ring was a token of royal authority much like a throne, a crown, or a scepter.

i. "This is not a personal assurance only to Zerubbabel, for neither he nor his natural seed reigned in Jerusalem, or rose to any special eminence in the kingdoms of this world." (Pulpit)

b. For I have chosen you: What was so special about Zerubbabel? He truly was chosen of God - in the ancestry of Jesus, Zerubbabel was the last person to stand to be in both the line of Mary (the blood lineage of Jesus - Luke 3:27) and Joseph (the legal lineage of Jesus through Joseph - Matthew 1:12).

i. God used these two lines of ancestry for Jesus because He placed a curse on the seed of Jechoniah (also known as Coniah or Jehoiachin) as recorded in Jeremiah 22:30. That line was royal line of David, so if the Messiah was to qualify for the throne of David (Luke 1:31-33), he had to be of the legal line of David, yet not of his seed.

ii. Jechoniah was the last legitimate king of Judah and the royal House of David goes through him. His only successor was Zedekiah, his uncle who was appointed not by right, but by an occupying Babylonian ruler (2 Kings 24:17-20). Even at the end of his life, the Babylonians recognized Jechoniah as the legitimate king of Judah (2 Kings 25:27-30)

iii. Because Zerubbabel was a descendant of the last legitimate king of Judah, he could be legitimately recognized as the ruler (though not king) of the returning exiles.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Haggai (Pendahuluan Kitab)

THE name Haggai means "my feast"; given, according to COCCEIUS, in anticipation of the joyous return from exile. He probably was one of the Jewish exiles (of the tribes Judah, Benjamin, and Levi) who returned under Zerubbabel, the civil head of the people, and Joshua, the high priest, 536 B.C., when Cyrus (actuated by the striking prophecies as to himself, Isa 44:28; Isa 45:1) granted them their liberty, and furnished them with the necessaries for restoring the temple (2Ch 36:23; Ezr 1:1; Ezr 2:2). The work of rebuilding went on under Cyrus and his successor Cambyses (called Ahasuerus in Ezr 4:6) in spite of opposition from the Samaritans, who, when their offers of help were declined, began to try to hinder it. These at last obtained an interdict from the usurper Smerdis the Magian (called Artaxerxes in Ezra 4:7-23), whose suspicions were easy to rouse. The Jews thereupon became so indifferent to the work that when Darius came to the throne (521 B.C.), virtually setting aside the prohibitions of the usurper, instead of recommencing their labors, they pretended that as the prophecy of the seventy years applied to the temple as well as to the captivity in Babylon (Hag 1:2), they were only in the sixty-eighth year of it [HENDERSON]; so that, the proper time not having yet arrived, they might devote themselves to building splendid mansions for themselves. Haggai and Zechariah were commissioned by Jehovah (Hag 1:1) in the second year of Darius (Hystaspes), 520 B.C., sixteen years after the return under Zerubbabel, to rouse them from their selfishness to resume the work which for fourteen years had been suspended. Haggai preceded Zechariah in the work by two months.

The dates of his four distinct prophecies are accurately given: (1) The first (Hag 1:1-15), on the first day of the sixth month of the second year of Darius, 520 B.C., reproved the people for their apathy in allowing the temple to lie in ruins and reminded them of their ill success in everything because of their not honoring God as to His house. The result was that twenty-four days afterwards they commenced building under Zerubbabel (Hag 1:12-15). (2) The second, on the twenty-first day of the seventh month (Hag 2:1-9), predicts that the glory of the new temple would be greater than that of Solomon's, so that the people need not be discouraged by the inferiority in outward splendor of the new, as compared with the old temple, which had so moved to tears the elders who had remembered the old (Ezr 3:12-13). Isaiah, Jeremiah, and Ezekiel had implied the same prediction, whence some had doubted whether they ought to proceed with a building so inferior to the former one; but Haggai shows wherein the superior glory was to consist, namely, in the presence of Him who is the "desire of all nations" (Hag 2:7). (3) The third, on the twenty-fourth day of the ninth month (Hag 2:10-19), refers to a period when building materials had been collected, and the workmen had begun to put them together, from which time forth God promises His blessing; it begins with removing their past error as to the efficacy of mere outward observances to cleanse from the taint of disobedience as to the temple building. (4) The fourth (Hag 2:20-23), on the same day as the preceding, was addressed to Zerubbabel, as the representative of the theocratic people, and as having asked as to the national revolutions spoken of in the second prophecy (Hag 2:7).

The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.

The Jews' adversaries, on the resumption of the work under Zerubbabel, Haggai, and Zechariah, tried to set Darius against it; but that monarch confirmed Cyrus' decree and ordered all help to be given to the building of the temple (Ezr 5:3, &c.; Ezr 6:1, &c.). So the temple was completed in the sixth year of Darius' reign 516-515 B.C. (Ezr 6:14).

The style of Haggai is consonant with his messages: pathetic in exhortation, vehement in reproofs, elevated in contemplating the glorious future. The repetition of the same phrases (for example, "saith the Lord," or "the Lord of hosts," Hag 1:2, Hag 1:5, Hag 1:7; and thrice in one verse, Hag 2:4; so "the spirit," thrice in one verse, Hag 1:14) gives a simple earnestness to his style, calculated to awaken the solemn attention of the people, and to awaken them from their apathy, to which also the interrogatory form, often adopted, especially tends. Chaldaisms occur (Hag 2:3; Hag 2:6; Hag 2:16), as might have been expected in a writer who was so long in Chaldea. Parts are purely prose history; the rest is somewhat rhythmical, and observant of poetic parallelism.

Haggai is referred to in Ezr 5:1; Ezr 6:14; and in the New Testament (Heb 12:26; compare Hag 2:6-7, Hag 2:22).

JFB: Haggai (Garis Besar)

• HAGGAI CALLS THE PEOPLE TO CONSIDER THEIR WAYS IN NEGLECTING TO BUILD GOD'S HOUSE: THE EVIL OF THIS NEGLECT TO THEMSELVES: THE HONOR TO GOD OF ATTENDING TO IT: THE PEOPLE'S PENITENT OBEDIENCE UNDER ZERUBBABEL FOLLOWED BY GOD'S GRACIOUS ASSURANCE. (Hag 1:1-15)
• SECOND PROPHECY. The people, discouraged at the inferiority of this temple to Solomon's, are encouraged nevertheless to persevere, because God is with them, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver. (Hag 2:1-9)
• THIRD PROPHECY. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet. (Hag 2:10-19)
• FOURTH PROPHECY. God's promise through Zerubbabel to Israel of safety in the coming commotions. (Hag 2:20-23)

TSK: Haggai 2 (Pendahuluan Pasal)

Overview

Hag 2:1, He encourages the people to the work, by promise of greater glory to the second temple than was in the first; Hag 2:10, In the type of holy things and unclean he shews their sins hindered the work; Hag 2:20, God’s promise to Zerubbabel.

Poole: Haggai (Pendahuluan Kitab)

THE ARGUMENT

Haggai is the first prophet that appears in the name of the Lord of hosts, to awaken, reprove, direct, exhort, and encourage both the governor, high priest, and people, returned out of captivity, to the restoring and settling the worship of God, to the rebuilding the temple, whose foundations, together with the altar of burnt-offering, had been laid seventeen or eighteen years ago; but the finishing of the temple prohibited by Cambyses all the time of his being viceroy to his father Cyrus, and during his own reign; and neglected near two years in Darius Hystaspes’ s time, through the covetousness of many, the coldness of some, and the cowardice of others among the Jews, who were all bent on their own private concerns, and pleaded it was not time to set about the building of God’ s temple, and who in all probability would have deferred it much longer had they been let alone: now therefore the Lord doth, in zeal for his own glory, and in mercy to his people, send his servant Haggai to awaken them to their duty, which was this, the building the temple, and restoring the pure worship of God. He reproves them for neglecting this; tells them this sin was the cause of the penury and scarcity which afflicted them these fifteen or sixteen years past; assures them that, so soon as ever they begin the work, their ground, their cattle, their vines and olives, should wonderfully increase their store; promiseth God’ s presence with them, and with it a supply of gold and silver, which are his, and he will, as he did by the bounty of Darius and the contributions of others, bring in to them; and though the external glory of this temple were less than that of the first temple, yet this second temple should exceed the first in glory for so much as their expected, longed-for, and the blessed Messiah should appear in it. All which, as they were weighty arguments in themselves considered, so, through the co-operation of the Spirit of God, they prevailed with his hearers, who set about the work; and when opposed by their enemies, who sent to Darius to solicit him to renew the prohibition, he on the contrary confirms and enlargeth their charter granted by the grand Cyrus, and annexeth severe penalties on all that dare hinder this work; all which particularly, and at large, are set down in the sixth and seventh chapters of Ezra. And so in four years’ time the temple is finished, the feast of dedication is celebrated, and the final issue answers to the name of the prophet who, sent of God, set it forwards, Haggai, who hath his name from the word that signifieth a feast, as if we should call him Festivus. He closeth all with a close prediction of many and long wars and seditions to come among the Gentiles, to the overthrow of the enemies of the Jews.

MHCC: Haggai (Pendahuluan Kitab)

After the return from captivity, Haggai was sent to encourage the people to rebuild the temple, and to reprove their neglect. To encourage their undertaking, the people are assured that the glory of the second temple shall far exceed that of the first, by the appearing therein of Christ, the Desire of all nations.

MHCC: Haggai 2 (Pendahuluan Pasal)

(Hag 2:1-9) Greater glory promised to the second temple than to the first.

(Hag 2:10-19) Their sins hindered the work.

(Hag 2:20-23) The kingdom of Christ foretold.

Matthew Henry: Haggai (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Prophecy of Haggai

The captivity in Babylon gave a very remarkable turn to the affairs of the Jewish church both in history and prophecy. It is made a signal epocha in our Saviour's genealogy, Mat 1:17. Nine of the twelve minor prophets, whose oracles we have been hitherto consulting, lived and preached before that captivity, and most of them had an eye to it in their prophecies, foretelling it as the just punishment of Jerusalem's wickedness. But the last three (in whom the Spirit of prophecy took its period, until it revived in Christ's forerunner) lived and preached after the return out of captivity, not immediately upon it, but some time after. Haggai and Zechariah appeared much about the same time, eighteen years after the return, when the building of the temple was both retarded by its enemies and neglected by its friends. Then the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesied unto the Jews that were in Jerusalem, in the name of the God of Israel, even unto them (so we read Ezr 5:1), to reprove them for their remissness, and to encourage them to revive that good work when it had stood still for some time, and to go on with it vigorously, notwithstanding the opposition they met with in it. Haggai began two months before Zechariah, who was raised up to second him, that out of the mouth of two witnesses the word might be established. But Zechariah continued longer at the work; for all Haggai's prophecies that are recorded were delivered within four months, in the second year of Darius, between the beginning of the sixth month and the end of the ninth. But we have Zechariah's prophecies dated above two years after, Zec 7:1. Some have the honour to lead, others to last, in the work of God. The Jews ascribe to these two prophets the honour of being members of the great synagogue (as they call it), which was formed after the return out of captivity; we think it more certain, and it was their honour, and a much greater honour, that they prophesied of Christ. Haggai spoke of him as the glory of the latter house, and Zechariah as the man, the branch. In them the light of that morning star shone more brightly than in the foregoing prophecies, as they lived nearer the time of the rising of the Sun of righteousness, and now began to see his day approaching. The Septuagint makes Haggai and Zechariah to be the penmen of Psa 138:1-8 and Psa 146:1-10,147, and Psa 148:1-14.

Matthew Henry: Haggai 2 (Pendahuluan Pasal)

In this chapter we have three sermons preached by the prophet Haggai for the encouragement of those that are forward to build the temple. In the first he assures the builders that the glory of the house they were now building should, in spiritual respects, though not in outward, exceed that of Solomon's temple, in which he has an eye to the coming of Christ (Hag 2:1-9). In the second he assures them that though their sin, in delaying to build the temple, had retarded the prosperous progress of all their other affairs, yet now that they had set about it in good earnest he would bless them, and give them success (Hag 2:10-19). In the third he assures Zerubbabel that, as a reward of his pious zeal and activity herein, he should be a favourite of Heaven, and one of the ancestors of Messiah the Prince, whose kingdom should be set up on the ruins of all opposing powers (Hag 2:20-23).

Constable: Haggai (Pendahuluan Kitab)

Introduction

Title and Writer

The title of this prophetic book is also the name of its writer.

Haggai referred to himself as simply "the prophet Haggai" (1:1; et al.) We know nothing about Haggai's parents, ancestors, or tribal origin. His name apparently means "festal" or possibly "feast of Yahweh."¹ It is a form of the Hebrew word hag, meaning "feast." This has led some students of the book to speculate that Haggai's birth may have occurred on one of Israel's feasts. Ezra mentioned that through the prophetic ministries of Haggai and Zechariah the returned Jewish exiles resumed and completed the restoration of their temple (Ezra 5:1; 6:14; cf. Zech. 8:9; 1 Esdras 6:1; 7:3; 2 Esdras 1:40; Ecclesiasticus 49:11). Haggai's reference to the former glory of the temple before the Babylonians destroyed it (2:2) may or may not imply that he saw that temple. If he did, he would have been an old man when he delivered the messages that this book contains. In this case he may have been over 70 years old when he prophesied. However it is not at all certain that the reference in 2:2 implies that he saw the former temple.

Some editions of the Greek Septuagint and the Latin Vulgate versions of the Book of Psalms attribute authorship of some of the Psalms to Haggai and or Zechariah (i.e., Ps. 111-112, 125-126, 137-138, and 145-149). There is no other evidence that either prophet wrote any of these psalms. The reason for the connection appears to have been the close association that these prophets had with the temple where these psalms were sung.

Historical Background

The Babylonians, led by King Nebuchadnezzar, destroyed the city of Jerusalem, including Solomon's temple, in 586 B.C. and took most of the Jews captive to Babylon. There the Israelites could not practice their formal worship (religious cult) as the Mosaic Law prescribed because they lacked an authorized altar and temple. They prayed toward Jerusalem privately (cf. Dan. 6:10) and probably publicly, and they established synagogues where they assembled to hear their Law read and to worship God informally. King Cyrus of Persia allowed the Jewish exiles to return to their land in 538 B.C. At least three waves of returnees took advantage of this opportunity. The first of these was the group of almost 50,000 Jews that returned under the leadership of Sheshbazzar, and Zerubbabel who replaced him, in 537 B.C. (Ezra 1:2-4).² Haggai and Zechariah appear to have been two of these returnees, as was Joshua the high priest, though Haggai's name does not appear in the lists of returnees in the opening chapters of Ezra. During the year that followed, these returnees rebuilt the brazen altar in Jerusalem, resumed offering sacrifices on it, celebrated the feast of Tabernacles, and laid the foundation for the reconstruction of the (second) temple. Opposition to the rebuilding of the temple resulted in the postponement of construction for 16 years. During this long period apathy toward temple reconstruction set in among the residents of Judah and Jerusalem. Then in 520 B.C., as a result of changes in the Persian government and the preaching of Haggai, the people resumed rebuilding the temple.³ They finished the project about five years later in 515 B.C. (cf. Ezra 1-6).⁴ Haggai first sounded the call to resume construction, and Zechariah soon joined him. Zechariah's ministry lasted longer than Haggai's.

Date

Haggai delivered four messages to the restoration community, and he dated all of them in the second year of King Darius I (Hystaspes) of Persia (i.e., 520 B.C.). His ministry, as this book records it, spanned less than four months, from the first day of the sixth month (1:1) to the twenty-fourth day of the ninth month (2:20). In the modern calendar this would have been between August 29 and December 18, 520 B.C. This means that Haggai was the first prophet to address the returned Israelites since Zechariah began prophesying to the returnees in the eighth month of that same year (Zech. 1:1). Haggai was the most precise of the prophets in dating his messages.

The precision in dating prophecies that marks Haggai and Zechariah reflects the annalistic style of history writing that distinguished Neo-Babylonian and Persian times.⁵ Ezekiel, an older contemporary of these prophets, was the third most precise in dating his prophecies, and Daniel, another contemporary, also was precise but not as detailed. Likewise Ezra and Nehemiah, who wrote after Haggai and Zechariah, showed the same interest in chronological precision.

Place of Composition

Haggai obviously preached and wrote in Jerusalem as is clear from his references to the temple in both chapters. Confirming this location is his reference to the nearby mountains (1:8, 11). There were no real mountains in Babylonia.

Audience and Purpose

Haggai was as specific about his audience as he was about when he prophesied. The first oracle was for Zerubbabel and Joshua, the Jewish governor of Judah and its high priest (1:1). The prophet delivered the second one to those men and the remnant of the people (2:1). The third oracle was for the priests (2:11), and the fourth one was for Zerubbabel (2:21). Obviously these oracles had a larger audience as well, namely, the entire restoration community and eventually the general population of the world.

Haggai's purpose was simple and clear. It was to motivate the Jews to build the temple. To do this he also fulfilled a secondary purpose: he confronted the people with their misplaced priorities. They were building their own houses but had neglected God's house. It was important to finish building the temple because only then could the people fully resume Levitical worship as the Lord had specified. They had gone into captivity for covenant unfaithfulness. Thus they needed to return to full obedience to the Mosaic Covenant. Furthermore, in the ancient Near East the glory of a nation's temple(s) reflected the glory of the people's god(s). So to finish the temple meant to glorify Yahweh.

". . . he also wrote to give the people hope by announcing that God's program of blessing would come in a little while' (Hag. 2:6) when God would again shake the heavens and the earth' (2:6, 21)."⁶

Theological emphases

Central to Haggai's emphasis is the temple as God's dwelling place on earth, as a center for worship, and as a symbol of Yahweh's greatness. For him the temple was more important than the palace, and the priests were more important than the princes. (There was no king of the Jews after the fall of Jerusalem in 586 B.C.) Another theological emphasis was the relative importance of glorifying God compared to living luxuriously.

Characteristic features

Haggai is the second shortest book of the Old Testament, after Obadiah. The writer's literary style is simple and direct. The book is a mixture of prose and poetry, the introductory sections being prose and the oracles poetry. The book contains four short messages that Haggai preached to the returned Jews during one year, 520 B.C. Haggai was clearly aware that the messages he preached to the Israelites were from God. He affirmed their divine authority 25 times. In contrast to almost all the writing prophets, Haggai was successful in that the people to whom he preached listened to him and obeyed his exhortations.⁷

"The truth is that few prophets have succeeded in packing into such brief compass so much spiritual common sense as Haggai did."⁸

"Interestingly, Haggai's message has none of the elements so characteristic of the other biblical prophets. For instance, he wrote no diatribe against idolatry. He said nothing of social ills and abuses of the legal system, nor did he preach against adultery or syncretism. His one theme was rebuilding God's temple."⁹

Unity and canonicity

Critics have not seriously challenged either the unity or the canonicity of Haggai. Its place in the canon is chronological, leading the postexilic prophetical books and following the pre-exilic and exilic ones.

Message¹⁰

Haggai is the first in the last group of prophetic Old Testament books. Along with Zechariah and Malachi, these books reveal life in the restoration community. The historical book of Ezra deals with the same time period and the same group of people. A remnant of the Israelites were back in the land following the Babylonian Captivity. The returnees remembered stories of the past glories of their nation, before the Captivity. But they also felt great shame since they returned to a land controlled by the Gentiles. They lived in difficult and discouraging times. Their hopes were very shadowy and uncertain in the short range.

Haggai had a single burden from the Lord. His passion was to motivate the returnees to rebuild their temple. Zechariah helped him in this mission. Malachi lived some 90 years later and uttered the final warning from Yahweh to His people in the Old Testament.

About 18 years before Haggai ministered, in 538 B.C., about 40,000 Jews had returned from captivity under the leadership of Sheshbazzar and Zerubbabel. A year later they began to rebuild the temple. They had finished repairing the foundation and were starting on the superstructure when opposition from the native people of the land, the Samaritans, made them stop working. For about 17 years they did no work on the temple. Then the Lord led Haggai to challenge the people to resume temple reconstruction. He delivered four short messages in 520 B.C. that got the people working again. The people went to work after hearing his first message, but then a difficulty arose and they stopped working. He delivered a second message, and the people got back to work. After a while, another difficulty arose and the people stopped working again. Haggai then delivered two messages on the same day, which moved the Jews to resume and finish their project.

The reason God preserved this book for all time and for all humanity is its permanent value, which is twofold. The Book of Haggai, first, is a revelation of the perils that often accompany a period of adversity. Second, it reveals the duty of people of faith in such a period and God's resources. In other words, Haggai exposes the perils that accompany times when there are discouraging circumstances and hope burns dim. And it helps us see what the duty of God's people should be in such times and how God will help us.

Each of Haggai's four messages deals with one of these perils. The four perils are misplaced priority, incorrect perspective, unrealistic expectation, and unnecessary fear.

The first peril was a problem of misplaced priority. The people did not think the time was right to proceed with the rebuilding of the temple (1:2). They seem to have been waiting for some indication from God that they should resume building, but they were busy building their own houses and had forgotten God's previous commands to rebuild the temple. They were very practical when it came to building homes for themselves. They saw the need and proceeded to do something about it. But when it came to building a house that would honor Yahweh, enable them to worship Him as He had commanded, and exalt His reputation in their land, they were waiting. Seventeen years had passed. It was time to finish the unfinished temple structure, but the people put it on hold while they gave priority to what was more important to them.

The second peril was a problem of incorrect perspective. When the workers began rebuilding again, some of the people started comparing the structure they were working on to the previous temple that the Babylonians had destroyed. They were saying that the present temple was nothing in comparison to Solomon's temple (2:3). Some of the older people, who had seen the former temple, could not help weeping when they compared the two structures. It looked as though all their work would amount to nothing significant, and so they became discouraged and stopped working.

The third peril was a problem of unrealistic expectation. The people thought that because they had taken on the project of rebuilding the temple, God would begin to bless them greatly. They looked at their external obedience as what God should bless (2:12). Haggai reminded them that it was wholehearted devotion to God that was necessary to obtain His blessing, not just piling stone upon stone.

The fourth peril was a problem of unnecessary fear. The people looked at the strength of the Gentile nations around them and concluded that their small community would never amount to anything. Haggai had to remind them that God would judge the Gentile nations one day. They needed to look beyond the immediate future and believe God's promises concerning Israel's ultimate restoration and exaltation over the nations (2:21-22).

God led Haggai to meet each one of these problems by reminding the people of their duty and their dynamic. They had a responsibility to do something different in each case, and then God would provide the enabling grace for them to succeed, the spiritual dynamic.

In regard to their problem of misplaced priorities, the people's duty was to get back to rebuilding the temple (1:8). They needed to give priority to what God said they should do rather than to what they wanted to do. The dynamic that God would provide was His enabling presence with them. He would be with them (1:13).

With regard to their problem of incorrect perspective, their duty was to be strong and work. They should not compare the work God had given them to do with the work He had given their ancestors to do. They should simply give themselves to carrying out the will of God for them. The dynamic God promised to provide was again His own presence with them (2:4). He would help them do what He had called them to do.

Regarding their problem of unrealistic expectation, their duty was to learn from their priests, who would get the Lord's will from Torah, that blessing would come in response to genuine obedience. It was not enough to simply rebuild the temple. That was only part of God's will for His people, and not really the most important part. More important was that they should genuinely seek to exalt the Lord in their lives by following Him faithfully. The dynamic Yahweh promised for such heartfelt obedience was blessing on their lives (2:19). From the day the returnees turned their hearts to obey the Lord, He would bless them. But they should not expect much blessing if their obedience was only external.

Fourth, in regard to their problem of unnecessary fear, the people's duty was to be patient. They might not see a reversal of conditions in the immediate future, but eventually God would restore His people, as He promised. The dynamic God promised them was His own acting in time to reverse their fortunes (2:22-23). The Gentiles would not lord it over them forever. Their present leader, Zerubbabel, was only a foreview of a greater leader whom God would provide for them in the future. We know that the times of the Gentiles will come to an end when Jesus Christ returns to the earth to reign.

We are now in a position to point out the living message of this book. It is that whenever God's people face problems involving fulfilling His will, we should do our duty as the Word of God reveals it with the assurance that when we do God Himself will provide all that we need to succeed.

We often get our priorities out of order. We wait for direction from God to act when He has already told us what He wants us to do. While we wait, we get involved in matters that occupy our energy and resources that are self-directed. What we should be doing is reading the Word, learning what God wants us to do, and then putting first things first. We need to make His agenda our agenda. When we do this, He will be with us and will provide all we need to carry out His will successfully (cf. Matt. 6:33).

We also frequently lose the proper perspective on what God has called us to do. We look at our part of the enterprise of fulfilling the Great Commission, and we think to ourselves, "How insignificant this is. If only I was living when Hudson Taylor lived, maybe then I could really change the world. Better yet, if only I lived in the days of the apostles." It is easy for many Christians to get so distracted by looking at the great things other Christians have done in the past that we conclude that our little contribution is so insignificant that it is not worth the time and effort. If that is our problem, we need to remind ourselves that the same God who enabled saints of old to succeed has promised to be with us and to enable us to succeed in our calling. We may live in days of apostasy rather than in the glory days when Christ was more greatly honored in the world. Nevertheless our task in the will of God is just as important now as the task of other believers in days gone by was then. Focus on what God has given you to do, not on what others did.

We struggle with unrealistic expectations, too, as the postexilic community did. Why isn't our church growing faster? Why aren't we seeing more fruit from our ministry? Why don't we see more spiritual power in our lives? Ultimately all these blessings come by the will of a sovereign God who chooses to bless whom and how He will. We tend to underrate the importance of personal holiness and to emphasize activity, just like the returned exiles did. Perhaps God is not blessing more because our commitment is superficial and shallow. If we expect His blessing simply because we are doing His work, we need to look deeper into ourselves and into His Word. God will bless if we follow Him wholeheartedly. We may not see the blessing this side of the grave, but since He has promised to bless those who follow Him sincerely, we can count on His blessing eventually. In the meantime our duty is to get real.

Finally, we also struggle with unnecessary fear from time to time. The enemy looks so strong. We look so weak. Things have not changed much for a long time. But our duty is to be patient, to remember and to believe the promises that the Lord will return and balance the scales of justice one day (cf. 2 Pet. 3:8-13). He will establish His kingdom on the earth. Our duty now is to be strong and to work.

Constable: Haggai (Garis Besar)

Outline

I. A call to build the temple ch. 1

A. Haggai's first challenge 1:1-6

B. Haggai's second challenge 1:7-11

C. The Israelites' response 1:12-15

II. A promise of future glory for the temple 2:1-9

III. A promise of future blessing for the people 2:10-19

IV. A prophecy concerning Zerubbabel 2:20-23

Constable: Haggai

Haggai

Bibliography

Alden, Robert L. "Haggai." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Gaebelein, Frank E. Four Minor Prophets (Obadiah, Jonah, Habakkuk, and Haggai): Their Message for Today. Chicago: Moody Press, 1970.

Hamerton-Kelly, R. G. "The Temple and the Origins of Jewish Apocalyptic." Vetus Testamentum 20 (1976):1-15.

Lindsey, F. Duane. "Haggai." In The Bible Knowledge Commentary: Old Testament, pp. 1537-44. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Parker, Richard A., and Waldo H. Dubberstein. Babylonian Chronology 626 B.C.-A.D. 75. Providence, R.I.: Brown University, 1956.

Verhoef, Pieter A. The Books of Haggai and Malachi. New International Commentary on the Old Testaement series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Wiseman, D. J. Chronicles of Chaldaean Kings (625-556 B.C.) in the British Museum. London: Trustees of the British Museum, 1961.

Wolf, Herbert. "The Desire of All Nations in Haggai 2:7: Messianic or Not?" Journal of the Evangelical Theological Society 19 (1976):97-102.

_____. Haggai and Malachi. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: Haggai (Pendahuluan Kitab)

THE PROPHECY OF AGGEUS.

INTRODUCTION.

Aggeus was one of those that returned from the captivity of Babylon, in the first year of the reign of king Cyrus. He was sent by the Lord in the second year of the reign of Darius, the son of Hystaspes, to exhort Zorobabel, the prince of Juda, and Jesus, the high priest, to the building of the temple; which they had begun, but left off again through opposition of the Samaritans. In consequence of this exhortation, they proceeded in the building, and finished the temple. And the prophet was commissioned by the Lord to assure them that this second temple should be more glorious than the former, because the Messias should honour it with his presence; signifying, withal, how much the Church of the new testament should excel that of the old testament. (Calmet) --- The glory of the Catholic Church hence appears. (Worthington) --- We know little of the life of Aggeus. It is thought that he was born in captivity. (Calmet) --- He came into Judea eighteen years after its termination, (Worthington) in the second year of Hystaspes, when the seventy years of the temple's desolation ended, Zacharias i. 12., and 1 Esdras v. The people had courage to obey the word of the prophets rather than the king's edict. Aggeus means feasting, (St. Jerome) or pleasant. He brings joyful tidings, after rebuking the people for preferring their own convenience before the house of God. (Haydock)

Gill: Haggai (Pendahuluan Kitab)

INTRODUCTION TO HAGGAI

This part of sacred Scripture is in some Hebrew copies called "Sepher Haggai", the Book, of Haggai; in the Vulgate Latin version, the Prophecy of Haggai; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Haggai. His name comes from a word ^a which signifies to keep a feast; and, according to Jerom ^b, signifies festival or merry; according to Hillerus ^c, the feasts of the Lord; and, according to Cocceius ^d, my feasts: and the issue of his prophecy answered to his name; by which the people were encouraged to build the temple, whereby the feasts of the Lord were restored and observed; and a particular feast appointed for the dedication of the temple. The notion entertained by some, that he was not a man, but an angel, founded on Hag 1:13, deserves no regard; since the character there given of him respects not his nature, but his office. Indeed no account is given of his parentage; very probably he was born in Babylon; and, according to Pseudo-Epiphanius ^e and Isidore ^f, he came from thence a youth to Jerusalem, at the return of the Jews from their captivity. The time of his prophecy is fixed in Hag 1:1 to the second year of Darius, that is, Hystaspis; which, according to Bishop Usher, was in A. M. 3485 or 519 B.C.; and in the sixty fifth Olympiad; about 520 B.C.; and about seventeen or eighteen years after the proclamation of Cyrus for the Jews to return to their own land. Jerom says this was in the twenty seventh year of Tarquinius Superbus, the last of the Roman kings. Haggai was the first of the three prophets, that prophesied after their return; and all his prophecies were within the space of four months, and have their dates variously put to them. Of the authority of this prophecy of Haggai there is no room to question; not only because of the internal evidence of it, but from the testimony of Ezra, Ezr 4:24 and from a quotation out of Hag 2:7, by the author of the epistle to the Hebrews, Heb 12:26. The general design of this book is to reprove the Jews for their negligence in building the temple, after they had liberty granted them by Cyrus to do it, and to encourage them in this work; which he does by the promise of the Messiah, who should come into it, and give it a greater glory than the first temple had. The name of this prophet is wrongly prefixed, with others, to several of the psalms, especially those, called the Hallelujah psalms, in the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, as Psa 112:1. Where he died is not certain; very probably in Jerusalem; where, according to Pseudo-Epiphanius and Isidore ^g, he was buried, by the monuments of the priests; but, according to the Cippi Hebraici ^h, he was buried in a large cave, in the declivity of the mount of Olives.

Gill: Haggai 2 (Pendahuluan Pasal)

INTRODUCTION TO HAGGAI 2

This chapter contains three sermons or prophecies, delivered by the prophet to the people of the Jews. The design of the first is to encourage them to go on with the building of the temple, though it might seem to come greatly short of the former temple, as to its outward form and splendour. The time of the prophecy, Hag 2:1 an order to deliver it to the governor, high priest, and all the people, Hag 2:2. A question is put concerning the difference between this temple and the former; between which it is suggested there was no comparison; which is assented to by silence, Hag 2:3 nevertheless, the prince, priest, and people, are exhorted to go on strenuously in the work of building; encouraged with a promise of the presence of the Lord of hosts, and of his Word, in whom he covenanted with them at their coming out of Egypt, and of the blessed Spirit, and his continuance with them, Hag 2:4 and, the more to remove their fears and faintings, it is declared that in a very short time a most wonderful thing should be done in the world, which would affect all the nations of the earth; for that illustrious Person would come, whom all nations do or should desire; and, not only come into the world, but into that temple they were building, and give it a greater glory than the former; yea, a greater glory than if all the gold and silver in the world were laid out upon it, or brought into it; which being all the Lord's, could have been easily done by him; but he would give in it something infinitely greater than that, even the Prince of peace, with all the blessings of it, Hag 2:6 then follows the second sermon or prophecy, the time of which is observed, Hag 2:10 and it is introduced with some questions concerning ceremonial uncleanness, by an unclean person's touching holy flesh with the skirt of his garment; and other things, which is confirmed by the answer of the priests, Hag 2:11 the application of which is made to the people of the Jews, who were alike unclean; they, their works, and their sacrifices, Hag 2:14 and these are directed to consider, that, during the time they had neglected to build the temple, they were attended with scarcity of provisions; their fields and vineyards being blasted with mildew or destroyed by hail, and their labours proved unsuccessful, Hag 2:15 but now, since they had begun the work of building, it is promised they should be blessed with everything, though they had nothing in store, and everything was unpromising to them; which is designed to encourage them to go on cheerfully in their begun work, Hag 2:18 and the chapter is concluded with the last discourse or prophecy, the date of which is given, Hag 2:20 an instruction to deliver it to Zerubbabel, Hag 2:21 foretelling the destruction of the kingdoms of the heathen; and the setting up of the kingdom of the Messiah, of whom Zerubbabel was a type, precious and honourable in the sight of God, Hag 2:22.