Haggai 2

1 the seventh month. Ethanim or Tisri, answering to Sept.-Oct.

3. Who is left among you? “There might be some aged men still living, who had seen Solomon’s temple. Eighteen years before, there had been many such” (Ezra iii. 12: Canon Drake, in Speaker’s Commentary). The 70 years of exile were now completed.

as nothing. “The Holy of Holies was empty. The Ark, the Cherubim, the Tables of stone, the vase of Manna, the Rod of Aaron, were gone. The golden shields had vanished. Even the High Priest, though he had recovered his official dress, had not been able to resume the Breastplate with the oracular stones” (Stanley).

6. I will shake the heavens, etc. This figure is often used to signify great commotions and changes, political, social, or religious. Cp. Heb. xii. 26.

7 the desire. Heb., “the desire” (a feminine noun denoting collectiveness, “that which is most desired,” or, “the treasure”) “of all nations—they shall come.” Some regard this as applying to the Messiah personally; but the plural form of the verb in the Hebrew, as well as the feminine noun, forbids such an explanation of the passage. The obvious meaning is that the wealth (8) which they delight in “shall come” as an offering to Jehovah (cp. Isa. lx. 5; lxi. 6). The R.V. translates, “the desirable things of all nations shall come.” The French version has “les délices des toutes les nations.” In its largest application, the prediction is that all the richest of the world’s store, material, intellectual, and spiritual, shall be made tributary to the kingdom of God.

9. The glory of this latter house, etc. Rather, “The latter glory of this house shall be greater than the former” (R.V.), pointing to the spiritual glory which would arise from the presence of the Christ.

And in this place will I give peace. The worship now being re-established shall prepare the way for the Gospel of peace.

10 the ninth [month]. Chisleu, Nov.-Dec. Two months after the preceding message.

13. It shall be unclean. The holy offering does not sanctify whatever touches it; but the unclean pollutes anything that comes in contact with it; so your good works do not compensate for your neglect of My Temple; but this neglect makes everything else that you do unacceptable. Hence comes your want of that success which would be a mark of Divine favour towards you: cp. Jas. ii. 10.

15 upward. Rather, “forward,” or “onward.” So in ver. 18. The future has better things in store.

16 to draw out fifty [vessels]. Or, “to draw out fifty vats,” or, “barrels”; a measure doubtless large, but probably indefinite.

19. Is the seed yet in the barn? If this is to be read as a question the meaning is probably that which is suggested in Moffatt’s translation: “Will your seed be lying idle in the barns?” But some think that the original should read as a statement of fact, “Lo, the seed is still in the barn.” (So Luther.) But the harvest is sure.

21. I will shake, etc. See ver. 6.

22 of his brother. “Of his fellow.”

23 and will make thee as a signet. The seal, on which the owner’s name was engraved, was of the highest value to him, and kept with jealous care. Cp. Jer. xxii. 24. So, amidst all the convulsions of the nations, God will preserve His faithful servant Zerubbabel. This promise, like that in Matt. xxviii. 20; Mark xvi. 16, 17, may be regarded as having a further application to all God’s servants who are called to posts of difficulty or danger.

ZECHARIAH was the contemporary and fellow-worker of Haggai and prophesied for two years, 520 to 518 B.C. (For the conditions of the time and place, see Introduction to the Book of Haggai, above.) But his Book is more full of picturesque imagery, of inspiring visions, and especially of passages that had their fulfilment in the human life of the Lord Jesus Christ.

He begins with a call to repentance (i. 2-6). Then follows a series of seven visions. The vision of the horsemen among the myrtle-trees (i. 8-17), with its “comfortable words,” is to reassure the people generally in regard to God’s mercy and the fulfilment of His promises. The vision of the four horns and the four carpenters or smiths (i. 18-21) is a specific assurance of the overthrow of their oppressors. The vision of the man with the measuring line (ii. 1-8) foreshadows the growth of Jerusalem, the presence of God as her real defence, and her preciousness in His sight. In the fourth vision, which represents Joshua the high priest as being accused by the Adversary, God gives to His servant and

to the people the assurance of His pardon and cleansing (iii.). The fifth vision, of the golden candlestick with the olive-trees supplying the oil through the golden pipes (iv.) has its lesson of encouragement for the Church of God, in all its history, that no difficulties can hinder it (iv. 7), that its strength is not in material resources or human power but in God’s Spirit (iv. 6); and that small beginnings may have great endings (iv. 10). In the sixth vision, that of the flying roll, the woman and the ephah (v.), is shown the necessity for national righteousness and the punishment and removal of dishonesty and perjury. The last vision, that of the four chariots and the horses of different colours (vi. 1-8), is one of a more general and universal character and indicates the world dominion of “the Lord of all the earth” (v. 5).