Aggeo 2:1 Commento

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

Here is, I. The date of this message, Hag 2:1. It was sent on the twenty-first day of the seventh month, when the builders had been about a month at work (since the twenty-fourth day of the sixth month), and had got it in some forwardness. Note, Those that are hearty in the service of God shall receive fresh encouragements from him to proceed in it, as their case calls for them. Set the wheels a going, and God will oil them. II. The direction of this message, Hag 2:2. The encouragements here are sent to the same persons to whom the reproofs in the foregoing chapter are directed; for those that are wounded by the convictions of the word shall be healed and bound up by its consolations. Speak to Zerubbabel, and Joshua, and the residue of the people, the very same that obeyed the voice of the Lord (Jos 1:12) and whose spirits God stirred up to do so (Jos 1:14); to them are sent these words of comfort. III. The message itself, in which observe, 1. The discouragements which those laboured under who were employed in this work. That which was such a damp upon them, and an alloy to their joy, when the foundation of the temple was laid, was still a clog upon them - that they could not build such a temple now as Solomon built, not so large, so stately, so sumptuous, a one as that was. This fetched tears from the eyes of many, when the dimensions of it were first laid (Ezr 3:12), and still it made the work go on heavily - that the glory of this house, in comparison with that of the former, was as nothing, Hag 2:3. It was now about seventy years since Solomon's temple was destroyed (for that was in the nineteenth year of the captivity, and this about the nineteenth after the captivity), so that there might be some yet alive who could remember to have seen it, and still they would be upbraiding themselves and their brethren with the great disparity between this house and that. One could remember the gold with which it was overlaid, another the precious stones with which it was garnished; one could describe the magnificence of the porch, another of the pillars - and where are these now? This weakened the hands of the builders; for, though our gracious God is pleased with us if we do in sincerity as well as we can in his service, yet our proud hearts will scarcely let us be pleased with ourselves unless we do as well as others whose abilities far exceed ours. And it is sometimes the fault of old people to discourage the services of the present age by crying up too much the performances and attainments of the former age, with which others should be provoked to emulation, but not exposed to contempt. Say not thou that the former days were better than these (Ecc 7:10), but thank God that there is any good in these, bad as they are. 2. The encouragement that is given them to go on in the work, notwithstanding (Hag 2:4): Yet now, though this house is likely to be much inferior to the former, be strong, O Zerubbabel! and be strong, O Joshua! Let not these leading men give way to this suggestion, nor be disheartened by it, but do as well as they can, when they cannot do so well as they would; and let all the people of the land be strong too, and work; and, if the leaders have but a good heart on it, it is hoped that the followers will have the better heart. Note, Those that work for God ought to exert themselves with vigour, and then to encourage themselves with hope that it will end well. 3. The grounds of these encouragements. God himself says to them, Fear you not (Hag 2:5), and he gives good reasons for it. (1.) They have God with them, his Spirit and his special presence: Be strong, for I am with you, saith the Lord of hosts, Hag 2:4. This he had said before (Hag 1:13), I am with you. But we need to have these assurances repeated, that we may have strong consolation. The presence of God with us, as the Lord of hosts, is enough to silence all our fears and to help us over all the discouragements we may meet with in the way of our duty. The Jews had hosts against them, but they had the Lord of hosts with them, to take their part and plead their cause. He is with them; for, [1.] He adheres to his promise. His covenant is inviolable, and he will be always theirs, and will appear and act for them, according to the word that he covenanted with them when they came out of Egypt. Though he chastens them for their transgressions with the rod, yet he will not make his faithfulness to fail. [2.] He dwells among them by his Spirit, the Spirit of prophecy. When he first formed them into a people he gave his good Spirit to instruct them (Neh 9:20); and still the Spirit, though often grieved and provoked to withdraw, remained among them. It was the Spirit of God that stirred up their spirits to come out of Babylon (Ezr 1:5), and now to build the temple, Hag 1:14. Note, We have reason to be encouraged as long as we have the Spirit of God remaining among us to work upon us, for so long we have God with us to work for us. (2.) They shall have the Messiah among them shortly - him that should come. To him bore all the prophets witness and this prophet particularly here, Hag 2:6, Hag 2:7. Here is an intimation of the time of his coming, that it should not be long ere he came: "Yet once, it is a little while, and he shall come. The Old Testament church has but one stage more (if we may say so) to travel; five stages were now past, from Adam to Noah, thence to Abraham, thence to Moses, thence to Solomon's temple, thence to the captivity, and now yet one stage more, its sixth day's journey, and then comes the sabbatism of the Messiah's kingdom. Let the Son of man, when he comes, find faith on the earth, and let the children of promise continue still looking for him, for now it is but a little while and he will come; hold out, faith and patience, yet awhile, for he that shall come will come, and will not tarry." And, as he then said of his first appearance, so now of his second, Surely I come quickly. Now concerning his coming it is here foretold, [1.] That it shall be introduced by a general shaking (Hag 2:6): I will shake the heavens, and the earth, and the sea, and the dry land. This is applied to the setting up of Christ's kingdom in the world, to make way for which he will judge among the heathen, Psa 110:6. God will once again do for his church as he did when he brought them out of Egypt; he shook the heavens and earth at Mount Sinai, with thunder, and lightnings, and earthquakes; he shook the sea and the dry land when lanes were made through the sea and streams fetched out of the rock. This shall be done again, when, at the sufferings of Christ, the sun shall be darkened, the earth shake, the rocks rend - when, at the birth of Christ, Herod and all Jerusalem are troubled (Mat 2:3), and he is set for the fall and rising again of many. When his kingdom was set up it was with a shock to the nations; the oracles were silenced, idols were destroyed, and the powers of the kingdoms were moved and removed, Heb 12:27. It denotes the removing of the things that are shaken. Note, The shaking of the nations is often in order to the settling of the church and the establishing of the things that cannot be shaken. [2.] That it shall issue in a general satisfaction. He shall come as the desire of all nations - desirable to all nations, for in him shall all the families of the earth be blessed with the best of blessings - long expected and desired by the good people in all nations, that had any intelligence from the Old Testament predictions concerning him. Balaam in the land of Moab had spoken of a star that should arise out of Jacob, and Job in the land of Uz of his living Redeemer; the concourse of devout men from all parts at Jerusalem (Act 2:5) was in expectation of the setting up of the Messiah's kingdom about that time. All the nations that are brought in to Christ, and discipled in his name, have called him, and will call him, all their salvation and all their desire. This glorious title of Christ seems to refer to Jacob's prophecy (Gen 49:10), that to him shall the gathering of the people be. (3.) The house they are now building shall be filled with glory to such a degree that its glory shall exceed that of Solomon's temple. The enemies of the Jews followed them with reproach, and cast contempt upon the house they were building; but they might very well endure that when God undertook to fill it with glory. It is God's prerogative to fill with glory; the glory that comes from him is satisfying, and not vain glory. Moses's tabernacle and Solomon's temple were filled with glory when God in a cloud took possession of them; but this house shall be filled with glory of another nature. [1.] Let them not be concerned because this house will not have so much silver and gold about it as Solomon's temple had, Hag 2:8. God needs not the silver and gold to adorn his temple, for (says he), The silver is mine, and the gold is mine. All the silver and gold in the world are his; all that is hid in the bowels of the earth (for the earth is the Lord's and the fulness thereof), all that is laid up in the exchequers, banks, and treasuries of the children of men, and all that circulates for the maintaining of trade and commerce; it is all the Lord's. Every penny bears his image as well as Caesar's; and therefore when gold and silver are dedicated to his honour, and employed in his service, no addition is made to him, for it was his before. When David and his princes offered vast sums for the service of the house of God, they acknowledged, It is all thy own, and of thy own, Lord, have we given thee, Ch1 29:14, Ch1 29:16. Therefore God needs not sacrifice, for every beast of the forest is his, Psa 50:10. Note, If we have silver and gold, we must serve and honour God with them, for they are all his own, we have but the use of them, the property remains in him; but, if we have not silver and gold to honour him with, we must honour him with such as we have, and he will accept us, for he needs them not; all the silver and gold in the world are his already. The earth is full of his riches, so is the great and wide sea also. [2.] Let them be comforted with this, that, though this temple have less gold in it, it shall have more glory than Solomon's (Hag 2:9): The glory of this latter house shall be greater than of the former. This was never true in respect of outward glory. This latter house was indeed in its latter times very much beautified and enriched by Herod, and we find the disciples admiring the stones and buildings of the temple, how fine they were (Mar 13:1); but it was nothing in comparison with Solomon's temple; and, besides, the Jews own that several of the divine glories of the first temple were wanting in this - the ark, the urim and thummim, the fire from heaven, and the Schechinah; so that we cannot conceive how the glory of this latter house should in any thing exceed that of the former, but in that which would indeed excel all the glories of the first house - the presence of the Messiah in it, the Son of God, his being presented there the glory of his people Israel, his attending there at twelve years old, and afterwards his preaching and working miracles there, and his driving the buyers and sellers out of it. It was necessary, then, that the Messiah should come while the second temple stood; but, that being long since destroyed, we must conclude that our Lord Jesus is the Christ, is he that should come, and we are to look for no other. It was also the glory of this latter house, First, That, before the coming of Christ, it was always kept free from idols and idolatries, and was never polluted with those abominable things, as the first temple often was (Kg2 23:11, Kg2 23:12), and in this its glory excelled all the glory of that. Note, The purity of the church, and the strict adherence to divine institutions, are much more its glory than external pomp and splendour. Secondly, That, after Christ, the gospel was preached in it by the apostles, even all the words of this life, Act 5:20. In the temple Jesus Christ was daily preached, Act 5:42. Now the ministration of righteousness and life by the gospel was unspeakably more glorious than the law, which was a ministration of death and condemnation, Co2 3:9, Co2 3:10. Note, That is the most valuable glory which arises from our relation to Christ and our interest in him. As, where Christ is, behold a greater than Solomon is there, so the heart in which he dwells, and makes a living temple, behold it is more glorious than Solomon's temple, and will be so to eternity. (4.) They should see a comfortable end of their present troubles, and enjoy the pleasure of a happy settlement: In this place will I give peace, saith the Lord of hosts. Note, God's presence with his people in his ordinances secures to them all good. If God be with us, peace is with us. But the Jews under the latter temple had so much trouble that we must conclude this promise to have its accomplishment in that spiritual peace which Jesus Christ has by his blood purchased for, and by his last will and testament bequeathed to, all believers (Joh 14:27), that peace which Christ himself preached as the prophet of peace, and gives as the prince of peace. God will give peace in this place; he will give his Son to be the peace, Eph 2:14.

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

In the seventh month,.... The month Tisri, which answers to part of September and part of October: in the one and twentieth day of the month; being a month, wanting three days, from the time the Jews came and worked in the house of the Lord, Hag 1:14 it was toward the close of the feast of tabernacles: see Lev 23:34, came the word of the Lord by the Prophet Haggai; the word of prophecy, as the Targum: this was from the Lord, not from the prophet himself; he was only the messenger sent with it to deliver it: saying; to him the prophet, giving him orders as follow:

(Chapter 2, Verse 1 and following) In the seventh month, on the twenty-first day of the month, the word of the Lord came by the prophet Haggai, saying: Speak now to Zerubbabel, the son of Shealtiel, governor of Judah, and to Joshua, the son of Jehozadak, the high priest, and to the remnant of the people, saying: Who among you is left who saw this temple in its former glory? And how do you see it now? In comparison with it, is this not in your eyes as nothing? And now, be strong, Zerubbabel, declares the Lord, be strong, Joshua son of Jehozadak, the high priest, be strong, all you people of the land, declares the Lord Almighty, and work; for I am with you, declares the Lord Almighty. This is what I covenanted with you when you came out of Egypt. And my Spirit remains among you. Do not fear. For thus says the Lord Almighty: In a little while, I will shake the heavens and the earth, the sea and the dry land, and I will shake all nations. And the desired one will come to all nations, and I will fill this house with glory, says the Lord of hosts. The silver is mine, and the gold is mine, says the Lord of hosts. The glory of this latter house shall be greater than that of the former, says the Lord of hosts. And in this place I will give peace, says the Lord of hosts. In the same year, but in the seventh month, on the first and twenty-first day of the month, after three weeks and the perfect rest of the mystery of the Trinity, the word of the Lord came to the prophet Haggai, who was constantly toiling to always have the word of God with him. Forgetting the past and reaching forward to the future (Phil. III), he worked daily as if he had nothing accomplished before. So it is said to him: Speak to Zerubbabel and to Joshua, and to the remnant of the people, who have seen the former house of God, and who are now part of its restoration. Is not this that is seen comparable to the previous one, as if it were not even there in a certain way? But do not despair and do not let your hands grow weary, but you, Zerubbabel, and you, Joshua, and all people, take courage and do the work in my house. For I am with you, and my word that I made with you when you came out of the land of Egypt. And my spirit will not leave you: do not be afraid, I am the one who commands, the Almighty Lord, whose word is done. When I first gave the testament, and on Mount Sinai I appeared, I shook the heavens and the earth, and the Red Sea, and the desert, so that I might establish the Testament with you; but now I promise you that once again I will shake the heavens and the earth, and the sea and the dry land, so that when they are shaken, all nations may be shaken, and they may come according to the seventy chosen ones of the Lord from all nations; but according to the Hebrew, the desired one will come to all nations, our Lord and Savior. Then I will fill this house with a greater glory than the former, and I will always add to you, says the Lord Almighty. And lest you think the sponsor is weak: the gold is mine, and the silver is mine, and all the riches are mine. I will give gold and silver as ornaments for the temple, so that the glory of this house may be greater than that of the former. And because what I promise seems difficult, and human unfaithfulness always hesitates at greater promises, therefore I say again, I am the Lord Almighty who promises. Furthermore, because I know that for the construction of this renowned house, and for the fact that it is a supernatural house, nothing can be done so that there may be peace, therefore I promise this. For I will give peace in this place, says the Lord of hosts, so that the peace which surpasses all understanding may guard my house and be a place of peace. Meanwhile, I have drawn these explanatory lines in a paraphrastic manner, so that from them, even while we remain silent, a discerning reader may ascend to a higher understanding. So the word of God fit well with those who had begun to work in the house of the Almighty Lord, now at rest, that is, in the seventh month, and in the fullest sacrament of the Trinity, on the twenty-first day of the month, and to Haggai celebrating the feast of God, who had once again prepared his hand to the word of the Lord, and he says to him: Speak to Zerubbabel from the tribe of Judah, and to Joshua the high priest, who deigned to become both man and Priest for us, and to the remnant of the people: for in comparison to the whole world, a small part was in the beginning of the believers. Therefore, let us listen to what he has spoken. Once there was a house of God in Israel, which is now so deserted that it is not believed to have ever existed. From being beloved, it has become unbeloved, and those who were not the people of God have begun to be the people of God. And that house, which was once glorious, now in the sight of Zerubbabel and Joshua and the remnant of the people, is as if it does not exist. But we should not only understand this to mean the temple buildings that we see have collapsed, but also everything that the Jews once held in high esteem. However, because the previous house was almost nonexistent, Zerubbabel the leader and Joshua the priest are called upon to establish the kingdom of Christ and priesthood and to enable the people, once the people of the land, to work in the house of the Lord and know that God is present with them. They should also fulfill the word that the Lord made with them when they departed from the land of Egypt. And I hope that we also depart from Egypt, so that we fulfill the word of the testament that we have received. The Lord God also promises his works to those who do them in his house, and fulfills his word to those who receive it, saying: 'And my spirit will be among you.' Behold the sacrament of the Trinity: I am with you, and my spirit, and the Word, in whom I made my covenant when you go forth from Egypt. But what he says 'among you' should be understood according to what is written in the Gospel: 'There stands among you, whom you do not know, one who comes after me' (John 1:26). Therefore, thus says the Lord of hosts to you who see the former house as it is now, 'It is as nothing in your eyes. For I am going to shake the heavens and the earth, when the voice of the Lord will be heard from heaven. I am going to shake the earth, when I gave the former people the covenant; and in my coming, darkness, storm, and darkness were seen. I moved the Red Sea, when I made a way for the people passing through. I moved the desert, or Egypt, through the plagues, emptying them of the worship of God, or through the wilderness where I led the people for forty years.' I will now move on to this. Which we see happen at the coming of the Lord and Savior. Indeed, at the time of his passion, with the sun setting, the sky was in motion and darkness occurred over the whole earth from the sixth hour until the ninth hour (Matt. XXVII and Luc. XXIII). The earth was moved, and rocks were split, and tombs were opened; the sea was stirred with the serpent that was in it being killed; the dry, once barren wilderness of the nations was also moved. But in this trembling of the whole world, all nations were also moved; for the sound of the apostles of the Lord went forth into all the earth, and their words reached to the ends of the world (Ps. 18). For this reason, all nations were moved, that from their movement a chosen multitude of nations might come forth, and those things which are illustrious wherever they may be. For example, chosen from Corinth, because there was a great multitude of God's people in it. Chosen from Macedonia, because the Church of God gathered in Thessalonica was great and did not need to be taught about charity (1 Thess. 14). Electa of Ephesus, so that they may know the mysteries of God and the sacraments never before revealed. What more? all the nations were stirred, to whom the Savior had sent the apostles, saying: Go, teach all the nations (Matt. XXVIII, 29), and from the many called, few chosen, built the Church of the first Christians. Therefore Peter the apostle also says: She who is in Babylon, elect, greets you, and so does my son Mark (I Pet. V, 15), and John: The elder, he says, to the elect lady; and then he mentions the children of the elect. Therefore, with these nations in turmoil, from which we can indeed receive opposing strengths, not being able to endure the splendor of the Lord, the chosen ones of all nations came, and the glory of the house of the Lord, which is the Church of the living God, was filled, the pillar and foundation of truth. This is according to the Septuagint. However, in Hebrew, it is held better and more significantly as we have mentioned before: And I will shake all nations, and the desired one will come to all nations. For truly, after he came, the glory of the house of the Lord was fulfilled. And as much as the Lord is distant from the servant, so much better is the house of the Lord, which the Lord presides over, than the previous house over which the servant presided. But when he says, 'The silver is mine, and the gold is mine,' the Lord of hosts says, I think no one believes that he is speaking of silver and gold, which are possessed by the rich and the kings. For in this manner, not only silver and gold are God's, as if of the Creator; but also the other metals, bronze, tin, lead, and the iron that tames all things. But I consider the silver with which the house of God is adorned to be the words of Scripture, of which it is said: The words of the Lord are pure words, as silver tried by fire, refined of earthly impurities seven times (Ps. 12:6); and the gold that is in the secret sense of the saints, and dwells in the hidden depths of the heart, and shines with the true light of God, which it is clear the Apostle understood when he speaks of those who build upon the foundation of Christ, as gold, silver, precious stones (1 Cor. 3); so that in gold there is hidden meaning, in silver there is appropriate speech, in precious stones there are works pleasing to God. The Church of the Savior becomes more illustrious with these metals, which once was a synagogue; with these living stones the house of Christ is built, and eternal peace is offered to it. Furthermore, what follows in the Septuagint: 'And peace of soul for the possession of every creature, that it may raise up this temple, as something superfluous and barely connected, since it is not reported by any Hebrew or any other interpreter, we have omitted.'

When this prophecy was uttered, about four years before the temple was finished, and sixty-eight after the former one was destroyed, it appears that some old men among the Jews were greatly dispirited on account of its being so much inferior in magnificence to that of Solomon. Compare Ezr 3:12. To raise the spirits of the people, and encourage them to proceed with the work, the prophet assures them that the glory of the second temple should be greater than that of the first, alluding perhaps to the glorious doctrines which should be preached in it by Jesus Christ and his apostles, Hag 2:1-9. He then shows the people that the oblations brought by their priests could not sanctify them while they were unclean by their neglect of the temple; and to convince them that the difficult times they had experienced during that neglect proceeded from this cause, he promises fruitful seasons from that day forward, Hag 2:10-19. The concluding verses contain a prediction of the mighty revolutions that should take place by the setting up of the kingdom of Christ under the type of Zerubbabel, Hag 2:20-23. As the time which elapsed between the date of the prophecy and the dreadful concussion of nations is termed in Hag 2:6, A Little While, the words may likewise have reference to some temporal revolutions then near, such as the commotions of Babylon in the reign of Darius, the Macedonian conquests in Persia, and the wars between the successors of Alexander; but the aspect of the prophecy is more directly to the amazing victories of the Romans, who, in the time of Haggai and Zechariah, were on the Very Eve of their successful career, and in the lapse of a few centuries subjugated the whole habitable globe; and therefore, in a very good sense, God may be said by these people to have shaken "the heavens, and the earth, and the sea, and the dry land;" and thus to have prepared the way for the opening of the Gospel dispensation. See Heb 12:25-29. Others have referred this prophecy to the period of our Lord's second advent, to which there is no doubt it is also applicable; and when it will be in the most signal manner fulfilled. That the convulsion of the nations introducing this most stupendous event will be very great and terrible, is sufficiently plain from Isaiah 34, Isa 35:1-10, as well as from many other passages of holy writ.

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

SECOND PROPHECY. The people, discouraged at the inferiority of this temple to Solomon's, are encouraged nevertheless to persevere, because God is with them, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver. (Hag 2:1-9) seventh month--of the Hebrew year; in the second year of Darius reign (Hag 1:1); not quite a month after they had begun the work (Hag 1:15). This prophecy was very shortly before that of Zechariah.

Glory of the New Temple, and the Blessings of the New Era - Haggai 2 This chapter contains three words of God, which Haggai published to the people in the seventh and ninth months of the second year of Darius, to strengthen them in their zeal for the building of the temple, and to preserve them from discouragement. The first of these words (Hag 2:1-9) refers to the relation in which the new temple would stand to the former one, and was uttered not quite four weeks after the building of the temple had been resumed.

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