Haggai 1
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Haggai 1
The Word by Haggai in the Second Year of Darius
1In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
Jamieson-Fausset-Brown
INTRODUCTION
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, Is 44:28; 45:1) granted them their liberty, and furnished them with the necessaries for restoring the temple (2Ch 36:23; Ezr 1:1; 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 Ezr 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, 5, 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; 2:6; 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; 6:14; and in the New Testament (He 12:26; compare Hag 2:6, 7, 22).
CHAPTER 1
Hag 1:1-15. 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.
1. second year of Darius--Hystaspes, the king of Medo-Persia, the second of the world empires, Babylon having been overthrown by the Persian Cyrus. The Jews having no king of their own, dated by the reign of the world kings to whom they were subject. Darius was a common name of the Persian kings, as Pharaoh of those of Egypt, and Cæsar of those of Rome. The name in the cuneiform inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [Lassen]. Herodotus [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. Ezr 4:24 harmonizes with Haggai in making this year the date of the resumption of the building.
sixth month--of the Hebrew year, not of Darius' reign (compare Zec 1:7; 7:1, 3; 8:19). Two months later ("the eighth month," Zec 1:1) Zechariah began to prophesy, seconding Haggai.
the Lord--Hebrew, Jehovah: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.
by Haggai--Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare Ac 7:35; Ga 3:19).
Zerubbabel--called also Shesh-bazzar in Ezr 1:8; 5:14, 16, where the same work is attributed to Shesh-bazzar that in Ezr 3:8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar was that of Daniel. Zerubbabel, his Hebrew name, means "one born in Babylon."
son of Shealtiel--or Salathiel. But 1Ch 3:17, 19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at the death of his father (compare Mt 1:12; Lu 3:27).
governor of Judah--to which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.
Joshua--called Jeshua (Ezr 2:2); so the son of Nun in Ne 8:17.
Josedech--or Jehozadak (1Ch 6:15), one of those carried captive by Nebuchadnezzar. Haggai addresses the civil and the religious representatives of the people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name.
INTRODUCTION
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, Is 44:28; 45:1) granted them their liberty, and furnished them with the necessaries for restoring the temple (2Ch 36:23; Ezr 1:1; 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 Ezr 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, 5, 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; 2:6; 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; 6:14; and in the New Testament (He 12:26; compare Hag 2:6, 7, 22).
CHAPTER 1
Hag 1:1-15. 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.
1. second year of Darius--Hystaspes, the king of Medo-Persia, the second of the world empires, Babylon having been overthrown by the Persian Cyrus. The Jews having no king of their own, dated by the reign of the world kings to whom they were subject. Darius was a common name of the Persian kings, as Pharaoh of those of Egypt, and Cæsar of those of Rome. The name in the cuneiform inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [Lassen]. Herodotus [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. Ezr 4:24 harmonizes with Haggai in making this year the date of the resumption of the building.
sixth month--of the Hebrew year, not of Darius' reign (compare Zec 1:7; 7:1, 3; 8:19). Two months later ("the eighth month," Zec 1:1) Zechariah began to prophesy, seconding Haggai.
the Lord--Hebrew, Jehovah: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.
by Haggai--Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare Ac 7:35; Ga 3:19).
Zerubbabel--called also Shesh-bazzar in Ezr 1:8; 5:14, 16, where the same work is attributed to Shesh-bazzar that in Ezr 3:8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar was that of Daniel. Zerubbabel, his Hebrew name, means "one born in Babylon."
son of Shealtiel--or Salathiel. But 1Ch 3:17, 19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at the death of his father (compare Mt 1:12; Lu 3:27).
governor of Judah--to which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.
Joshua--called Jeshua (Ezr 2:2); so the son of Nun in Ne 8:17.
Josedech--or Jehozadak (1Ch 6:15), one of those carried captive by Nebuchadnezzar. Haggai addresses the civil and the religious representatives of the people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name.
The Pulpit Commentary
Part I. THE FIRST ADDRESS: EXHORTATION TO BUILD THE TEMPLE AND ITS RESULT.
§ 1. The people are reproved for their indifference with regard to the erection of the temple, and admonished that their present distress is a chastisement for this neglect.
In the second year of Darius the king. This is Darius Hystaspes, who reigned over Persia from B.C. 521 to B.C. 486. He is called in the inscriptions Daryavush, which name means "Holder," or "Supporter." Herodotus (6:98) explains it as "Coercer" (ἑρξείης). Hitherto the prophets have dated the time of the exercise of their office from the reigns of the legitimate Hebrew monarchs; it shows a new slate of things when they place at the head of their oracles the name of a foreign and a heathen patenlate. The Jews had, indeed, now no king of their own, "the tabernacle of David had fallen" (Amo_9:11), and they were living on sufferance under an alien power. They had returned from exile by permission of Cyrus in the first year of his occupancy of the throne of Babylon sixteen years before this time, and had commenced to build the temple soon after; but the opposition of neighbours, contradictory orders from the Persian court, and their own lukewarmness had contributed to hinder the work, and it soon wholly ceased, and remained suspended to the moment when Haggai, as the seventy years of desolation drew to an end, was commissioned to arouse them from their apathy, and to urge them to use the opportunity which was afforded by the accession of the new monarch and the withdrawal of the vexatious interdict that had checked their operations in the previous reign (see Introduction, § 1; and comp. Ezr_4:24). The sixth month, according to the sacred Hebrew calendar, which reckoned from Nisan to Nisan. This would be Elul, answering to parts of our August and September. In the first day. This was the regular festival of the new moon (Num_10:10; Isa_1:13), and a fitting time to urge the building of the temple, without which it could not be duly celebrated. By; literally, by the hand (as in verse 3), the instrument whom God used (Exo_9:35; Jer_37:2; Hos_12:11; Act_7:35) Haggai the prophet (see the Introduction). Zerubbabel the son of Shealtiel; Septuagint, Εἰπὸν πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ, "Speak to Zorobabel the son of Salathiel." The temporal head of the nation, the representative of the royal house of David, and therefore with the high priest jointly responsible, for the present state of affairs, and having power and authority to amend it. The name, as explained, and rightly, by St. Jerome, means, "Born in Babylon," and intimates the truth concerning his origin. He is called Sheshbazzar in Ezr_1:8; Ezr_5:14, which is either his name at the Persian court, or is an erroneous transliteration for a synonymous word (see Kuabenbauer, in loc.). The name is found in the cuneiform inscription, as Zir-Babilu. Shealtiel (or Salathiel) means, "Asked of God." There is a difficulty about Zerubbabel's parentage. Here and frequently in this book, and in Ezra and Nehemiah, as well as in Mat_1:12 and Luk_3:27, he is called "son of Shealtiel;" in 1Ch_3:19 he is said to be the son of Pedaiah the brother of Salathiel. The truth probably is that he was by birth the son of Pedaiah, but by adoption or the law of the levirate, the son of Salathiel. He was regarded as the grandson of Jehoiachin, or Jeconiah. Governor (pechah). A foreign word, used in 1Ki_10:15, in Isaiah (Isa_36:9) and frequently in Ezra, Nehemiah, and Esther, to denote an inferior satrap or subordinate governor. Strassmaier (ap. Knabenbauer) notes that in Assyrian the word is found in the form pachu, that pichatu means "a province," pachat, "a district." It seems natural, though probably erroneous, to connect it with the Turkish pashah. But see the discussion on the word in Pusey, 'Daniel the Prophet,' p. 566, etc. Instead of "Governor of Judah," the LXX. here and verse 12 and Hag_2:2 reads, "of the tribe of Judah." One of the house of David has the government, but the foreign title applied to him shows that he holds authority only as the deputy of an alien power. Judah was henceforward applied to the whole country. The prophecy in Gen_49:10 still held good. Joshua. The highest spiritual officer (Ezr_3:2, Ezr_3:8; Ezr_4:3). This Joshua, Jehoshua, Jeshua, as he is variously called, was a son of Josedech who, in the time of Nebuchadnezzar, had been carried captive to Babylon (lCh Jos_6:15), and grandson of that Seraiah who, with other princes of Judah, was slain at Riblah by the Babyloniaes (2Ki_25:18, etc.). The parentage of Zerubbabel and Joshua is specially mentioned to show that the former was of the house of David and the latter of the family of Aaron, and that even in its depressed condition Israel retained its rightful constitution (see note on Zec_3:1).
Part I. THE FIRST ADDRESS: EXHORTATION TO BUILD THE TEMPLE AND ITS RESULT.
§ 1. The people are reproved for their indifference with regard to the erection of the temple, and admonished that their present distress is a chastisement for this neglect.
In the second year of Darius the king. This is Darius Hystaspes, who reigned over Persia from B.C. 521 to B.C. 486. He is called in the inscriptions Daryavush, which name means "Holder," or "Supporter." Herodotus (6:98) explains it as "Coercer" (ἑρξείης). Hitherto the prophets have dated the time of the exercise of their office from the reigns of the legitimate Hebrew monarchs; it shows a new slate of things when they place at the head of their oracles the name of a foreign and a heathen patenlate. The Jews had, indeed, now no king of their own, "the tabernacle of David had fallen" (Amo_9:11), and they were living on sufferance under an alien power. They had returned from exile by permission of Cyrus in the first year of his occupancy of the throne of Babylon sixteen years before this time, and had commenced to build the temple soon after; but the opposition of neighbours, contradictory orders from the Persian court, and their own lukewarmness had contributed to hinder the work, and it soon wholly ceased, and remained suspended to the moment when Haggai, as the seventy years of desolation drew to an end, was commissioned to arouse them from their apathy, and to urge them to use the opportunity which was afforded by the accession of the new monarch and the withdrawal of the vexatious interdict that had checked their operations in the previous reign (see Introduction, § 1; and comp. Ezr_4:24). The sixth month, according to the sacred Hebrew calendar, which reckoned from Nisan to Nisan. This would be Elul, answering to parts of our August and September. In the first day. This was the regular festival of the new moon (Num_10:10; Isa_1:13), and a fitting time to urge the building of the temple, without which it could not be duly celebrated. By; literally, by the hand (as in verse 3), the instrument whom God used (Exo_9:35; Jer_37:2; Hos_12:11; Act_7:35) Haggai the prophet (see the Introduction). Zerubbabel the son of Shealtiel; Septuagint, Εἰπὸν πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ, "Speak to Zorobabel the son of Salathiel." The temporal head of the nation, the representative of the royal house of David, and therefore with the high priest jointly responsible, for the present state of affairs, and having power and authority to amend it. The name, as explained, and rightly, by St. Jerome, means, "Born in Babylon," and intimates the truth concerning his origin. He is called Sheshbazzar in Ezr_1:8; Ezr_5:14, which is either his name at the Persian court, or is an erroneous transliteration for a synonymous word (see Kuabenbauer, in loc.). The name is found in the cuneiform inscription, as Zir-Babilu. Shealtiel (or Salathiel) means, "Asked of God." There is a difficulty about Zerubbabel's parentage. Here and frequently in this book, and in Ezra and Nehemiah, as well as in Mat_1:12 and Luk_3:27, he is called "son of Shealtiel;" in 1Ch_3:19 he is said to be the son of Pedaiah the brother of Salathiel. The truth probably is that he was by birth the son of Pedaiah, but by adoption or the law of the levirate, the son of Salathiel. He was regarded as the grandson of Jehoiachin, or Jeconiah. Governor (pechah). A foreign word, used in 1Ki_10:15, in Isaiah (Isa_36:9) and frequently in Ezra, Nehemiah, and Esther, to denote an inferior satrap or subordinate governor. Strassmaier (ap. Knabenbauer) notes that in Assyrian the word is found in the form pachu, that pichatu means "a province," pachat, "a district." It seems natural, though probably erroneous, to connect it with the Turkish pashah. But see the discussion on the word in Pusey, 'Daniel the Prophet,' p. 566, etc. Instead of "Governor of Judah," the LXX. here and verse 12 and Hag_2:2 reads, "of the tribe of Judah." One of the house of David has the government, but the foreign title applied to him shows that he holds authority only as the deputy of an alien power. Judah was henceforward applied to the whole country. The prophecy in Gen_49:10 still held good. Joshua. The highest spiritual officer (Ezr_3:2, Ezr_3:8; Ezr_4:3). This Joshua, Jehoshua, Jeshua, as he is variously called, was a son of Josedech who, in the time of Nebuchadnezzar, had been carried captive to Babylon (lCh Jos_6:15), and grandson of that Seraiah who, with other princes of Judah, was slain at Riblah by the Babyloniaes (2Ki_25:18, etc.). The parentage of Zerubbabel and Joshua is specially mentioned to show that the former was of the house of David and the latter of the family of Aaron, and that even in its depressed condition Israel retained its rightful constitution (see note on Zec_3:1).
This People Say, The Time Is Not Come
2Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD’s house should be built.
Jamieson-Fausset-Brown
2. the Lord of hosts--Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.
This people--"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.
The time--the proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 558 B.C., 2Ki 25:9) were yet unexpired; this they make their plea for delay [Henderson]. The seventy years of captivity were completed long ago in the first year of Cyrus, 536 B.C. (Jr 29:10); dating from 606 B.C., Jehoiakim's captivity (2Ch 36:6). The seventy years to the completion of the temple (Jr 25:12) were completed this very year, the second of Darius [Vatablus]. Ingenious in excuses, they pretended that the interruption in the work caused by their enemies proved it was not yet the proper time; whereas their real motive was selfish dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rash haste" [Calvin]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. Auberlen denies that by "Artaxerxes" in Ezr 4:7-22 is meant Smerdis. Whether Smerdis or Artaxerxes Longimanus be meant, the interdict referred only to the rebuilding of the city, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but, It is not time yet. So the great work of life is left undone.
2. the Lord of hosts--Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.
This people--"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.
The time--the proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 558 B.C., 2Ki 25:9) were yet unexpired; this they make their plea for delay [Henderson]. The seventy years of captivity were completed long ago in the first year of Cyrus, 536 B.C. (Jr 29:10); dating from 606 B.C., Jehoiakim's captivity (2Ch 36:6). The seventy years to the completion of the temple (Jr 25:12) were completed this very year, the second of Darius [Vatablus]. Ingenious in excuses, they pretended that the interruption in the work caused by their enemies proved it was not yet the proper time; whereas their real motive was selfish dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rash haste" [Calvin]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. Auberlen denies that by "Artaxerxes" in Ezr 4:7-22 is meant Smerdis. Whether Smerdis or Artaxerxes Longimanus be meant, the interdict referred only to the rebuilding of the city, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but, It is not time yet. So the great work of life is left undone.
The Pulpit Commentary
The Lord of hosts. Haggai, as the other prophets, always uses this formula in enunciating his messages (see note on Amo_9:5). Trochon justly remarks that this expression is not found in the earlier books of the Bible—the Pentateuch, Joshua, and Judges. If these books were contemporary with the prophets, the phrase would certainly occur in them (see a valuable note in the Appendix to Archdeacon Perowne's Commentary on Haggai, in 'The Canibridge Bible for Schools'). This people; populus iste (Vulgate), with some contempt, as if they were no longer worthy to be called the Lord's people (Hag_2:14). It looks as if they had often before been admonished to proceed with the work, and had this answer ready. The time is not come; literally, it is not time to come (comp. Gen_2:5), which is explained by the new clause, the time that the Lord's house should be built. The versions shorten the sentence, rendering," the time for building the Lord's house has not come." The excuse for their inaction may have had various grounds. They may have said, reckoning from the final destruction of Jerusalem, that the seventy years' captivity was not complete; that there was still danger from the neighbouring population; that the Persians were adverse to the undertaking; that the unfruitful season rendered them unable to engage in such a great work; and that the very fact of these difficulties existing showed that God did not favour the design.
The Lord of hosts. Haggai, as the other prophets, always uses this formula in enunciating his messages (see note on Amo_9:5). Trochon justly remarks that this expression is not found in the earlier books of the Bible—the Pentateuch, Joshua, and Judges. If these books were contemporary with the prophets, the phrase would certainly occur in them (see a valuable note in the Appendix to Archdeacon Perowne's Commentary on Haggai, in 'The Canibridge Bible for Schools'). This people; populus iste (Vulgate), with some contempt, as if they were no longer worthy to be called the Lord's people (Hag_2:14). It looks as if they had often before been admonished to proceed with the work, and had this answer ready. The time is not come; literally, it is not time to come (comp. Gen_2:5), which is explained by the new clause, the time that the Lord's house should be built. The versions shorten the sentence, rendering," the time for building the Lord's house has not come." The excuse for their inaction may have had various grounds. They may have said, reckoning from the final destruction of Jerusalem, that the seventy years' captivity was not complete; that there was still danger from the neighbouring population; that the Persians were adverse to the undertaking; that the unfruitful season rendered them unable to engage in such a great work; and that the very fact of these difficulties existing showed that God did not favour the design.
3Then came the word of the LORD by Haggai the prophet, saying,
The Pulpit Commentary
Then came the word of the Lord, etc. The formula of Hag_1:1 is repeated to give more effect to the Lord's answer to the lame excuses for inaction. This emphasis by repetition is common throughout the book.
Then came the word of the Lord, etc. The formula of Hag_1:1 is repeated to give more effect to the Lord's answer to the lame excuses for inaction. This emphasis by repetition is common throughout the book.
4Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?
Jamieson-Fausset-Brown
4. Is it time--It is not time (Hag 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses?
you, O ye--rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [Maurer]. Compare a similar repetition in 1Sa 25:24; Zec 7:5.
ceiled--rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2Sa 7:2)!
4. Is it time--It is not time (Hag 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses?
you, O ye--rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [Maurer]. Compare a similar repetition in 1Sa 25:24; Zec 7:5.
ceiled--rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2Sa 7:2)!
The Pulpit Commentary
For you, O ye; for you, yourselves; such as ye are (see Zec_7:5). He appeals to their consciences. You can make yourselves comfortable; you have time and means and industry to expend on your own private interests, and can you look with indifference on the house of God lying waste? Your cieled houses; your houses, and those cieled—wainscoted and roofed with costly woods (1Ki_7:3, 1Ki_7:7; Jer_22:14), perhaps with the very cedar provided for the rebuilding of the temple (Ezr_3:7). Septuagint, ἐν οἴκοις ὑμῶν κοιλοστάθμοις, "your vaulted houses," or, as St. Cyril explains, "houses whose doorposts were elaborately adorned with emblems and devices." They had naught of the feeling of David (2Sa_7:2), "I dwell in an house of cedar, but the ark of God dwelleth within curtains."
For you, O ye; for you, yourselves; such as ye are (see Zec_7:5). He appeals to their consciences. You can make yourselves comfortable; you have time and means and industry to expend on your own private interests, and can you look with indifference on the house of God lying waste? Your cieled houses; your houses, and those cieled—wainscoted and roofed with costly woods (1Ki_7:3, 1Ki_7:7; Jer_22:14), perhaps with the very cedar provided for the rebuilding of the temple (Ezr_3:7). Septuagint, ἐν οἴκοις ὑμῶν κοιλοστάθμοις, "your vaulted houses," or, as St. Cyril explains, "houses whose doorposts were elaborately adorned with emblems and devices." They had naught of the feeling of David (2Sa_7:2), "I dwell in an house of cedar, but the ark of God dwelleth within curtains."
Consider Your Ways
5Now therefore thus saith the LORD of hosts; Consider your ways.
Jamieson-Fausset-Brown
5. Consider your ways--literally, "Set your heart" on your ways. The plural implies, Consider both what ye have done (actively, La 3:40) and what ye have suffered (passively) [Jerome]. Ponder earnestly whether ye have gained by seeking self at the sacrifice of God.
5. Consider your ways--literally, "Set your heart" on your ways. The plural implies, Consider both what ye have done (actively, La 3:40) and what ye have suffered (passively) [Jerome]. Ponder earnestly whether ye have gained by seeking self at the sacrifice of God.
The Pulpit Commentary
Consider; literally, set your heart upon (so Hag_1:7; Hag_2:15, Hag_2:18). Your ways. What ye have done, what ye have suffered, your present projects, and the consequences thereof.
Consider; literally, set your heart upon (so Hag_1:7; Hag_2:15, Hag_2:18). Your ways. What ye have done, what ye have suffered, your present projects, and the consequences thereof.
6Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.
Jamieson-Fausset-Brown
6. Nothing has prospered with you while you neglected your duty to God. The punishment corresponds to the sin. They thought to escape poverty by not building, but keeping their money to themselves; God brought it on them for not building (Pr 13:7; 11:24; Mt 6:33). Instead of cheating God, they had been only cheating themselves.
ye clothe ... but ... none warm--through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: "Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed" [Moore]. Careful consideration of God's dealings with us will indicate God's will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [Moore].
wages ... put ... into a bag with holes--proverbial for labor and money spent profitlessly (Zec 8:10; compare Is 55:2; Jr 2:13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that faileth not" (Lu 12:33). Through the high cost of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes.
6. Nothing has prospered with you while you neglected your duty to God. The punishment corresponds to the sin. They thought to escape poverty by not building, but keeping their money to themselves; God brought it on them for not building (Pr 13:7; 11:24; Mt 6:33). Instead of cheating God, they had been only cheating themselves.
ye clothe ... but ... none warm--through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: "Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed" [Moore]. Careful consideration of God's dealings with us will indicate God's will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [Moore].
wages ... put ... into a bag with holes--proverbial for labor and money spent profitlessly (Zec 8:10; compare Is 55:2; Jr 2:13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that faileth not" (Lu 12:33). Through the high cost of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes.
The Pulpit Commentary
Their labours for years past had lacked the Divine blessing. Though they had fine houses to dwell in, they had been visited with scanty harvests and weak bodily health. Ye have sown much, and bring in little; but to bring in little (Hebrew). And this infinitive absolute is continued in the following clauses, giving remarkable force to the words, and expressing an habitual result. We see from Hag_2:15-17 that these unfruitful seasons had visited them during all the continuance of their negligence (Deu_28:38). But ye have not enough. The food which they ate did not satisfy them; their bodies were sickly and derived no strength from the food which they took (Le 26:26; Hos_4:10) or from the wine which they drank (see note on Mic_6:14). But there is none warm. Perhaps the winters were unusually rigorous, or their infirm health made their usual clothing insufficient to maintain their bodily heat. To put it into a bag with holes. A proverbial saying. The money gained by the hired labourer vanished as if he had never had it, and left no trace of benefit. Comp. Plaut.,'Pseudol.' 1, 3, 150—
"In pertusum ingerimus dicta dolium; operam ludimus."
Their labours for years past had lacked the Divine blessing. Though they had fine houses to dwell in, they had been visited with scanty harvests and weak bodily health. Ye have sown much, and bring in little; but to bring in little (Hebrew). And this infinitive absolute is continued in the following clauses, giving remarkable force to the words, and expressing an habitual result. We see from Hag_2:15-17 that these unfruitful seasons had visited them during all the continuance of their negligence (Deu_28:38). But ye have not enough. The food which they ate did not satisfy them; their bodies were sickly and derived no strength from the food which they took (Le 26:26; Hos_4:10) or from the wine which they drank (see note on Mic_6:14). But there is none warm. Perhaps the winters were unusually rigorous, or their infirm health made their usual clothing insufficient to maintain their bodily heat. To put it into a bag with holes. A proverbial saying. The money gained by the hired labourer vanished as if he had never had it, and left no trace of benefit. Comp. Plaut.,'Pseudol.' 1, 3, 150—
"In pertusum ingerimus dicta dolium; operam ludimus."
7Thus saith the LORD of hosts; Consider your ways.
The Pulpit Commentary
§ 2. The prophet urges the people to work zealously at the building; only thus could they hope for the removal of their present disasters.
(See note on Hag_1:5.) The repetition of the call to reflection is needed (comp. Php_3:1). Former experience opens the way to the injunction in Hag_1:8.
§ 2. The prophet urges the people to work zealously at the building; only thus could they hope for the removal of their present disasters.
(See note on Hag_1:5.) The repetition of the call to reflection is needed (comp. Php_3:1). Former experience opens the way to the injunction in Hag_1:8.
8Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.
Jamieson-Fausset-Brown
8. Go up to the mountain--Moriah [Rosenmuller]; Lebanon [Henderson]. Rather, generally, the mountains around, now covered with wood, the growth of the long period of the captivity. So Ne 8:15, "Go forth unto the mount," that is, the neighboring hills [Maurer].
wood--Haggai specifies this as being the first necessary; not to the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears from Hag 2:18, where express mention is made of laying the foundations.
I will take pleasure in it, and I will be glorified--I will be propitious to suppliants in it (1Ki 8:30), and shall receive the honor due to Me which has been withheld. In neglecting the temple, which is the mirror of My presence, ye dishonor Me [Calvin]; in its being built, ye shall glorify Me.
8. Go up to the mountain--Moriah [Rosenmuller]; Lebanon [Henderson]. Rather, generally, the mountains around, now covered with wood, the growth of the long period of the captivity. So Ne 8:15, "Go forth unto the mount," that is, the neighboring hills [Maurer].
wood--Haggai specifies this as being the first necessary; not to the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears from Hag 2:18, where express mention is made of laying the foundations.
I will take pleasure in it, and I will be glorified--I will be propitious to suppliants in it (1Ki 8:30), and shall receive the honor due to Me which has been withheld. In neglecting the temple, which is the mirror of My presence, ye dishonor Me [Calvin]; in its being built, ye shall glorify Me.
The Pulpit Commentary
Go up to the mountain. The hill country in the neighbourhood of Jerusalem, whence by their own personal exertions they might procure material for the building. The temple mount is certainly not meant, as if they were to bring wood from it. Nor can Lebanon be intended, as in Ezr_3:7; for the injunction looks to an immediate actual result, and in their depressed circumstances they were scarcely likely to interest the Sidonians and Tyrians to provide cedar for them. There was abundance of wood close at hand, and the "kings forest" (Neh_2:8) was in the immediate neighbourhood of Jerusalem. There is no mention of stone, probably because the foundations had long been laid, and the ruins of the old temple supplied material for the new one; and, indeed, stone was to be had in abundance everywhere; or it may be that the prophet names merely one opening for their renewed activity, as a specimen of the work required from them. Not costly offerings were desired, but a willing mind. I will be glorified; I will glorify myself by showering blessings on the house and the people, so that the Hebrews themselves and their neighbours may own that I am among them (comp. Exo_14:4; Le Exo_10:3; Isa_66:5).
Go up to the mountain. The hill country in the neighbourhood of Jerusalem, whence by their own personal exertions they might procure material for the building. The temple mount is certainly not meant, as if they were to bring wood from it. Nor can Lebanon be intended, as in Ezr_3:7; for the injunction looks to an immediate actual result, and in their depressed circumstances they were scarcely likely to interest the Sidonians and Tyrians to provide cedar for them. There was abundance of wood close at hand, and the "kings forest" (Neh_2:8) was in the immediate neighbourhood of Jerusalem. There is no mention of stone, probably because the foundations had long been laid, and the ruins of the old temple supplied material for the new one; and, indeed, stone was to be had in abundance everywhere; or it may be that the prophet names merely one opening for their renewed activity, as a specimen of the work required from them. Not costly offerings were desired, but a willing mind. I will be glorified; I will glorify myself by showering blessings on the house and the people, so that the Hebrews themselves and their neighbours may own that I am among them (comp. Exo_14:4; Le Exo_10:3; Isa_66:5).
9Ye looked for much, and, lo it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house.
Jamieson-Fausset-Brown
9. Ye looked for much--literally, "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple. The greater was your greediness, the more bitter your disappointment in being poorer than ever.
when ye brought it home, I did blow upon it--even the little crop brought into your barns I dissipated. "I did blow upon," that is, I scattered and caused to perish with My mere breath, as scattered and blighted corn.
mine house ... his own house--in emphatic antithesis.
ye run--expressing the keenness of everyone of them in pursuing their own selfish interests. Compare "run," Psa 119:32; Pr 1:16, contrasted with their apathy about God's house.
9. Ye looked for much--literally, "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple. The greater was your greediness, the more bitter your disappointment in being poorer than ever.
when ye brought it home, I did blow upon it--even the little crop brought into your barns I dissipated. "I did blow upon," that is, I scattered and caused to perish with My mere breath, as scattered and blighted corn.
mine house ... his own house--in emphatic antithesis.
ye run--expressing the keenness of everyone of them in pursuing their own selfish interests. Compare "run," Psa 119:32; Pr 1:16, contrasted with their apathy about God's house.
The Pulpit Commentary
He shows the real cause of the calamities that had befallen them. Ye looked for much, and, lo, it came to little. Emphatic infinitive, as in Hag_1:6. "To look for much, and behold! little." They fixed their expectations upon a rich harvest, and they reaped less than they had sown (Isa_5:10). And when they had stored this miserable crop in their barns, I did blow upon it; or, did blow it away, dissipated it as if it were mere chaff, so that it perished. Doubtless, as Dr Pusey observes, they ascribed the meagreness of their crops to natural causes, and would not see the judicial nature of the infliction. The prophet brings the truth home to their conscience by the stern question, Why? And he answers the question for them, speaking with God's authority. Because of mine house that is waste. The reason already given in Hag_1:4, etc; is repeated and enforced. And (while) ye run. Ye are indifferent to the miserable condition of the house of God, while ye haste with all diligence to your own houses for business or pleasure, being entirely absorbed in worldly interests, or eager only to adorn and beautify your own habitations. Or, your zeal is all expended on your own private dwellings.
He shows the real cause of the calamities that had befallen them. Ye looked for much, and, lo, it came to little. Emphatic infinitive, as in Hag_1:6. "To look for much, and behold! little." They fixed their expectations upon a rich harvest, and they reaped less than they had sown (Isa_5:10). And when they had stored this miserable crop in their barns, I did blow upon it; or, did blow it away, dissipated it as if it were mere chaff, so that it perished. Doubtless, as Dr Pusey observes, they ascribed the meagreness of their crops to natural causes, and would not see the judicial nature of the infliction. The prophet brings the truth home to their conscience by the stern question, Why? And he answers the question for them, speaking with God's authority. Because of mine house that is waste. The reason already given in Hag_1:4, etc; is repeated and enforced. And (while) ye run. Ye are indifferent to the miserable condition of the house of God, while ye haste with all diligence to your own houses for business or pleasure, being entirely absorbed in worldly interests, or eager only to adorn and beautify your own habitations. Or, your zeal is all expended on your own private dwellings.
10Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.
Jamieson-Fausset-Brown
10. heaven ... is stayed from dew--literally, "stays itself." Thus heaven or the sky is personified; implying that inanimate nature obeys Jehovah's will; and, shocked at His people's disobedience, withholds its goods from them (compare Jr 2:12, 13).
10. heaven ... is stayed from dew--literally, "stays itself." Thus heaven or the sky is personified; implying that inanimate nature obeys Jehovah's will; and, shocked at His people's disobedience, withholds its goods from them (compare Jr 2:12, 13).
The Pulpit Commentary
Over you. This would be a reference to Deu_28:23. But the preposition is probably not local, but means rather, "on your account," i.e. on account of your sin, as Psa_44:22. This is not tautological after the preceding "therefore," but more closely defines and explains the illative. Is stayed from dew; hath stayed itself from dew; withholds not only rain, but even dew (comp. Zec_8:12). On the importance of dew in the climate of Palestine, see note on Mic_5:7. The dews generally are remarkably heavy, and in the summer months take the place of rain. Dr. Thomson speaks of the dew rolling in the morning off his tent like rain. The earth is stayed from her fruit; hath stayed her fruit; according to the threat (Deu_11:17).
Over you. This would be a reference to Deu_28:23. But the preposition is probably not local, but means rather, "on your account," i.e. on account of your sin, as Psa_44:22. This is not tautological after the preceding "therefore," but more closely defines and explains the illative. Is stayed from dew; hath stayed itself from dew; withholds not only rain, but even dew (comp. Zec_8:12). On the importance of dew in the climate of Palestine, see note on Mic_5:7. The dews generally are remarkably heavy, and in the summer months take the place of rain. Dr. Thomson speaks of the dew rolling in the morning off his tent like rain. The earth is stayed from her fruit; hath stayed her fruit; according to the threat (Deu_11:17).
11And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
Jamieson-Fausset-Brown
11. I called--what the "heaven" and "earth," the second causes, were said to do (Hag 1:10), being the visible instruments, Jehovah, in this verse, the invisible first cause, declares to be His doing. He "calls for" famine, &c., as instruments of His wrath (2Ki 8:1; Psa 105:16). The contrast is striking between the prompt obedience of these material agencies, and the slothful disobedience of living men, His people.
drought--Hebrew, Choreb, like in sound to Chareeb, "waste" (Hag 1:4, 9), said of God's house; implying the correspondence between the sin and its punishment. Ye have let My house be waste, and I will send on all that is yours a wasting drought. This would affect not merely the "corn," &c., but also "men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought.
labour of the hands--all the fruits of lands, gardens, and vineyards, obtained by labor of the hands (De 28:33; Psa 78:46).
11. I called--what the "heaven" and "earth," the second causes, were said to do (Hag 1:10), being the visible instruments, Jehovah, in this verse, the invisible first cause, declares to be His doing. He "calls for" famine, &c., as instruments of His wrath (2Ki 8:1; Psa 105:16). The contrast is striking between the prompt obedience of these material agencies, and the slothful disobedience of living men, His people.
drought--Hebrew, Choreb, like in sound to Chareeb, "waste" (Hag 1:4, 9), said of God's house; implying the correspondence between the sin and its punishment. Ye have let My house be waste, and I will send on all that is yours a wasting drought. This would affect not merely the "corn," &c., but also "men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought.
labour of the hands--all the fruits of lands, gardens, and vineyards, obtained by labor of the hands (De 28:33; Psa 78:46).
The Pulpit Commentary
I called for a drought. So Elisha says (2Ki_8:1) that "the Lord hath called for a famine." There is a play of words in the Hebrew: as they had let the Lord's house lie" waste" (thatch) (Hag_1:4,Hag_1:9), so the Lord punished them with "drought" (choreb). The Septuagint and Syriac, pointing differently, translate this last word "sword," but this is not suitable for the context, which speaks of the sterility of the land only. The land, in contradistinction to the mountains, is the plain country. Nothing anywhere was spared. All the labour of the hands (Psa_128:2, etc.). All that they had effected by long and wearisome toil in the cornfield, the vineyard, etc. (comp. Hos_2:9; Joe_1:10).
Hag_1:12-15,
§ 3. The appeal meets with respect and attention, and for a time the people apply themselves diligently to the work.
I called for a drought. So Elisha says (2Ki_8:1) that "the Lord hath called for a famine." There is a play of words in the Hebrew: as they had let the Lord's house lie" waste" (thatch) (Hag_1:4,Hag_1:9), so the Lord punished them with "drought" (choreb). The Septuagint and Syriac, pointing differently, translate this last word "sword," but this is not suitable for the context, which speaks of the sterility of the land only. The land, in contradistinction to the mountains, is the plain country. Nothing anywhere was spared. All the labour of the hands (Psa_128:2, etc.). All that they had effected by long and wearisome toil in the cornfield, the vineyard, etc. (comp. Hos_2:9; Joe_1:10).
Hag_1:12-15,
§ 3. The appeal meets with respect and attention, and for a time the people apply themselves diligently to the work.
The People Obey and Fear the LORD
12Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
Jamieson-Fausset-Brown
12. remnant of the people--all those who have returned from the exile (Zec 8:6).
as ... God sent him--according to all that Jehovah had enjoined him to speak. But as it is not till Hag 1:14 after Haggai's second message (Hag 1:13) that the people actually obeyed, Maurer translates here, "hearkened to the voice of the Lord," and instead of "as," "because the Lord had sent him." However, English Version rightly represents their purpose of obedience as obedience in God's eyes already, though not carried into effect till Hag 1:14.
12. remnant of the people--all those who have returned from the exile (Zec 8:6).
as ... God sent him--according to all that Jehovah had enjoined him to speak. But as it is not till Hag 1:14 after Haggai's second message (Hag 1:13) that the people actually obeyed, Maurer translates here, "hearkened to the voice of the Lord," and instead of "as," "because the Lord had sent him." However, English Version rightly represents their purpose of obedience as obedience in God's eyes already, though not carried into effect till Hag 1:14.
The Pulpit Commentary
All the remnant of the people (Hag_2:2); i.e. the people who had returned from the Captivity, who are technically named "the remnant" is being only a small portion of all Israel (Isa_10:21, Isa_10:22; Zec_8:6; Mic_2:12). Others, not so suitably, understand by the expression, all the people beside the chiefs (Hag_1:14). Obeyed; rather, listened unto. The active obedience is narrated in Hag_1:14. And the words. The prophet's words are the voice of the Lord; and the people heeded the message which the Lord had commissioned him to give. Did fear. They should that true religion which the Bible calls "the fear of the Lord." They saw their faults, perhaps dreaded some new chastisement, and hastened to obey the prophet's injunction (Ezr_5:1, Ezr_5:2).
All the remnant of the people (Hag_2:2); i.e. the people who had returned from the Captivity, who are technically named "the remnant" is being only a small portion of all Israel (Isa_10:21, Isa_10:22; Zec_8:6; Mic_2:12). Others, not so suitably, understand by the expression, all the people beside the chiefs (Hag_1:14). Obeyed; rather, listened unto. The active obedience is narrated in Hag_1:14. And the words. The prophet's words are the voice of the Lord; and the people heeded the message which the Lord had commissioned him to give. Did fear. They should that true religion which the Bible calls "the fear of the Lord." They saw their faults, perhaps dreaded some new chastisement, and hastened to obey the prophet's injunction (Ezr_5:1, Ezr_5:2).
13Then spake Haggai the LORD’s messenger in the LORD’s message unto the people, saying, I am with you, saith the LORD.
Jamieson-Fausset-Brown
13. the Lord's messenger--so the priests (Mal 2:7) are called (compare Ga 4:14; 2Pe 1:21).
in the Lord's message--by the Lord's authority and commission: on the Lord's embassage.
I am with you--(Mt 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (Ro 8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [Calvin].
13. the Lord's messenger--so the priests (Mal 2:7) are called (compare Ga 4:14; 2Pe 1:21).
in the Lord's message--by the Lord's authority and commission: on the Lord's embassage.
I am with you--(Mt 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (Ro 8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [Calvin].
The Pulpit Commentary
Then spake Haggai. God hastens to accept their repentance and to assure them of his protection. The Lord's messenger. Haggai alone of the prophets uses this title of himself, implying that he came with authority and bearing a message from the Lord (comp. Num_20:16, where the word "angel" is by some applied to Moses). Malachi's very name expresses that he was the Lord's messenger, and he uses the term of the priest (Mal_2:7), and of John the Baptist, and of Messiah himself (Mal_3:1). In the Lord's message (1Ki_13:18). In the special message of consolation which he was commissioned to deliver. The Septuagint rendering, ἐν ἀγγέλοις Κυρίου, "anong the angels of the Lord," led some to fancy that Haggai was an angel in human farm, which opinion is refuted by Jerome, in loc. I am with you (Hag_2:4). A brief message comprised in two words, "I with you," yet full of comfort, promising God's presence, protection, aid, and blessing (comp. Gen_28:15; Gen_39:2; Jos_1:5; Jer_1:8; Mat_28:20).
Then spake Haggai. God hastens to accept their repentance and to assure them of his protection. The Lord's messenger. Haggai alone of the prophets uses this title of himself, implying that he came with authority and bearing a message from the Lord (comp. Num_20:16, where the word "angel" is by some applied to Moses). Malachi's very name expresses that he was the Lord's messenger, and he uses the term of the priest (Mal_2:7), and of John the Baptist, and of Messiah himself (Mal_3:1). In the Lord's message (1Ki_13:18). In the special message of consolation which he was commissioned to deliver. The Septuagint rendering, ἐν ἀγγέλοις Κυρίου, "anong the angels of the Lord," led some to fancy that Haggai was an angel in human farm, which opinion is refuted by Jerome, in loc. I am with you (Hag_2:4). A brief message comprised in two words, "I with you," yet full of comfort, promising God's presence, protection, aid, and blessing (comp. Gen_28:15; Gen_39:2; Jos_1:5; Jer_1:8; Mat_28:20).
The LORD Stirred Up Their Spirits
14And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
Jamieson-Fausset-Brown
14. Lord stirred up the spirit of, &c.--God gave them alacrity and perseverance in the good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit.
came and did work--collected the wood and stones and other materials (compare Hag 1:8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months after, namely, the twenty-fourth day of the ninth month (Hag 2:18) [Grotius].
14. Lord stirred up the spirit of, &c.--God gave them alacrity and perseverance in the good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit.
came and did work--collected the wood and stones and other materials (compare Hag 1:8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months after, namely, the twenty-fourth day of the ninth month (Hag 2:18) [Grotius].
The Pulpit Commentary
The Lord stirred up, etc. The Lord excited the courage, animated the zeal, of the chiefs of the nation, who had themselves succumbed to the prevailing indifference, and had suffered their ardour to be quenched. They came and did work. They went up to the temple and began to do the work which they had so long neglected.
The Lord stirred up, etc. The Lord excited the courage, animated the zeal, of the chiefs of the nation, who had themselves succumbed to the prevailing indifference, and had suffered their ardour to be quenched. They came and did work. They went up to the temple and began to do the work which they had so long neglected.
15In the four and twentieth day of the sixth month, in the second year of Darius the king.
Jamieson-Fausset-Brown
15. four and twentieth day--twenty-three days after the first message of Haggai (Hag 1:1).
15. four and twentieth day--twenty-three days after the first message of Haggai (Hag 1:1).
The Pulpit Commentary
In the four and twentieth day of the sixth month. The first admonition had been made on the first day of this month; the three intervening weeks had doubtless been spent in planning and preparing materials, and obtaining workmen from the neighbouring villages. The note of time is introduced to show how prompt was their obedience, and the exact time when "they came and did work in the house of the Lord" (Hag_1:14). Some, on insufficient grounds, consider this clause to be an interpolation from Hag_2:10, Hag_2:18, with a change of "ninth" to "sixth month." In the Latin Vulgate, in Tischendorf's Septuagint, and in many editions of the Hebrew Bible, the whole of this verse is wrongly annexed to the following chapter. St. Jerome arranges it as in the Authorized Version. It is possible that, as St. Cyril takes it, the words, in the second year of Darius the king, ought to begin Hag_2:1-23. The king's reign has been already notified in Hag_2:1, and it seems natural to affix the date at the commencement of the second address.
In the four and twentieth day of the sixth month. The first admonition had been made on the first day of this month; the three intervening weeks had doubtless been spent in planning and preparing materials, and obtaining workmen from the neighbouring villages. The note of time is introduced to show how prompt was their obedience, and the exact time when "they came and did work in the house of the Lord" (Hag_1:14). Some, on insufficient grounds, consider this clause to be an interpolation from Hag_2:10, Hag_2:18, with a change of "ninth" to "sixth month." In the Latin Vulgate, in Tischendorf's Septuagint, and in many editions of the Hebrew Bible, the whole of this verse is wrongly annexed to the following chapter. St. Jerome arranges it as in the Authorized Version. It is possible that, as St. Cyril takes it, the words, in the second year of Darius the king, ought to begin Hag_2:1-23. The king's reign has been already notified in Hag_2:1, and it seems natural to affix the date at the commencement of the second address.
THE HOLY BIBLE
Haggai
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT