Haggai · Chapter 1

V. 1. Son-Adoptive son to Shealtiel, being of the royal line, but by nature, son of Pedaiah. Governor-Appointed to this by the Persian king, over the remnant returned out of Babylon. Joshua-A type of the great deliverer; one Joshua leads them into Canaan, another restores the temple.

Verse 1. In the sixth month] Called Elul by the Hebrews. It was the sixth month of the ecclesiastical year, and the last of the civil year, and answered to a part of our September.

Zerubbabel the son of Shealtiel] Who was son of Jeconiah, king of Judah, and of the family of David, and exercised the post of a governor among the people, but not over them, for both he and they were under the Persian government; but they were permitted to have Zerubbabel for their own governor, and Joshua for their high priest; and these regulated all matters relative to their peculiar political and ecclesiastical government. But it appears from Ezra, Ezra 5:3, that Tatnai, the governor on this side the river, had them under his cognizance. None of their own governors was absolute. The Persians permitted them to live under their own laws and civil regulations; but they always considered them as a colony, over which they had a continual superintendence.

Joshua the son of Josedech] And son of Seraiah, who was high priest in the time of Zedekiah, and was carried into captivity by Nebuchadnezzar, 1 Chronicles 6:15. But Seraiah was slain at Riblah, by order of Nebuchadnezzar, 2 Kings 25:18-21.

Verse 1. In the second year of Darius — Namely, the son of Hystaspes, king of Persia. Blair places the second year of his reign five hundred and twenty years before Christ. In the sixth month, in the first day of the month — Therefore, about two months before Zechariah received a similar commission, for the word of God came to him in the eighth month of the same year: see Zechariah 1:1. These two prophets were sent to the Jews chiefly, it seems, to exhort them to go on with the rebuilding the temple. And the historical book of Ezra records, chap. 5., that the rebuilding of the temple was resumed and carried on again through the exhortations and encouragements of these prophets. Unto Zerubbabel son of Shealtiel — And grandson of Jeconiah, who was carried captive to Babylon: see the margin. It is likely that Zerubbabel was regarded with as much respect by the Jews as if he had been their king, being of the royal family of David; but they did not give him the title of king, or invest him with the splendour of royal dignity, for fear of giving offence to the Persian kings, under whose protection they lived, and upon whom they were in a great measure dependant. And to Joshua the son of Josedech — Son of Seraiah, who was high-priest when Jerusalem was taken, and who was slain at Riblah: see 1 Chronicles 6:14; 2 Kings 25:18-21. Haggai seems to have addressed Zerubbabel and Joshua probably in the hearing of the people: see verse 12.

Verse 1. Zerubbabel the son of Shealtiel, the governor, or Pacha, of Judah. King Jeconiah was father of Salathiel, as the word is written in 1 Chronicles 3:17; and Pedaiah was father of Zerubbabel. The governor therefore was great grandson of Jeconiah. Josephus says that he was one of the life guards of Darius; and if so, it must have been in his early years. Joshua the son of Josedech, the highpriest. He was grandson of Seraiah, who was slain at Riblah, with others, for rebellion.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

Verse 2. The time is not come] They thought that the seventy years spoken of by Jeremiah were not yet completed, and it would be useless to attempt to rebuild until that period had arrived. But Abp. Usher has shown that from the commencement of the last siege of Jerusalem unto this time, precisely sixty-nine years had been completed.

Verses 2-4. This people say, The time is not come, &c. — They had no just cause for saying this; but their own private concerns and conveniences (as appears from what follows) employed all their thoughts, and they preferred them to the rebuilding of the temple. Then — When the people were thus sluggish, made excuses, and delayed the work; came the word of the Lord to Haggai — To reprove them for their neglect, and excite them to their duty. Is it time for you, &c. — You think it full time to build your own houses: you judge it seasonable enough to lay out much cost on adorning them; what pretence then can you make, that it is not seasonable to build my house? Ought not that first to be set about, and the ornamenting of your own houses to be left till afterward? The reproof here given seems to allude to the different spirit with which David was actuated, Psalm 132., who vowed that he would not come into the tabernacle of his house, &c., until he found out a place for the Lord. It certainly argues a contempt of God, when men give the preference to themselves before him, or think no cost or grandeur is too much for themselves, but the meanest accommodation good enough for the service of God. It is true an humble and devout mind is the only temple which God delights to dwell in; and he dwells not in, nor regards, temples made with hands; but yet, for the public solemnization of his worship, and as an outward testimony of men’s respect toward him, it is proper that places should be erected for, and appropriated to his worship; which places ought not to be neglected, but made as decent and becoming the design of their erection as the circumstances of things will admit of.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

Verses 2-4. This people say, The time is not come, &c. — They had no just cause for saying this; but their own private concerns and conveniences (as appears from what follows) employed all their thoughts, and they preferred them to the rebuilding of the temple. Then — When the people were thus sluggish, made excuses, and delayed the work; came the word of the Lord to Haggai — To reprove them for their neglect, and excite them to their duty. Is it time for you, &c. — You think it full time to build your own houses: you judge it seasonable enough to lay out much cost on adorning them; what pretence then can you make, that it is not seasonable to build my house? Ought not that first to be set about, and the ornamenting of your own houses to be left till afterward? The reproof here given seems to allude to the different spirit with which David was actuated, Psalm 132., who vowed that he would not come into the tabernacle of his house, &c., until he found out a place for the Lord. It certainly argues a contempt of God, when men give the preference to themselves before him, or think no cost or grandeur is too much for themselves, but the meanest accommodation good enough for the service of God. It is true an humble and devout mind is the only temple which God delights to dwell in; and he dwells not in, nor regards, temples made with hands; but yet, for the public solemnization of his worship, and as an outward testimony of men’s respect toward him, it is proper that places should be erected for, and appropriated to his worship; which places ought not to be neglected, but made as decent and becoming the design of their erection as the circumstances of things will admit of.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

V. 4. Ceiled-Arched and richly adorned.

Verse 4. Is it time for you] If the time be not come to rebuild the temple, it cannot be come for you to build yourselves comfortable houses: but ye are rebuilding your houses; why then do ye not rebuild the house of the Lord? The foundation of the temple had been laid fourteen years before, and some considerable progress made in the building; and it had been lying waste in that unfinished state to the present time.

Verses 2-4. This people say, The time is not come, &c. — They had no just cause for saying this; but their own private concerns and conveniences (as appears from what follows) employed all their thoughts, and they preferred them to the rebuilding of the temple. Then — When the people were thus sluggish, made excuses, and delayed the work; came the word of the Lord to Haggai — To reprove them for their neglect, and excite them to their duty. Is it time for you, &c. — You think it full time to build your own houses: you judge it seasonable enough to lay out much cost on adorning them; what pretence then can you make, that it is not seasonable to build my house? Ought not that first to be set about, and the ornamenting of your own houses to be left till afterward? The reproof here given seems to allude to the different spirit with which David was actuated, Psalm 132., who vowed that he would not come into the tabernacle of his house, &c., until he found out a place for the Lord. It certainly argues a contempt of God, when men give the preference to themselves before him, or think no cost or grandeur is too much for themselves, but the meanest accommodation good enough for the service of God. It is true an humble and devout mind is the only temple which God delights to dwell in; and he dwells not in, nor regards, temples made with hands; but yet, for the public solemnization of his worship, and as an outward testimony of men’s respect toward him, it is proper that places should be erected for, and appropriated to his worship; which places ought not to be neglected, but made as decent and becoming the design of their erection as the circumstances of things will admit of.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

Verse 5. Consider your ways] Is it fit that you should be building yourselves elegant houses, and neglect a place for the worship of that God who has restored you from captivity?

Verses 5, 6. Therefore consider your ways — Reflect seriously upon this affair, whether it is consistent with the reason of things, or whether you have even promoted your own happiness by it as you thought to do. Ye have sown much, and bring in little — Namely, into your barns. Ye eat, but ye have not enough — To satisfy your hunger; ye drink, but ye are not filled — Ye have not wine enough for your support. Ye clothe you, but there is none warm — Ye have not been able to get sufficient clothing to keep yourselves warm. And he that earneth wages, &c. — And whatever you gain by your labour, it is very quickly required for your necessary expenses, every thing being at a very dear rate. This has been the case with you, and this has arisen from your neglect of rebuilding God’s temple; for as you have neglected him, so hath he withdrawn his blessing from you; the consequence of which has been, that nothing has prospered with you.

5, 6. If at present they are experiencing misfortune, if the results of their labors are disappointing, if their crops do not prosper, all these calamities are a judgment from Jehovah for their indifference and neglectfulness (compare verse 9). For the philosophy underlying this argument see on Amos 3:6, and at the close of comments on Amos 4:11. Consider your ways — Literally, set your hearts on your ways. A favorite phrase with Haggai (compare verse 7; Haggai 2:15, 18). Their ways are their conduct, but, as verse 6 indicates, the consequences of the conduct are to be included in their considerations. Jerome explains your ways as equivalent to “what you have done and what you have suffered.” Their experiences have been startling enough to cause them to stop and think. A curse seemed to rest upon all their possessions and undertakings. Bring in — Harvest. Harvests had turned out badly; abundant sowing had produced sparingly (compare Isaiah 5:8-10). For how many years this continued we do not know. The same curse was seen everywhere. What they ate and drank did not satisfy their hunger and thirst, their clothes failed to warm them, and the wages of the day laborer were used up as rapidly as if they had been placed in a bag full of holes.

V. 6. Have not enough-But what you eat doth not nourish or satisfy you. Are not filled-Your water quenches not your thirst, your wine does not revive your spirit. None warm-You have no comfort therein. With holes-Loses all his labour.

Verse 6. Ye have sown much] God will not bless you in any labour of your hands, unless you rebuild his temple and restore his worship. This verse contains a series of proverbs; no less than five in the compass of a few lines.

Verses 5, 6. Therefore consider your ways — Reflect seriously upon this affair, whether it is consistent with the reason of things, or whether you have even promoted your own happiness by it as you thought to do. Ye have sown much, and bring in little — Namely, into your barns. Ye eat, but ye have not enough — To satisfy your hunger; ye drink, but ye are not filled — Ye have not wine enough for your support. Ye clothe you, but there is none warm — Ye have not been able to get sufficient clothing to keep yourselves warm. And he that earneth wages, &c. — And whatever you gain by your labour, it is very quickly required for your necessary expenses, every thing being at a very dear rate. This has been the case with you, and this has arisen from your neglect of rebuilding God’s temple; for as you have neglected him, so hath he withdrawn his blessing from you; the consequence of which has been, that nothing has prospered with you.

5, 6. If at present they are experiencing misfortune, if the results of their labors are disappointing, if their crops do not prosper, all these calamities are a judgment from Jehovah for their indifference and neglectfulness (compare verse 9). For the philosophy underlying this argument see on Amos 3:6, and at the close of comments on Amos 4:11. Consider your ways — Literally, set your hearts on your ways. A favorite phrase with Haggai (compare verse 7; Haggai 2:15, 18). Their ways are their conduct, but, as verse 6 indicates, the consequences of the conduct are to be included in their considerations. Jerome explains your ways as equivalent to “what you have done and what you have suffered.” Their experiences have been startling enough to cause them to stop and think. A curse seemed to rest upon all their possessions and undertakings. Bring in — Harvest. Harvests had turned out badly; abundant sowing had produced sparingly (compare Isaiah 5:8-10). For how many years this continued we do not know. The same curse was seen everywhere. What they ate and drank did not satisfy their hunger and thirst, their clothes failed to warm them, and the wages of the day laborer were used up as rapidly as if they had been placed in a bag full of holes.

Verse 7 urges the people again to stop and consider. It is possible, however, that “consider your ways” is an erroneous repetition from verse 5, and that verse 6 should be followed immediately by the direct appeal to build the temple (verse 8), introduced by the common formula, “Thus saith Jehovah of hosts.” Go up to the mountain — To gather wood for building material. The article is used generically: any mountain upon which building material could be found, not necessarily Mount Lebanon. At the time of Haggai the hills around Jerusalem may have been covered with woods. Bring wood — The term may include building material of every sort. Wood would be the most important, since stones from the ruins of the first temple might be used in the foundation of the new. After gathering the material they were to proceed with the building operations. I will take pleasure in it — Which he will prove by taking his abode there (compare Psalm 132:13, 14). I will be glorified — Better, I will glorify myself. The completion of the temple will mark the dawn of the Messianic age, when Jehovah will glorify himself by pouring his blessing upon his people in abundant measure.

V. 8. Take pleasure-I will accept your offerings, and hear your prayers. Glorified-Shew my majesty and account myself glorified by you also.

Verse 8. Go up to the mountain, and bring wood] Go to Lebanon, and get timber. In the second year of the return from the captivity, they had procured cedar trees from Lebanon, and brought them to Joppa, and had hired masons and carpenters from the Tyrians and Sidonians; but that labour had been nearly lost by the long suspension of the building. Ezra 3:7.

Verses 8-11. Go up to the mountain — Go to any of the forests upon the mountains: see Nehemiah 2:8: and cut down timber to carry on the building; or go to the mountain of Moriah, which I have chosen to build my temple upon it; and I will take pleasure in it — I will accept your offerings, and hear your prayers. And I will be glorified — Will show my majesty, and account myself glorified by you also. Ye looked for much and lo, it came to little — It did not answer the expectation you had formed. When ye brought it home, I did blow upon it — I blasted it; or, blowed it away: when you brought your gains home, I caused them to be soon scattered again, or expended. The dearth with which God punished them for their neglect of rebuilding the temple, made all the necessaries of life so dear, that whatever gains they got were quickly expended. Why? saith the Lord, &c. — For what reason have ye been visited with this calamity? Because of my house that is waste — All this evil is come upon you for your ungodly neglect of my house, leaving it waste. And ye run every man to his own house — You with eagerness carry on your own particular buildings, and mind only your own private affairs, and you take no manner of care about those things which concern my worship. Therefore the heaven over you is stayed from dew — I have punished you with great drought, wherein the dew itself has ceased to fall: see 1 Kings 17:1. And the earth is stayed from her fruit — From bringing forth those fruits which otherwise it would have produced. And I called for a drought — I caused a dearth of every thing in the land, or a general barrenness to take place. And upon the mountains — Upon the hills, where your cattle and flocks used to feed, and to find sufficient nourishment; upon the new wine, and upon the oil — Upon your vineyards and olive-yards; and upon men, and upon cattle — I made both men and cattle unfruitful. Or the meaning is, their very constitutions were changed, and many diseases afflicted them.

Ver. 8. Go up to the mountain to cut cedar, as the Chaldaic adds. Solomon’s cedars were floated to Tyre, and thence drawn to Jerusalem. The jews by the mountain understood Lebanon, and not Zion, as many turn the word.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

V. 9. Came to little-But it answered not the expectation. I did blow-I blasted it. Ye run-You with eagerness carry on your own particular buildings.

Verse 9. Ye looked for much] Ye made great pretensions at first; but they are come to nothing. Ye did a little in the beginning; but so scantily and unwillingly that I could not but reject it.

Ye run every man unto his own house.] To rebuild and adorn it; and God’s house is neglected!

Verses 8-11. Go up to the mountain — Go to any of the forests upon the mountains: see Nehemiah 2:8: and cut down timber to carry on the building; or go to the mountain of Moriah, which I have chosen to build my temple upon it; and I will take pleasure in it — I will accept your offerings, and hear your prayers. And I will be glorified — Will show my majesty, and account myself glorified by you also. Ye looked for much and lo, it came to little — It did not answer the expectation you had formed. When ye brought it home, I did blow upon it — I blasted it; or, blowed it away: when you brought your gains home, I caused them to be soon scattered again, or expended. The dearth with which God punished them for their neglect of rebuilding the temple, made all the necessaries of life so dear, that whatever gains they got were quickly expended. Why? saith the Lord, &c. — For what reason have ye been visited with this calamity? Because of my house that is waste — All this evil is come upon you for your ungodly neglect of my house, leaving it waste. And ye run every man to his own house — You with eagerness carry on your own particular buildings, and mind only your own private affairs, and you take no manner of care about those things which concern my worship. Therefore the heaven over you is stayed from dew — I have punished you with great drought, wherein the dew itself has ceased to fall: see 1 Kings 17:1. And the earth is stayed from her fruit — From bringing forth those fruits which otherwise it would have produced. And I called for a drought — I caused a dearth of every thing in the land, or a general barrenness to take place. And upon the mountains — Upon the hills, where your cattle and flocks used to feed, and to find sufficient nourishment; upon the new wine, and upon the oil — Upon your vineyards and olive-yards; and upon men, and upon cattle — I made both men and cattle unfruitful. Or the meaning is, their very constitutions were changed, and many diseases afflicted them.

Ver. 9, 11. I did blow upon it—I called for a drought. For the east wind to parch the corn, the wine, and the oil; yea, upon men and cattle, smiting them with sore eyes, and often with the ophthalmia, producing blindness and terror in all the east. Psalm 48:7.

Verses 9, 10 enforce the appeal of verse 8 by calling attention once more to the present calamity and by emphasizing the thought that it is the direct result of their neglectfulness. They were disappointed in their expectations of a rich harvest, and the little they did reap vanished without doing any good. I did blow upon it — So that it vanished. Misfortune came not by chance; Jehovah sent it because they neglected his house while living in luxury in their own (compare verse 4). The description of the judgment is continued in verses 10, 11. Over you — Better, R.V., “for your sake.” On account of your transgressions. Dew — Jehovah withheld the dew, which is of great importance in Palestine (see on Hosea 14:5), and as a result of this and of the drought mentioned in verse 11, the land remained barren. The tenses should be changed in English so as to agree with those of 9a and 11. Some of the expressions in the original are peculiar, and several minor emendations have been proposed, but even with these the thought remains the same. I called for a drought — As a means of judgment (see on Amos 4:7). “Drought,” Hebrews horebh, corresponds to “lieth waste,” Hebrews harebh (verses 4, 9). Because they left his house harebh he punished them with horebh, the judgment being according to the lex talionis. Upon the mountains — So that the forests suffered. Corn,… new wine,… oil — The chief products of Palestine (see on Joel 1:10). That which the ground bringeth forth — All products of the soil not previously mentioned. The terrible drought brought intense suffering to man and beast (see on Joel 1:18). All the labor of the hands — The drought made of no effect all the labor expended in the cultivation of the soil (compare Psalm 128:2).

V. 10. Is stayed-God hath forbidden them, to drop down dew.

Verse 10. Therefore the heaven over you is stayed from dew] It appears from the following verse that God had sent a drought upon the land, which threatened them with scarcity and famine.

Verses 8-11. Go up to the mountain — Go to any of the forests upon the mountains: see Nehemiah 2:8: and cut down timber to carry on the building; or go to the mountain of Moriah, which I have chosen to build my temple upon it; and I will take pleasure in it — I will accept your offerings, and hear your prayers. And I will be glorified — Will show my majesty, and account myself glorified by you also. Ye looked for much and lo, it came to little — It did not answer the expectation you had formed. When ye brought it home, I did blow upon it — I blasted it; or, blowed it away: when you brought your gains home, I caused them to be soon scattered again, or expended. The dearth with which God punished them for their neglect of rebuilding the temple, made all the necessaries of life so dear, that whatever gains they got were quickly expended. Why? saith the Lord, &c. — For what reason have ye been visited with this calamity? Because of my house that is waste — All this evil is come upon you for your ungodly neglect of my house, leaving it waste. And ye run every man to his own house — You with eagerness carry on your own particular buildings, and mind only your own private affairs, and you take no manner of care about those things which concern my worship. Therefore the heaven over you is stayed from dew — I have punished you with great drought, wherein the dew itself has ceased to fall: see 1 Kings 17:1. And the earth is stayed from her fruit — From bringing forth those fruits which otherwise it would have produced. And I called for a drought — I caused a dearth of every thing in the land, or a general barrenness to take place. And upon the mountains — Upon the hills, where your cattle and flocks used to feed, and to find sufficient nourishment; upon the new wine, and upon the oil — Upon your vineyards and olive-yards; and upon men, and upon cattle — I made both men and cattle unfruitful. Or the meaning is, their very constitutions were changed, and many diseases afflicted them.

Ver. 9, 11. I did blow upon it—I called for a drought. For the east wind to parch the corn, the wine, and the oil; yea, upon men and cattle, smiting them with sore eyes, and often with the ophthalmia, producing blindness and terror in all the east. Psalm 48:7.

Verses 9, 10 enforce the appeal of verse 8 by calling attention once more to the present calamity and by emphasizing the thought that it is the direct result of their neglectfulness. They were disappointed in their expectations of a rich harvest, and the little they did reap vanished without doing any good. I did blow upon it — So that it vanished. Misfortune came not by chance; Jehovah sent it because they neglected his house while living in luxury in their own (compare verse 4). The description of the judgment is continued in verses 10, 11. Over you — Better, R.V., “for your sake.” On account of your transgressions. Dew — Jehovah withheld the dew, which is of great importance in Palestine (see on Hosea 14:5), and as a result of this and of the drought mentioned in verse 11, the land remained barren. The tenses should be changed in English so as to agree with those of 9a and 11. Some of the expressions in the original are peculiar, and several minor emendations have been proposed, but even with these the thought remains the same. I called for a drought — As a means of judgment (see on Amos 4:7). “Drought,” Hebrews horebh, corresponds to “lieth waste,” Hebrews harebh (verses 4, 9). Because they left his house harebh he punished them with horebh, the judgment being according to the lex talionis. Upon the mountains — So that the forests suffered. Corn,… new wine,… oil — The chief products of Palestine (see on Joel 1:10). That which the ground bringeth forth — All products of the soil not previously mentioned. The terrible drought brought intense suffering to man and beast (see on Joel 1:18). All the labor of the hands — The drought made of no effect all the labor expended in the cultivation of the soil (compare Psalm 128:2).

V. 11. Upon men-The very blood, and constitutions of men were changed, and many diseases afflicted them.

Verses 8-11. Go up to the mountain — Go to any of the forests upon the mountains: see Nehemiah 2:8: and cut down timber to carry on the building; or go to the mountain of Moriah, which I have chosen to build my temple upon it; and I will take pleasure in it — I will accept your offerings, and hear your prayers. And I will be glorified — Will show my majesty, and account myself glorified by you also. Ye looked for much and lo, it came to little — It did not answer the expectation you had formed. When ye brought it home, I did blow upon it — I blasted it; or, blowed it away: when you brought your gains home, I caused them to be soon scattered again, or expended. The dearth with which God punished them for their neglect of rebuilding the temple, made all the necessaries of life so dear, that whatever gains they got were quickly expended. Why? saith the Lord, &c. — For what reason have ye been visited with this calamity? Because of my house that is waste — All this evil is come upon you for your ungodly neglect of my house, leaving it waste. And ye run every man to his own house — You with eagerness carry on your own particular buildings, and mind only your own private affairs, and you take no manner of care about those things which concern my worship. Therefore the heaven over you is stayed from dew — I have punished you with great drought, wherein the dew itself has ceased to fall: see 1 Kings 17:1. And the earth is stayed from her fruit — From bringing forth those fruits which otherwise it would have produced. And I called for a drought — I caused a dearth of every thing in the land, or a general barrenness to take place. And upon the mountains — Upon the hills, where your cattle and flocks used to feed, and to find sufficient nourishment; upon the new wine, and upon the oil — Upon your vineyards and olive-yards; and upon men, and upon cattle — I made both men and cattle unfruitful. Or the meaning is, their very constitutions were changed, and many diseases afflicted them.

Ver. 9, 11. I did blow upon it—I called for a drought. For the east wind to parch the corn, the wine, and the oil; yea, upon men and cattle, smiting them with sore eyes, and often with the ophthalmia, producing blindness and terror in all the east. Psalm 48:7.

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; 2:1-9; 2:10-19; 2:20-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Verse 1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; verses 2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (5-11).

Verse 1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1). The second year of Darius — Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520. The king — It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4, 24). The sixth month — Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15). The first day — Which was the new moon festival, when the people gathered for worship — a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence. By Haggai — Literally, by the hand of Haggai (compare verse 13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare verses 4ff.), to the civil and ecclesiastical heads of the community. Zerubbabel… , governor of Judah — Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah. Son of Shealtiel — See Ezra 3:2; 5:2; compare 1 Chronicles 3:19. Joshua… , the high priest — Zechariah also names Joshua as the head of the priesthood (see especially 3:1ff.). The son of Josedech — R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Verses 2ff. contain the words of the prophet. Thus speaketh Jehovah of hosts — The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5. This people — The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11, 12). The time is not come, the time that the Lord’s house should be built — R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11, 12; 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p.

549. However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In verses 4ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse. Is it time — R.V., “Is it a time”; a proper or fit time. For you, O ye — R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God. Cieled houses — Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively. And this house lie waste — A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”

Verse 12. Then Zerubbabel] The threatening of Haggai had its proper effect.—The civil governor, the high priest, and the whole of the people, united together to do the work. When the authority of God is acknowledged, his words will be carefully obeyed.

Verses 12, 13. Then Zerubbabel, &c., obeyed the voice of the Lord — Compare Ezra 5:1, 2; where see the notes. Then spake Haggai the Lord’s messenger — Or prophet; in the Lord’s message — That is, who spake what follows, not in his own name, but in the name of God, saying, I am with you, saith the Lord — To afford you all the help you need, and to give success to your undertaking.

THE RESULT OF THE REBUKE — THE BUILDING OF THE TEMPLE, 12-15. The preaching of Haggai aroused the consciences of leaders and people, so that they “feared Jehovah” (12). When he saw indications of a revival of interest he changed his message of rebuke into one of encouragement and promise (13); whereupon, on the twenty-fourth day of the sixth month, they began building operations (14, 15).

12. Then — As a result of the message contained in Haggai 1:2-11. How soon the effect manifested itself is not stated — perhaps immediately, perhaps not until after the people had meditated upon it. At any rate, within little more than three weeks actual operations commenced. The names mentioned are those found in verse 1 (see there). The remnant of the people — Around a remnant of the people, saved from the national calamity, centered the hopes of the pre-exilic prophets (see on Amos 5:15). The postexilic community was, in a sense, this remnant, and to it the term is applied here. But this remnant proved faithless, and it was soon found that the hope of the future lay with a remnant within the remnant. Obeyed — They did not set to work immediately, but they laid to heart the message, and the prophet saw indications of their readiness to obey. As — Equivalent to in keeping with the fact that. Several of the ancient versions add in this clause “to them.” The people obeyed the words of Haggai, as was in keeping with the fact that Jehovah their God had sent him unto them. Did fear — Not in the sense in which the verb is used so frequently in the Old Testament (see on Zephaniah 3:7), but “they were afraid.” The prophet had pointed out to them the great power of Jehovah, and they wondered what other terrible calamities he might send.

V. 13. In the Lord’s message-In the words of his master. The people-The whole assembly.

Verse 13. Then spake Haggai] He was the Lord’s messenger, and he came with the Lord’s message, and consequently he came with authority. He is called hwhy Ëalm malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called ANGELS of the Churches, Revelation 1:20.

I am with you, saith the Lord.] Here was high encouragement. What may not a man do when God is his helper?

Verses 12, 13. Then Zerubbabel, &c., obeyed the voice of the Lord — Compare Ezra 5:1, 2; where see the notes. Then spake Haggai the Lord’s messenger — Or prophet; in the Lord’s message — That is, who spake what follows, not in his own name, but in the name of God, saying, I am with you, saith the Lord — To afford you all the help you need, and to give success to your undertaking.

13. The “fear” can hardly be considered an evidence of a “penitential state of mind”; nevertheless the prophet saw that the indifference had been shaken and that a message of encouragement might prove effective. Messenger — The prophet is called a messenger of Jehovah, because he is sent by him (12) to deliver his message. In Jehovah’s message — The root of this noun is the same as that of “messenger,” and the phrase seems to mean “in the capacity of a messenger of Jehovah,” that is, not of his own accord. I am with you — The task may seem difficult, but with Jehovah’s co-operation assured they need not fear (compare Haggai 2:4; see on Zechariah 4:6, 7). Some commentators question the originality of verse 13, because (1) it interrupts the thought, verse 14 being the natural continuation of verse 12; (2) Haggai is not called a prophet, as elsewhere, but a messenger, which is thought to point to diversity of authorship.

V. 14. The Lord of hosts-By which name he delights to be known among the returned captives; and it was a name best suited to their present state, compassed on all hands with enemies.

Verse 14. And the Lord stirred up the spirit] It is not only necessary that the judgment should be enlightened, but the soul must be invigorated by the Spirit of God, before any good work can be effectually done.

14, 15. The promise that Jehovah would co-operate filled the people with enthusiasm. Stirred up the spirit — He imparted a spirit of willingness and determination (see on Joel 2:28), and enthusiastically they set to work on the twenty-fourth day of the sixth month, just twenty-three days after Haggai had first rebuked their indifference (compare Ezra 5:1, 2). There is insufficient reason for doubting the originality of verse 15.

Verse 15. In the four and twentieth day] Haggai received his commission on the first day of this month and by the twenty-fourth day he had so completely succeeded that he had the satisfaction to see the whole people engaged heartily in the Lord’s work; they left their own houses to build that of the Lord. Here was a faithful reprover, and he found obedient ears; and the Lord’s work was done, for the people had a mind to work. HAGGAI

14, 15. The promise that Jehovah would co-operate filled the people with enthusiasm. Stirred up the spirit — He imparted a spirit of willingness and determination (see on Joel 2:28), and enthusiastically they set to work on the twenty-fourth day of the sixth month, just twenty-three days after Haggai had first rebuked their indifference (compare Ezra 5:1, 2). There is insufficient reason for doubting the originality of verse 15.