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Haggai Chapter
Two
New King James Version (NKJV)
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
Haggai 2:1 an order
to deliver it to the governor
high priest
and all the people
Haggai 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
Haggai 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
Haggai 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
Haggai 2:6 then
follows the second sermon or prophecy
the time of which is observed
Haggai 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
Haggai 2:11 the
application of which is made to the people of the Jews
who were alike unclean;
they
their works
and their sacrifices
Haggai 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
Haggai 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
Haggai 2:18 and the
chapter is concluded with the last discourse or prophecy
the date of which is
given
Haggai 2:20 an
instruction to deliver it to Zerubbabel
Haggai 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
Haggai 2:22.
Haggai 2:1 In the seventh month
on the twenty-first of the month
the word of the Lord came by Haggai the prophet
saying:
YLT
1In the seventh [month]
in
the twenty and first of the month
hath a word of Jehovah been by the hand of
Haggai the prophet
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
Haggai 1:14 it was
toward the close of the feast of tabernacles: see Leviticus 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:
Haggai 2:2 2 “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:
YLT
2`Speak
I pray thee
unto
Zerubbabel son of Shealtiel
governor of Judah
and unto Joshua
son of
Josedech
the high priest
and unto the remnant of the people
saying:
Speak now to Zerubbabel
the son of Shealtiel
governor of Judah
.... Of whom
his descent and dignity; see Gill on Haggai 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:
Haggai 2:3 3 ‘Who
is left among you who saw this temple[a] in its
former glory? And how do you see it now? In comparison with it
is this
not in your eyes as nothing?
YLT
3Who among you hath been
left that saw this house in its former honour? And what are ye seeing it now?
Is it not
compared with it
as nothing in your eyes?
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
Jeremiah 25:1 but
it was not until the nineteenth year of his reign that the temple
was burnt by
him
Jeremiah 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
Ezra 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:
Haggai 2:4 4 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.
YLT
4And now
be strong
O
Zerubbabel
An affirmation of Jehovah
And be strong
O Joshua
son of
Josedech
the high priest
And be strong
all ye people of the land
An
affirmation of Jehovah
And do ye -- (for I [am] with you
An affirmation of
Jehovah 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 Zechariah 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 Joshua 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"F5ועשו "et facite"
V.
L. Munster
Pagninus
Montanus
Burkius. ; that is
the work thoroughly and
effectually; or
as others render it
"and perfect"F6"Perficite"
Piscator
Tarnovius
Varenius
Reinbeck. 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. Haggai 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 Haggai 2:5.
Haggai 2:5 5 ‘According
to the word that I covenanted with you when you came out of Egypt
so My
Spirit remains among you; do not fear!’
YLT
5The thing that I covenanted
with you
In your coming forth from Egypt
And My Spirit is remaining in your
midst
fear 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"F7את הדבר אשר
כרתי "cum verbo quo pepigeram"
Junius
& Tremellius; "cum verbo illo quo pepigi"
Varenius; approved of
by Reinbeck
Append. Doctrin. de Accent. p. 76
77.
&c. as some render
it; that is
Christ
the essential Word
who was promised to the people of
Israel at that time
Deuteronomy 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"F8ורוחי עמדת בתוככם "et Spiritus
meus stat in medio vestri"
Pagninus
Cocceius; "stana"
Montanus; "Spiritus quoque meus stabit in medio vestrum"
Vatablus. ;
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 Isaiah 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 Isaiah 41:10.
Haggai 2:6 6 “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;
YLT
6For thus said Jehovah of
Hosts: Yet once more -- it [is] a little
And I am shaking 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
Hebrews 12:25 and
even the ancient Jews themselves understood it of the Messiah
particularly R.
AquibaF9T. Bab Sanhedrin
fol. 97. 2. & Gloss. in ib.
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 ChandlerF11Defence of
Christianity
p. 88. "adhue unum modicum est
sc. regni
venturi." Akiba apud Lyram in loc. 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 AsiaF12Taciti
Annales
l. 2. c. 47. ; 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
Hebrews 12:26.
Haggai 2:7 7 and
I will shake all nations
and they shall come to the Desire of All Nations
[b] and I will
fill this temple with glory
’ says the Lord of hosts.
YLT
7And I have shaken all the
nations
And they have come [to] the desire of all the nations
And I have
filled this house [with] honour
Said Jehovah 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
Haggai 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
Exodus 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.
Haggai 2:8 8 ‘The
silver is Mine
and the gold is Mine
’ says the Lord of hosts.
YLT
8Mine [is] the silver
and
Mine the gold
An affirmation of Jehovah 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:
Haggai 2:9 9 ‘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.”
YLT
9Greater is the honour of
this latter house
Than of the former
said Jehovah of Hosts
And in this place
do I give peace
An affirmation of Jehovah 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 JewsF13T. Hieros. Taaniot
fol. 65. 1. T. Bab. Yoma
fol.
21. 2. Jarchi & Kimchi in Hagg. i. 8. 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 writersF14Baal
Aruch in rad. כבד
fol. 75. 3.
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 sayF15T. Bab. Bava Bathra
fol. 3. 1.
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
presenceF16Azariah
Meor Enayim
c. 51. fol. 160. 1. Vid. Ganz
Tzemach David
par. 1. fol. 23. 2. & 24. 1. ; 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
Isaiah 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.'
Haggai 2:10 10 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
YLT
10On the twenty and fourth of
the ninth [month]
in the second year of Darius
hath a word of Jehovah been by
the hand of 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
Haggai 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:
Haggai 2:11 11 “Thus
says the Lord of hosts: ‘Now
ask the priests concerning the law
saying
YLT
11Thus said Jehovah of Hosts:
`Ask
I pray thee
the priests [of] 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.
Haggai 2:12 12 “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.”
YLT
12Lo
one doth carry holy
flesh in the skirt of his garment
and he hath come with his skirt against the
bread
or against the pottage
or against the wine
or against the oil
or
against any food -- is it holy?' And the priests answer and say
`No.'
If one bear holy flesh in the skirt of his garment
.... Or
"carry" itF17ישא
"portaverit"
Munster; "portet"
Varenius
Reinbeck. ; 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
Leviticus 6:27 yet
a garment so touched could not convey holiness to whatsoever that touched
or
that touched it.
Haggai 2:13 13 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.”
YLT
13And Haggai saith
`If the
unclean of body doth come against any of these
is it unclean?' And the priests
answer and say
`It is 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
Numbers 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
Leviticus 19:22.
Pollution is more easily and more extensively conveyed than holiness.
Haggai 2:14 14 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.
YLT
14And Haggai answereth and
saith
`So [is] this people
and so [is] this nation before Me -- an
affirmation of Jehovah -- and so [is] every work of their hands
and that which
they bring near there -- it 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
Ezra 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.
Haggai 2:15 15 ‘And
now
carefully consider from this day forward: from before stone was laid upon
stone in the temple of the Lord—
YLT
15And now
lay [it]
I pray
you
to your heart
From this day
and onwards
Before the laying of stone to
stone in the temple of Jehovah.
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
Ezra 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.
Haggai 2:16 16 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.
YLT
16From that time [one] hath
come to a heap of twenty
And it hath been ten
He hath come unto the wine-fat
to draw out fifty purahs
And it hath been 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.
Haggai 2:17 17 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.
YLT
17I have smitten you with
blasting
And with mildew
and with hail -- All the work of your hands
And
there is none of you with Me
An affirmation of Jehovah.
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 Amos 4:9
and with hail; which battered down the corn and the vines
and broke them to pieces; see Exodus 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.
Haggai 2:18 18 ‘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:
YLT
18Set [it]
I pray you
to
your heart
from this day and onwards
from the twenty and fourth day of the
ninth [month]
even from the day that the temple of Jehovah hath been founded
set [it] to your heart.
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
Haggai 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.
Haggai 2:19 19 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.’”
YLT
19Is the seed yet in the
barn? And hitherto the vine and the fig
And the pomegranate
and the
olive-tree
Have not borne -- from this day I bless.'
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 sayF18T. Bab. Bava
Metzia
fol. 106. 2. 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
Deuteronomy 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.
Haggai 2:20 20 And
again the word of the Lord came to Haggai on the
twenty-fourth day of the month
saying
YLT
20And there is a word of
Jehovah a second time unto Haggai
on the twenty and fourth of the month
saying:
And again the word of the
Lord came unto Haggai
.... Or a "second"F19שנית
"secundo"
V. L. Pagninus
Montanus
Junius & Tremellius
Piscator
Cocceius; "secunda vice"
Burkius. time
even on the same
day as the former:
in the four and twentieth day of the month; of the ninth
month Chisleu
Haggai 2:10
saying; as follows:
Haggai 2:21 21 “Speak
to Zerubbabel
governor of Judah
saying: ‘I will shake heaven and earth.
YLT
21`Speak unto Zerubbabel
governor of Judah
saying: I am shaking 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 Revelation 6:14.
Haggai 2:22 22 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.
YLT
22And have overturned the
throne of kingdoms
And I have destroyed the strength of kingdoms of the
nations
And overturned chariot and its charioteers
And come down have horses
and their riders
Each 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 JewsF20Seder
Olam Rabba
c. 30. p. 91. Tzemach David
par. 1. fol. 18. 1. 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
JosephusF21Antiqu. l. 12. c. 1. sect. 1. and JustinF23E.
Trogo
l. 13. c. 6. : 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 Daniel 2:44.
Abendana interprets it of the army of Gog and Magog
who shall fall everyone by
the sword of his brother.
Haggai 2:23 23 ‘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.”
YLT
23In that day -- an
affirmation of Jehovah of Hosts
I take thee
Zerubbabel
son of Shealtiel
My
servant -- an affirmation of Jehovah
And have set thee as a signet
for on
thee I have fixed
An affirmation of Jehovah 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 saysF24Mayene
Jeshuah
fol. 13. 4. Vid. & Mashmiah Jeshuah
fol. 67. 2.
"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 writerF25Abendana in Miclol Yophi in loc.
quoting
the above author for the sense of this passage
and Ezekiel 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
anotherF26R. Isaac
Chizzuk Emunah
par. 1. c. 34. p. 289
290. 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
Isaiah 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 Isaiah 49:2 Song of Solomon 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
Psalm 89:19. The
Targum is
"for
in thee I am well pleased;'
which
is said by God the Father concerning Christ more than once
Matthew 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)