Aggeo 2:22 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).

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 that day, saith the Lord of hosts,.... When all these kingdoms, and their thrones and strength, are destroyed; which shows that what follows cannot be understood literally of Zerubbabel, who lived not to see these things done: will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord; that is, the Messiah, as is owned by Abarbinel; who says (x), "the King Messiah shall come, who is of the seed of Zerubbabel; and he shall be the seal of the structure, and the end of the kingdoms; as it is said, "I will make thee as a signet, for I have chosen thee, saith the Lord of hosts"; for this no doubt is said concerning the days of the Messiah:'' and another Jewish writer (y), quoting the above author for the sense of this passage, and Eze 37:25, adds, "for the King Messiah he will be David, and he will be Zerubbabel, that he may be a rod going out of their stem;'' and another (z) on these words observes, "without doubt this is said concerning the expected Messiah, who will be of the seed of Zerubbabel; and therefore this promise was not at all fulfilled in him; for in the time of this prophecy he was but governor of Judah, and he never rose to greater dignity than what he then had:'' indeed these writers wrongly suppose the Messiah yet to come, and whom they in vain expect; and apply this, as they do many other prophecies, to the coming of Christ in the flesh, which belong to his spiritual appearance in his churches, or to his personal coming at the last day: however, this shows the conviction on their minds of the application of this and such like prophecies to the Messiah, who may be called Zerubbabel, as he is sometimes David, because he sprung from him, was of his lineage, and because he was a type of him, in bringing the people of the Jews out of the Babylonish captivity, in rebuilding the temple, in the government of the people, and in being chosen of God, and precious; as well as a servant of the Lord, as here expressed, and which is often mentioned as a character of the Messiah, Isa 49:3, and will make thee as a signet; preserve, protect and defend, love, value, and esteem, and advance to great honour and dignity, power and authority: the signet or seal on a man's right hand, being what he always wears, is ever in sight, and he is careful of; as well as is what he greatly esteems, and is dear unto him, and he highly values; and by which a prince signs his decrees and edicts; see Isa 49:2 Sol 8:6, for I have chosen thee, saith the Lord of hosts; to be the Redeemer and Saviour of his people; to be their King and Governor, and the Judge of the world. Christ is peculiarly God's elect, and in whom all his people are chosen; be is the chosen of God, and precious, Psa 89:19. The Targum is, "for in thee I am well pleased;'' which is said by God the Father concerning Christ more than once, Mat 3:17. It is a prophecy of the exaltation of Christ after he had done his work, as the Lord's servant, and especially in the latter day, when he shall be King over all the earth; all which cannot be so well applied to Zerubbabel; unless with Reinbeck we understand it of the time of his resurrection from the dead at the last day; when great honour shall be put upon him as a faithful servant, and great love and affection expressed to him; but that will be no other than what will be common to all the saints and chosen of God; Christ, in whom all prophecies terminate, and so this, is doubtless intended. (x) Mayene Jeshuah, fol. 13. 4. Vid. & Mashmiah Jeshuah, fol. 67. 2. (y) Abendana in Miclol Yophi in loc. (z) R. Isaac, Chizzuk Emunah, par. 1. c. 34. p. 289, 290. Next: Zechariah Introduction

(Verse 21 onwards) And the word of the Lord came a second time to Haggai on the twenty-fourth day of the month, saying: Speak to Zerubbabel, governor of Judah, saying: I will shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations. I will overthrow chariots and their riders. Horses and their riders shall also fall, each by the sword of his brother. On that day, declares the Lord of hosts, I will take you, Zerubbabel son of Shealtiel, my servant, declares the Lord, and make you like a signet ring, for I have chosen you, declares the Lord of hosts. In the LXX version, (the following words) were added: 'sea and dry land,' and it has 'less' (text): 'I will overthrow the strength of the kingdoms of the nations,' which is understood in a more complete sense from the reading of the LXX. Furthermore, it should be noted that on the same day, that is, on the twenty-fourth of the ninth month, without the month number being mentioned, because they were prophesying about the coming of Christ and his kingdom, the second discourse of our Lord is addressed not to Haggai as before, and not even to the prophet Haggai as in the fourth vision, but only to Haggai, that is, to the one celebrating the feasts of the Lord, because (Christ) is not said to be coming, but to be about to come and to be seen. And how did Abraham see the day of Christ, and rejoice (John 8); and John pointed out the Lamb of God with his finger (John 1): so also, seeing the kingdom of the Son of God, he would have in himself all the solemnities. In this place, there are different opinions among many: For some suspect that the first coming is spoken of; others, the second, when He is to come in His majesty. We accept both, because He reigned when He came, and will reign afterwards. However, if we want to learn about the end of the world, we will say what the apostle speaks of to the Corinthians: 'To destroy all principality, and power, and virtue, that God may be all in all' (I Cor. XV). And because it is mystical and pertains to the end of things, the prophet is commanded to speak only to Zorobabel, whom we have shown to have come in the type of Christ because of the assumption of the body from the seed of David. Therefore, these things are said to happen in the end, that the figure of this world passes away, and a new heaven and a new earth are created, and the Lord shakes the heaven and the earth, and destroys every principality, power, and virtue, and scatters the kings of the kingdoms, as it is written in Hebrew, and annihilates every opposing strength, so that even those who reigned before and the nations under their rule will benefit from the destruction of their kingdom, and with every eagerness for battle abolished, peace will follow; for this is what is said: And I will overthrow the chariots, or chariots, and their riders, and the horses will go up and their riders will go down. And so that you may know concerning the overthrow of the chariots and the falling horsemen, this is what we mean: See how it is said about Christ in Zechariah that He comes as a gentle king, riding upon a foal of a donkey, and He will destroy the chariots from Ephraim (Zechariah 9), and the horse from Jerusalem, so that there may be one flock and one shepherd, and both the Gentiles and the Jews may be held under the peaceful shepherd. But in order for these things that are perverse to be destroyed, each person will rise up against his brother with a sword (which I believe to be the sharpest expression of doctrine, cutting off every perverse thing), cutting off everything that is contrary. But the end of all these things is the best. For after the destruction of the suns, and the strengths of the rulers, and the chariots, and the horses, and the horsemen, on that day, says the Lord Almighty: I will take you, Zerubbabel, the son of Salathiel, my servant. However, servant is called because of the human body, for then the Son himself will be subject to him who subjected all things to himself, and in all things subject, he himself will be seen. But when this is fulfilled, God will place him as a seal in his hand: For God the Father has sealed him (John VI, 27): and this is the image of the invisible God, and the form of his substance: so that whoever believes in God, will be sealed as it were with a ring. I beg you, reader, to forgive the speaker's rapid discourse, and not to demand the elegance of speech which I have lost through many years of studying the Hebrew language: although Alecto always considers me to have been an infant and mute. To whom shall I say: The Lord will give the word to the one who evangelizes, with much power (Ps. LXVII, 12).

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.

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.

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

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.