Text -- Haggai 1:1-5 (NET)

Introduction

1:1 On the first day of the sixth month of King Darius’ second year, the Lord spoke this message through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak:

The Indifference of the People

1:2 The Lord who rules over all says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” 1:3 So the Lord spoke through the prophet Haggai as follows: 1:4 “Is it right for you to live in richly paneled houses while my temple is in ruins? 1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hag 1:1

Adoptive son to Shealtiel, being of the royal line, but by nature, son of Pedaiah.

Wesley: Hag 1:1

Appointed to this by the Persian king, over the remnant returned out of Babylon.

Wesley: Hag 1:1

A type of the great deliverer; one Joshua leads them into Canaan, another restores the temple.

Wesley: Hag 1:4

Arched and richly adorned.

JFB: Hag 1:1

Hystaspes, the king of Medo-Persia, the second of the world empires, Babylon having been overthrown by the Persian Cyrus. The Jews having no king of their own, dated by the reign of the world kings to whom they were subject. Darius was a common name of the Persian kings, as Pharaoh of those of Egypt, and Cæsar of those of Rome. The name in the cuneiform inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [LASSEN]. HERODOTUS [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. Ezr 4:24 harmonizes with Haggai in making this year the date of the resumption of the building.

JFB: Hag 1:1

Of the Hebrew year, not of Darius' reign (compare Zec 1:7; Zec 7:1, Zec 7:3; Zec 8:19). Two months later ("the eighth month," Zec 1:1) Zechariah began to prophesy, seconding Haggai.

JFB: Hag 1:1

Hebrew, JEHOVAH: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.

JFB: Hag 1:1

Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare Act 7:35; Gal 3:19).

JFB: Hag 1:1

Called also Shesh-bazzar in Ezr 1:8; Ezr 5:14, Ezr 5:16, where the same work is attributed to Shesh-bazzar that in Ezr 3:8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar was that of Daniel. Zerubbabel, his Hebrew name, means "one born in Babylon."

JFB: Hag 1:1

Or Salathiel. But 1Ch 3:17, 1Ch 3:19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at the death of his father (compare Mat 1:12; Luk 3:27).

JFB: Hag 1:1

To which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.

JFB: Hag 1:1

Called Jeshua (Ezr 2:2); so the son of Nun in Neh 8:17.

JFB: Hag 1:1

Or Jehozadak (1Ch 6:15), one of those carried captive by Nebuchadnezzar. Haggai addresses the civil and the religious representatives of the people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name.

JFB: Hag 1:2

Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.

JFB: Hag 1:2

"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.

JFB: Hag 1:2

The proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 558 B.C., 2Ki 25:9) were yet unexpired; this they make their plea for delay [HENDERSON]. The seventy years of captivity were completed long ago in the first year of Cyrus, 536 B.C. (Jer 29:10); dating from 606 B.C., Jehoiakim's captivity (2Ch 36:6). The seventy years to the completion of the temple (Jer 25:12) were completed this very year, the second of Darius [VATABLUS]. Ingenious in excuses, they pretended that the interruption in the work caused by their enemies proved it was not yet the proper time; whereas their real motive was selfish dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rash haste" [CALVIN]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. AUBERLEN denies that by "Artaxerxes" in Ezra 4:7-22 is meant Smerdis. Whether Smerdis or Artaxerxes Longimanus be meant, the interdict referred only to the rebuilding of the city, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but, It is not time yet. So the great work of life is left undone.

JFB: Hag 1:4

It is not time (Hag 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses?

JFB: Hag 1:4

Rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [MAURER]. Compare a similar repetition in 1Sa 25:24; Zec 7:5.

JFB: Hag 1:4

Rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2Sa 7:2)!

JFB: Hag 1:5

Literally, "Set your heart" on your ways. The plural implies, Consider both what ye have done (actively, Lam 3:40) and what ye have suffered (passively) [JEROME]. Ponder earnestly whether ye have gained by seeking self at the sacrifice of God.

Clarke: Hag 1:1

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

Clarke: Hag 1:1

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, Ezr 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

Clarke: Hag 1:1

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, 1Ch 6:15. But Seraiah was slain at Riblah, by order of Nebuchadnezzar, 2Ki 25:18-21.

Clarke: Hag 1:2

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.

Clarke: Hag 1:4

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.

Clarke: Hag 1:5

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?

Calvin: Hag 1:1

The Prophet mentions here the year, the month, and the day in which he began to rouse up the people from their sloth and idleness, by the command of God; for every one studied his own domestic interest, and had no concern for building the Temple.

This happened, he says, in the second year of Darius the king. Interpreters differ as to this time; for they do not agree as to the day or year in which the Babylonian captivity began. Some date the beginning of the seventy years at the ruin which happened under Jeconiah, before the erasing of the city, and the destruction of the Temple. It is, however, probable, that a considerable time had passed before Haggai began his office as a Prophet; for Babylon was taken twenty years, or little more, before the death of king Cyrus; his son Cambyses, who reigned eight years, succeeded him. The third king was Darius, the son of Hystaspes, whom the Jews will have to be the son of Ahasuerus by Esther; but no credit is due to their fancies; for they hazard any bold notion in matters unknown, and assert anything that may come to their brains or to their mouths; and thus they deal in fables, and for the most part without any semblance of truth. It may be sufficient for us to understand, that this Darius was the son of Hystaspes, who succeeded Cambyses, (for I omit the seven months of the Magi; for as they crept in by deceit, so shortly after they were destroyed;) and it is probable that Cambyses, who was the first-born son of Cyrus, had no male heir. Hence it was that his brother being slain by the consent of the nobles, the kingdom came to Darius. He, then, as we may learn from histories, was the third king of the Persians. Daniel says, in the Dan 5:0, that the city of Babylon had been taken by Cyrus, but that Darius the Mede reigned there.

But between writers there is some disagreement on this point; though all say that Cyrus was king, yet Xenophon says, that Cyaxares was ever the first, so that Cyrus sustained only the character, as it were, of a regent. But Xenophon, as all who have any judgement, and are versed in history, well know, did not write a history, but fabled most boldly according to his own fancy; for he invents the tale that Cyrus was brought up by his maternal grandfather, Astyages. But it is evident enough that Astyages had been conquered in war by Cyrus. ¹²⁷ He says also that Cyrus married a wife a considerable time after the taking of Babylon, and that she was presented to him by his uncle Cyaxares, but that he dared not to marry her until he returned to Persia, and his father Cambyses approved of the marriage. Here Xenophon fables, and gives range to his own invention, for it was not his purpose to write a history. He is a very fine writer, it is true; but the unlearned are much mistaken who think that he has collected all the histories of the world. Xenophon is a highly approved philosopher, but not an approved historian; for it was his designed object fictitiously to relate as real facts what seemed to him most suitable. He fables that Cyrus died in his bed, and dictated a long will, and spoke as a philosopher in his retirement; but Cyrus, we know, died in the Scythian war, and was slain by the queen, Tomyris, who revenged the death of her son; and this is well known even by children. Xenophon, however, as he wished to paint the image of a perfect prince, says that Cyrus died in his bed. We cannot then collect from the Cyropaeda, which Xenophon has written, anything that is true. But if we compare the historians together, we shall find the following things asserted almost unanimously:—That Cambyses was the son of Cyrus; that when he suspected his younger brother he gave orders to put him to death; that both died without any male issue; and that on discovering the fraud of the Magi, ¹²⁸ the son of Hystaspes became the third king of the Persian. Daniel calls Darius, who reigned in Babylon, the Mede; but he is Cyaxares. This I readily admit; for he reigned by sufferance, as Cyrus willingly declined the honor. And Cyrus, though a grandson of Astyages, by his daughter Mandane, was yet born of a father not ennobled; for Astyages, having dreamt that all Asia would be covered by what proceeded from his daughter, was easily induced to marry her to a stranger. When, therefore, he gave her to Cambyses, his design was to drive her to a far country, so that no one born of her should come to so great an empire: this was the advice of the Magi. Cyrus then acquired a name and reputation, no doubt, only by his own efforts; nor did he venture at first to take the name of a king, but suffered his uncle, and at the same time his father-in-law, to reign with him; and yet he was his colleague only for two years; for Cyasares lived no longer than the taking of Babylon.

I come then now to our Prophet: he says, In the second year of Darius it was commanded to me by the Lord to reprove the sloth of the people. We may readily conclude that more than twenty years had elapsed since the people began to return to their own country. ¹²⁹ Some say thirty or forty years, and others go beyond that number; but this is not probable. Some say that the Jews returned to their country in the fifty-eighth year of their captivity; but this is not true, and may be easily disproved by the words of Daniel as well as by the history of Ezra. Daniel says in the ninth chapter Dan 9:1 that he was reminded by God of the return of the people when the time prescribed by Jeremiah was drawing nigh. And as this happened not in the first year of Darius, the son of Hystaspes, but about the end of the reign of Belshasar before Babylon was taken, it follows that the time of the exile was then fulfilled. We have also this at the beginning of the history, ‘When seventy years were accomplished, God roused the spirit of Cyrus the king.’ We hence see that Cyrus had not allowed the free return of the people but at the time predicted by Jeremiah, and according to what Isaiah had previously taught, that Cyrus, before he was born, had been chosen for this work: and then God began openly to show how truly he had spoken before the people were driven into exile. But if we grant that the people returned in the fifty-eighth year, the truth of prophecy will not appear. They therefore speak very thoughtlessly who say that the Jews returned to their country before the seventieth year; for thus they subvert, as I have said, every notion of God’s favor.

Since then seventy years had elapsed when Babylon was taken, and Cyrus by a public edict permitted the Jews to return to their country, God at that time stretched forth his hand in behalf of the miserable exiles; but troubles did afterwards arise to them from their neighbors. Some under the guise of friendship wished to join them, in order to obliterate the name of Israel; and that they might make a sort of amalgamation of many nations. Then others openly carried on war with them; and when Cyrus was with his army in Scythia, his prefects became hostile to the Jews, and thus a delay was effected. Then followed Cambyses, a most cruel enemy to the Church of God. Hence the building of the Temple could not be proceeded with until the time of this Darius, the son of Hystaspes. But as Darius, the son of Hystaspes, favored the Jews, or at least was pacified towards them, he restrained the neighboring nations from causing any more delay as to the building of the Temple. He ordered his prefects to protect the people of Israel, so that they might live quietly in their country and finish the Temple, which had only been begun. And we may hence conclude that the Temple was built in forty-six years, according to what is said in the second chapter of John ¹³⁰ (Joh 2:20); for the foundations were laid immediately on the return of the people, but the work was either neglected or hindered by enemies.

But as liberty to build the Temple was given to the Jews, we may gather from what our Prophet says, that they were guilty of ingratitude towards God; for private benefit was by every one almost exclusively regarded, and there was hardly any concern for the worship of God. Hence the Prophet now reproves this indifference, allied as it was with ungodliness: for what could be more base than to enjoy the country and the inheritance which God had formerly promised to Abraham, and yet to make no account of God, nor of that special favor which he wished to confer—that of dwelling among them? An habitation on mount Sion had been chosen, we know, by God, that thence might come forth the Redeemer of the world. As then this business was neglected, and each one built his own house, justly does the Prophet here reprove them with vehemence in the name and by the command of God. Thus much as to the time. And he says in the second year of Darius, for a year had now elapsed since liberty to build the Temple had been allowed them; but the Jews were negligent, because they were too much devoted to their own private advantages.

And he says, that the word was given by his hand to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Josedech. We shall hereafter see that this communication had a regard without distinction to the whole community; and, if a probable conjecture be entertained, neither Zerubbabel nor Joshua were at fault, because the Temple was neglected; nay, we may with certainty conclude from what Zechariah says, that Zerubbabel was a wise prince, and that Joshua faithfully discharged his office as a priest. Since then both spent their labor for God, how was it that the Prophet addressed them? and since the whole blame belonged to the people, why did he not speak to them? why did he not assemble the whole multitude? The Lord, no doubt, intended to connect Zerubbabel and Joshua with his servant as associates, that they three might go forth to the people, and deliver with one mouth what God had committed to his servant Haggai. This then is the reason why the Prophet says, that he was sent to Zerubbabel and Joshua.

Let us at the same time learn, that princes and those to whom God has committed the care of governing his Church, never so faithfully perform their office, nor discharge their duties so courageously and strenuously, but that they stand in need of being roused, and, as it were, stimulated by many goads. I have already said, that in other places Zerubbabel and Joshua are commended; yet the Lord reproved them and severely expostulated with them, because they neglected the building of the Temple. This was done, that they might confirm by their authority what the Prophet was about to say: but he also intimates, that they were not wholly free from blame, while the people were thus negligent in pursuing the work of building the Temple.

Zerubbabel is called the son of Shealtiel: some think that son is put here for grandson, and that his father’s name was passed over. But this seems not probable. They quote from the Chronicles a passage in which his father’s name is said to be Pedaiah: but we know that it was often the case among that people, that a person had two names. I therefore regard Zerubbabel to have been the son of Shealtiel. He is said to have been the governor ¹³¹ of Judah; for it was necessary that some governing power should continue in that tribe, though the royal authority was taken away, and all sovereignty and supreme power extinguished. It was yet God’s purpose that some vestiges of power should remain, according to what had been predicted by the patriarch Jacob,

‘Taken away shall not be the scepter from Judah, nor a leader from his thigh, until he shall come;’ etc. (Gen 49:10.)

The royal scepter was indeed taken away, and the crown was removed, according to what Ezekiel had said, ‘Take away the crown, subvert, subvert, subvert it,’ (Eze 21:26;) for the interruption of the government had been sufficiently long. Yet the Lord in the meantime preserved some remnants, that the Jews might know that that promise was not wholly forgotten. This then is the reason why the son of Shealtiel is said to be the governor of Judah. It now follows—

Calvin: Hag 1:2

They who think that seventy years had not passed until the reign of Darius, may from this passage be easily disproved: for if the seventy years were not accomplished, an excuse would have been ready at hand,—that they had deferred the work of building the Temple; but it was certain, that the time had then elapsed, and that it was owing to their indifference that the Temple was not erected, for all the materials were appropriated to private uses. While then they were thus taking care of themselves and consulting their own interest, the building of the Temple was neglected. That the Temple was not built till the reign of Darius, this happened, as we have said, from another cause, because the prefects of king Cyrus gave much annoyance to the Jews, and Cambyses was most hostile to them. But when liberty was restored to them, and Darius had so kindly permitted them to build the Temple, they had no excuse for delay.

It is however probable that they had then many disputes as to the time; for it may have been, that they seizing on any pretext to cover their sloth, made this objection,—that many difficulties had occurred, because they had been too precipitate, and that they had thus been punished for their haste, because they had rashly undertaken the building of the Temple: and we may also suppose that they took another view of the time as having not yet come, for easily might this objection occur to them,—“It is indeed true that the worship of God is deservedly to be preferred to all other things; but the Lord grants us this indulgence, so that we are allowed to build our own houses; and in the meantime we attend to the sacrifices. Have not our fathers lived many ages without a Temple? God was then satisfied with a sanctuary: there is now an altar erected, and there sacrifices are offered. The Lord then will forgive us if we defer the building of the Temple to a suitable time. But in the meantime every one may build his own house, so that afterwards the Temple may at leisure be built more sumptuously.” However this may have been, we find that true which I have often stated,—that the Jews were so taken up with their own domestic concerns, with their own ease, and with their own pleasures, that they made very little account of God’s worship. This is the reason why the Prophet was so greatly displeased with them.

He declares what they said, This people say, The time is not yet come to build the house of Jehovah ¹³² He repeats here what the Jews were wont to allege in order to disguise their sloth, after having delayed a long time, and when they could not, except through consummate effrontery, adduce anything in their own defense. We however see, that they hesitated not to promise pardon to themselves. Thus also do men indulge themselves in their sins, as though they could make an agreement with God and pacify him with some frivolous things. We see that this was the case then. But we may also see here, as in a mirror, how great is the ingratitude of men. The kindness of God had been especially worthy of being remembered, the glory of which ought to have been borne in mind to the end of time: they had been restored from exile in a manner beyond what they had ever expected. What ought they to have done, but to have devoted themselves entirely to the service of their deliverer? But they built, no, not even a tent for God, and sacrificed in the open air; and thus they wilfully trifled with God. But at the same time they dwelt at ease in houses elegantly fitted up.

And how is the case at this day? We see that through a remarkable miracle of God the gospel has shone forth in our time, and we have emerged, as it were, from the abodes below. Who does now rear up, of his own free-will, an altar to God? On the contrary, all regard what is advantageous only to themselves; and while they are occupied with their own concerns, the worship of God is cast aside; there is no care, no zeal, no concern for it; nay, what is worse, many make gain of the gospel, as though it were a lucrative business. No wonder then, if the people have so basely disregarded their deliverance, and have almost obliterated the memory of it. No less shameful is the example witnessed at this day among us.

But we may hence also see how kindly God has provided for his Church; for his purpose was that this reproof should continue extant, that he might at this day stimulate us, and excite our fear as well as our shame. For we also thus grow frigid in promoting the worship of God, whenever we are led to seek only our own advantages. We may also add, that as God’s temple is spiritual, our fault is the more atrocious when we become thus slothful; since God does not bid us to collect either wood, or stones, or cement, but to build a celestial temple, in which he may be truly worshipped. When therefore we become thus indifferent, as that people were thus severely reproved, doubtless our sloth is much more detestable. We now see that the Prophet not only spoke to men of his age, but was also destined, through God’s wonderful purpose, to be a preacher to us, so that his doctrine sounds at this day in our ears, and reproves our torpor and ungrateful indifference: for the building of the spiritual temple is deferred, whenever we become devoted to ourselves, and regard only what is advantageous to us individually. We shall go on with what follows tomorrow.

Calvin: Hag 1:5

Here the Prophet deals with the refractory people according to what their character required; for as to those who are teachable and obedient, a word is enough for them; but they who are perversely addicted to their sins must be more sharply urged, as the Prophet does here; for he brings before the Jews the punishments by which they had been already visited. It is commonly said, that experience is the teacher of fools; and the Prophet has this in view in these words, apply your hearts to your ways; ¹³⁵ that is, “If the authority of God or a regard for him is of no importance among you, at least consider how God deals with you. How comes it that ye are famished, that both heaven and earth deny food to you? Besides, though ye consume much food, it yet does not satisfy you. In a word, how is it that all things fade away and vanish in your hands? How is this? Ye cannot otherwise account for it, but that God is displeased with you. If then ye will not of your own accord obey God’s word, let these judgements at least induce you to repent.” It was to apply the heart to their ways, when they acknowledged that they were thus famished, not by chance, but that the curse of God urged them, or was suspended over their heads. He therefore bids them to receive instruction from the events themselves, or from what they were experiencing; and by these words the Prophet more sharply teaches them; as though he had said, that they profited nothing by instruction and warning, and that it remained as the last thing, that they were to be drawn by force while the Lord was chastising them.

Defender: Hag 1:1

"Darius the king" was Darius Hystaspes, who ruled the Persian empire from 521 to 486 b.c., also known as "Darius the Great."

Defender: Hag 1:1

Haggai preceded Zechariah and then Malachi as the three post-exilic prophets, ministering to the returning Jews who rebuilt Jerusalem and its temple. Both Haggai and his younger contemporary, Zechariah, are mentioned in Ezr 5:1 and Ezr 6:14. Haggai was probably very old when he wrote his short book - the shortest Old Testament book except Obadiah and the only two-chapter book in the Bible.

Defender: Hag 1:1

Zerubbabel, the governor, had led the first contingent of returning exiles from Babylon following the decree of Cyrus (Ezr 1:2; Ezr 2:2). Here, he is called "the son of Shealtiel (or Salathiel)," whereas 1Ch 3:17-19 indicates that Salathiel was his uncle, with Pedaiah his father. A possible explanation is that Salathiel became his foster father, as it were, after Pedaiah died. Another possibility is that, through a Levirate marriage (as described in Deu 25:5, Deu 25:6), Shealtiel died without a son, and Pedaiah married his widow, giving their first-born son the name of Shealtiel as his legal father."

Defender: Hag 1:2

The temple had been started soon after the edict of Cyrus in 536 b.c., but opposition in the land and other problems had discouraged them and they soon quit building, with the temple still very incomplete (Ezr 4:24). This was the occasion for Haggai's prophecy. Darius also renewed Cyrus' authorization to continue the work, and the temple project was soon resumed and finally finished (Ezr 6:1-14)."

Defender: Hag 1:4

The "cieled houses" were paneled with fine woods normally found only in palaces."

Defender: Hag 1:5

This is the first of five admonitions in Haggai's brief prophecy to "consider" what they were doing (Hag 1:5, Hag 1:7; Hag 2:15, Hag 2:18)."

TSK: Hag 1:1

second : Hag 2:1, Hag 2:10,Hag 2:20; Ezr 4:24, Ezr 5:1, Ezr 5:2; Zec 1:1

the sixth : Elul the sixth month of the ecclesiastical year, answering to a part of September.

by Haggai : Heb. by the hand of Haggai, Exo 4:13; 1Ki 14:18; 2Ki 14:25; Ezr 6:14

unto : Hag 1:12, Hag 1:14, Hag 2:2, Hag 2:4, Hag 2:21-23; 1Ch 3:17, 1Ch 3:19, Salathiel, Ezr 2:2, Ezr 3:2, Ezr 3:8, Ezr 4:2, Ezr 5:2; Neh 7:7; Zec 4:6-10; Mat 1:12, Mat 1:13, Zorobabel, Salathiel, Luk 3:27

governor : or, captain, Ezr 1:8, Ezr 2:63; Neh 5:14, Neh 8:9

Joshua : Ezr 2:2, Ezr 3:8, Ezr 5:2; Neh 12:1, Neh 12:10

Josedech : 1Ch 6:14, 1Ch 6:15, Jehozadak

TSK: Hag 1:2

This : Num 13:31; Ezr 4:23, Ezr 4:24, Ezr 5:1, Ezr 5:2; Neh 4:10; Pro 22:13, Pro 26:13-16, Pro 29:25; Ecc 9:10, Ecc 11:4; Son 5:2, Son 5:3

TSK: Hag 1:3

by Haggai : Ezr 5:1; Zec 1:1

TSK: Hag 1:4

to : 2Sa 7:2; Psa 132:3-5; Mat 6:33; Phi 2:21

and : Psa 74:7, Psa 102:14; Jer 26:6, Jer 26:18, Jer 52:13; Lam 2:7, Lam 4:1; Eze 24:21; Dan 9:17, Dan 9:18, Dan 9:26, Dan 9:27; Mic 3:12; Mat 24:1, Mat 24:2

TSK: Hag 1:5

thus : Hag 1:7, Hag 2:15-18; Lam 3:40; Eze 18:28; Luk 15:17; 2Co 13:5; Gal 6:4

Consider your ways : Heb. Set your heart on your ways, Exo 7:23, Exo 9:21 *marg. Psa 48:13 *marg. Eze 40:4; Dan 6:14, Dan 10:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hag 1:1

In the second year of Darius - , i. e., Hystaspis. The very first word of prophecy after the captivity betokens that they were restored, not yet as before, yet so, as to be hereafter, more than before. The earthly type, by God’ s appointment, was fading away, that the heavenly truth might dawn. The earthly king was withdrawn, to make way for the heavenly. God had said of Jeconiah Jer 22:30, "No man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Israel:"and so now prophecy begins to be dated by the years of a foreign earthly ruler, as in the Baptism of the Lord Himself Luk 3:1. Yet God gives back in mercy more than He withdraws in chastisement. The earthly rule is suspended, that people might look out more longingly for the heavenly.

In the sixth month - They counted by their own months, beginning with Nisan, the first of the ecclesiastical year (which was still used for holy purposes and in sacred history), although, having no more any kings, they dated their years by those of the empire, to which they were subject (See Zec 1:7; Zec 7:1) in the sixth month, part of our July and August, their harvest was past, and the dearth, which they, doubtless ascribed (as we do) to the seasons, and which Haggai pointed out to be a judgment from God, had set in for this year also. The months being lunar, the first day of the month was the festival of the new moon, a popular feast Pro 7:20 which their forefathers had kept Isa 1:13-14, while they neglected the weightier matters of the law, and which the religious in Israel had kept, even while separated from the worship at Jerusalem (2Ki 4:23; add Amo 8:5; Hos 2:11). In its very first day, when the grief for the barren year was yet fresh, Haggai was stirred to exhort them to consider their way; a pattern for Christian preachers, to bring home to people’ s souls the meaning of God’ s judgments. God directs the very day to be noted, in which He called the people anew to build His temple, both to show the readiness of their obedience, and a precedent to us to keep in memory days and seasons, in which He stirs our souls to build more diligently His spiritual temple in our souls .

By the hand of Haggai - God does almost everything which He does for a person through the hands of people. He commits His words and works for people into the hands of human beings as His stewards, to dispense faithfully to His household. Luk 12:42. Hence, He speaks so often of the law, which He commanded "by the hand of Moses;"but also as to other prophets, Nathan 2Sa 12:25, Ahijal, 1Ki 12:15; 1Ki 14:16; 2Ch 10:15. Jehu 1Ki 16:7, Jonah 2Ki 14:25, Isaiah Isa 20:2, Jeremiah Jer 37:2, and the prophets generally. Hos. 7:20; 2Ch 29:25 the very prophets of God, although gifted with a Divine Spirit, still were willing and conscious instruments in speaking His words.

Unto Zerubbabel - (so called from being born in Babylon) "the son of Sheatiel."By this genealogy Zerubbabel is known in the history of the return from the captivity in Ezra and Nehemiah Ezr 3:2, Ezr 3:8; Ezr 5:2; Neh 12:1. God does not say by Jeremiah, that Jeconiah should have no children, but that he should in his lifetime be childless, as it is said of those married to the uncle’ s or brother’ s widow Lev 20:20-21, "they shall die childless."Jeremiah rather implies that he should have children, but that they should die untimely before him. For he calls Jeconiah Jer 22:30, "a man who shall not prosper in his days; for there shall not prosper a man of his seed, sitting on the throne of David, and ruling anymore in Israel."He should die (as the word means) "bared"of all, alone and desolate. The own father of Shealtiel appears to have been Neri Luk 3:27, of the line of Nathan son of David; not, of the line of the kings of Judah. Neri married, one must suppose, a daughter of Assir, son of Jeconiah 1Ch 3:17-19 whose grandson Shealtiel was; and Zerubbabel was the own son of Pedaiah, the brother of Shealtiel, as whose son he was in the legal genealogy inscribed, according to the law as to those who die childless Deu 23:5-10, or as having been adopted by Shealtiel being himself childless, as Moses was called the son of the daughter of Pharaoh Exo 2:10. So broken was the line of the unhappy Jehoiachin, two thirds of whose own life was passed in the prison Jer 52:31, into which Nebuchadnezzar did cast him.

Governor of Judah - The foreign name betokens that the civil rule was now held from a foreign power, although Cyrus showed the Jews the kindness of placing one of themselves, of royal extraction also, as his deputy over them.

The lineage of David is still in authority, connecting the present with the past, but the earthly kingdom had faded away. Under the name "Sheshbazzar"Zerubbabel is spoken of both as the "prince"and the "governor"Ezr 5:14, of Judah. With him is joined "Joshuah the son of Josedech, the high priest,"whose father went into captivity 1Ch 6:15, when his grandfather Seraiah was slain by Nebuchadnezzar 2Ki 25:18-21. The priestly line is also preserved. Haggai addresses these two, the one of the royal, the other of the priestly, line, as jointly responsible for the negligence of the people; he addresses the people only through them. Together, they are types of Him, the true King and true priest, Christ Jesus, who by the resurrection raised again the true temple, His Body, after it had been destroyed .

Barnes: Hag 1:2

Thus speaketh the Lord of hosts, saying, This people say - Not Zerubbabel or Joshua, but "this people."He says not, "My people,"but reproachfully "this people,"as, in acts, disowning Him, and so deserving to be disowned by Him. "The time is not come,"literally "It is not time to come, time for the house of the Lord to be built". They might yet sit still; the time for them "to come"was not yet, for not yet was the "time for the house of the Lord to be built."Why it was not time, they did not say. The government did not help them; the original grant by Cyrus Ezr 3:7 was exhausted; the Samaritans hindered them, because they would not own them, (amid their mishmash of worship, "worshiping,"our Lord tells them Joh 4:22, "they know not what"), as worshipers of the same God. It was a bold excuse, if they said, that the 70 years during which the temple was to lie waste, were not yet ended.

The time had long since come, when, 16 years before, Cyrus had given command that the house of God should be built. The prohibition to build, under Artaxerxes or Pseudo-Smerdis, applied directly to the city and its walls, not to the temple, except so far as the temple itself, from its position, might be capable of being used as a fort, as it was in the last siege of, Jerusalem. Yet in itself a building of the size of the temple, apart from outer buildings, could scarcely so be used. The prohibition did not hinder the building of stately private houses, as appears from Haggai’ s rebuke. The hindrances also, whatever they were, had not begun with that decree. The death of Pseudo-Smerdis had now, for a year, set them free, if had they had any zeal for the glory and service of God. Otherwise, Haggai would not blamed them. God, knowing that He would bend the heart of Darius, as He had that of Cyrus, requires the house to be built without the king’ s decree. It was built in faith, that God would bring through what He had enjoined, although outward things were as adverse now as before. And what He commanded He prospered Ezra 5\endash 6.

There was indeed a second fulfillment of 70 years, from the destruction of the temple by Nebuchadnezzar 586 b.c., to its consecration in the 6th year of Darius 516 b.c. But this was through the willfulness of man, prolonging the desolation decreed by God, and Jeremiah’ s prophecy relates to the people not to the temple.

"The prophet addresses his discourse to the chiefs (in Church and state) and yet accuses directly, not their listlessness but that of the people, in order both to honor them before the people and to teach that their sins are to be blamed privately not publicly, lest their authority should be injured, and the people incited to rebel against them; and also to shew that this fault was directly that of the people, whom he reproves before their princes, that, being openly convicted before them, it might be ashamed, repent, and obey God; but that indirectly this fault touched the chiefs themselves, whose office it was to urge the people to this work of God". "For seldom is the prince free from the guilt of his subjects, as either assenting to, or winking at them, or not coercing them, though able."

Since also Christians are the temple of God, all this prophecy of Haggai is applicable to them . "When thou seest one who has lapsed thinking and preparing to build through chastity the temple which he had before destroyed through passion, and yet delaying day by day, say to him, ‘ Truly thou also art of the people of the captivity, and sayest, The time is not yet come for building the house of the Lord.’ Whoso has once settled to restore the temple of God, to him every time is suited for building, and the prince, Satan, cannot hinder, nor, the enemies around. As soon as being thyself converted, thou callest upon the name of the Lord, He will say, "Behold Me". "To him who willeth to do right, the time is always present; the good and right-minded have power to fulfill what is to the glory of God, in every time and place."

Barnes: Hag 1:3

And the word of the Lord came - o "Before, he prophesied nothing, but only recited the saying of the people; now he refutes it in his prophecy, and repeats, again and again, that he says this not of himself, but from the mind and mouth of God."It is characteristic of Haggai to inculcate thus frequently, that his words are not his own, but the words of God. Yet "the prophets, both in their threats and prophecies, repeat again and again, "Thus saith the Lord,"teaching us, how we should prize the word of God, hang upon it, have it ever in our mouth, reverence, ruminate on, utter, praise it, make it our continual delight."

Barnes: Hag 1:4

Is it time for you - You, being what you are, the creatures of God, "to dwell in your ceiled houses,"more emphatically, in your houses, and those "ceiled,"probably with costly woods, such as cedar . But where then was the excuse of want of means? They imitated, in their alleged poverty, what is spoken of as magnificent in their old kings, Solomon and Shallum, but not having, as Solomon first did (1Ki 6:9, ויספן ), "covered the house of God with beams and rows of cedar". "Will ye dwell in houses artificially adorned, not so much for use as for delight, and shall My dwelling-place, wherein was the Holy of holies, and the cherubim, and the table of showbread, be bestreamed with rains, desolated in solitude, scorched by the sun?"

"With these words carnal Christians are reproved, who have no glow of zeal for God, but are full of self-love, and so make no effort to repair, build, or strengthen the material temples of Christ, and houses assigned to His worship, when aged, ruinous, decaying or destroyed, but build for themselves curious, voluptuous, superfluous dwellings. In these the love of Christ gloweth not; these Isaiah threateneth, Isa 5:8, Isa 5:12. "Woe to you who join house to house and field to field, and regard not the work of the Lord!"

To David and Solomon the building of God’ s temple was their heart’ s desire; to early Christian Emperors, to the ages of faith, the building of Churches; now mostly, owners of lands build houses for this world’ s profit, and leave it to the few to build in view of eternity, and for the glory of God.

Barnes: Hag 1:5

And now, thus saith the Lord of hosts; "Consider,"(literally "set your heart upon) your ways,"what they had been doing, what they were doing, and what those doings had led to, and would lead to. This is ever present to the mind of the prophets, as speaking God’ s words, that our acts are not only "ways"in which we go, each day of life being a continuance of the day before; but that they are ways which lead, somewhere in God’ s Providence and His justice; to some end of the "way,"good or bad. So God says by Jeremiah Jer 21:8. "I set before you the way of life and the way of death;"and David Psa 16:11, "Thou wilt show me the path of life,"where it follows, "In Thy presence is the fullness of joy and at Thy Right Hand there are pleasures forevermore;"and Solomon Pro 6:23, "Reproofs of instruction are the way of life;"and, he is in Pro 10:17, "the way of life who keepeth instruction; and he who forsaketh rebuke, erreth;"and Pro 15:24, "The way of life is above to the wise, that he may depart from hell beneath;"and of the adulterous woman, Pro 7:27. "Her house are the ways of hell, going down to the chambers of death"and Pro 5:5-6, "her feet go down unto death; her steps take hold on hell; lest thou shouldest ponder the path of life."Again, Pro 14:12; Pro 16:25. "There is a way that seemeth right unto a man, and the end thereof are the ways of death;"and contrariwise Pro 4:18, "The path of the righteous is a shining light, shining more and more until the mid-day"Pro 2:13. "The ways of darkness"are the ways which end in darkness; and when Isaiah says Isa 59:8, "The way of peace hast thou not known,"he adds, "whosoever goeth therein shall not know peace."They who choose not peace for their way, shall not find peace in and for their end.

On these your ways, Haggai says, "set your hearts,"not thinking of them lightly, nor giving a passing thought to them, but fixing your minds upon them; as God says to Satan Job 1:8, "Hast thou set thy heart on My servant Job?"and God is said to set His eye or His face upon man for good Jer 24:6; or for evil Jer 21:10, He speaks also, not of setting the mind, applying the understanding, giving the thoughts, but of "setting the heart,"as the seat of the affections. It is not a dry weighing of the temporal results of their ways, but a loving dwelling upon them, for repentance without love is but the gnawing of remorse.

Set your heart on your ways; - i. e., your affections, thoughts, works, so as to be circumspect in all things; as the apostle Paul says 1Ti 5:21, "Do nothing without forethought,"i. e., without previous judgment of reason; and Solomon Pro 4:25, "Let thine eyes look right on, and let thine eyelids look straight before thee;"and the son of Sirach, "Son, do nothing without counsel and when thou hast done it thou wilt not repent."For since, according to a probable proposition, nothing in human acts is indifferent, i. e., involving neither good nor ill deserts, they who do not thus set their hearts upon their ways, do they not daily incur almost countless sins, in thought, word, desire, deed, yea and by omission of duties? Such are all fearless persons who heed not to fulfill what is written Pro 4:23, ‘ Keep your heart with all watchfulness. ‘ "

"He "sows much"to his own heart, but "brings in little,"who by reading and hearing knows much of the heavenly commands, but by negligence in deeds bears little fruit. "He eats and is not satisfied,"who, hearing the words of God, coveteth the gains or glory of the world. Well is he said not to be "satisfied,"who eateth one thing, hungereth after another. He drinks and is not inebriated, who inclineth his ear to the voice of preaching, but changeth not his mind. For through inebriation the mind of those who drink is changed. He then who is devoted to the knowledge of God’ s word, yet still desireth to gain the things of the world, drinks and is not inebriated. For were he inebriated, no doubt he would have changed his mind and no longer seek earthly things, or love the vain and passing things which he had loved. For the Psalmist says of the elect Psa 36:8, "they shall be inebriated with the richness of Thy house,"because they shall be filled with such love of Almighty God, that, their mind being changed, they seem to be strangers to themselves, fulfilling what is written Mat 16:24, ‘ If any will come after Me, let him deny himself. ‘ "

Poole: Hag 1:1

Darius: of this name there were seven, Darius Medus, Hystaspes, Longimanus, Nothus, Ochus, Arsames, Codomanus; one before Cyrus, viz. that Darius which is distinguished from the other by Medus, the Mede; the next Darius was son of Hystaspes, and third king of Persia, (if we leave out Smerdis the cheat, who on Cambyses’ s death counterfeited the true Smerdis, slain by Cambyses’ s order, got into the throne, but was discovered and slain at seven months’ end,) of whom the text speaketh; unless you can think Joshua high priest through one hundred and forty-four years, and some considerable number of Jews to have lived one hundred and ninety-six years, and the returned captives to have wanted a temple for one hundred and twelve years at least, which incredible things attend them who will have this Darius to be Nothus.

The king as being the greatest of that time, and by way of eminency above others.

In the sixth month Elul, answering to part of our August and September.

The word of the Lord the command or direction what they should do, and reproof for what they had omitted to do.

Haggai: we read nothing of his parentage or country in the Scripture; he doted that thought him an angel.

The prophet inspired, sent, approved, and assisted of God in his office.

Zerubbabel whose name speaks either his birth in Babylon, or his interest and power there as some conjecture: probably his birth in Babylon might be ground of trusting him with the government of Judah, to which he had right.

Son of Shealtiel adoptive son to Shealtiel, being of the royal line, probably he was the chief branch thereof, uncle to him; but by nature, or by generation, son of Pedaiah; or else there were two Zerubbabels, sons of two brothers, Pedaiah and Shealtiel.

Governor of Judah appointed to this by the Persian king, under whose power the Jews were now fallen, and at whose pleasure governors were placed or displaced over the remnant returned out of Babylon, and once at last settled in the land of Judah.

Joshua a type of the great Deliverer; one Joshua leads them into Canaan, another restores the temple.

Josedech whose name did portend good to this people, and bespoke God’ s righteousness; his father Seraiah was high priest and slain by Nebuchadnezzar.

The high priest by lineal descent according to the law, chief of power in church matters, as Zerubbabel was chief in civil things: to these the prophet is sent to stir them up to the building of the temple.

HAGGAI

THE ARGUMENT

Haggai is the first prophet that appears in the name of the Lord of hosts, to awaken, reprove, direct, exhort, and encourage both the governor, high priest, and people, returned out of captivity, to the restoring and settling the worship of God, to the rebuilding the temple, whose foundations, together with the altar of burnt-offering, had been laid seventeen or eighteen years ago; but the finishing of the temple prohibited by Cambyses all the time of his being viceroy to his father Cyrus, and during his own reign; and neglected near two years in Darius Hystaspes’ s time, through the covetousness of many, the coldness of some, and the cowardice of others among the Jews, who were all bent on their own private concerns, and pleaded it was not time to set about the building of God’ s temple, and who in all probability would have deferred it much longer had they been let alone: now therefore the Lord doth, in zeal for his own glory, and in mercy to his people, send his servant Haggai to awaken them to their duty, which was this, the building the temple, and restoring the pure worship of God. He reproves them for neglecting this; tells them this sin was the cause of the penury and scarcity which afflicted them these fifteen or sixteen years past; assures them that, so soon as ever they begin the work, their ground, their cattle, their vines and olives, should wonderfully increase their store; promiseth God’ s presence with them, and with it a supply of gold and silver, which are his, and he will, as he did by the bounty of Darius and the contributions of others, bring in to them; and though the external glory of this temple were less than that of the first temple, yet this second temple should exceed the first in glory for so much as their expected, longed-for, and the blessed Messiah should appear in it. All which, as they were weighty arguments in themselves considered, so, through the co-operation of the Spirit of God, they prevailed with his hearers, who set about the work; and when opposed by their enemies, who sent to Darius to solicit him to renew the prohibition, he on the contrary confirms and enlargeth their charter granted by the grand Cyrus, and annexeth severe penalties on all that dare hinder this work; all which particularly, and at large, are set down in the sixth and seventh chapters of Ezra. And so in four years’ time the temple is finished, the feast of dedication is celebrated, and the final issue answers to the name of the prophet who, sent of God, set it forwards, Haggai, who hath his name from the word that signifieth a feast, as if we should call him Festivus. He closeth all with a close prediction of many and long wars and seditions to come among the Gentiles, to the overthrow of the enemies of the Jews.

HAGGAI CHAPTER 1

The time when Haggai prophesied, Hag 1:1 . Haggai reproveth the people’ s delay in building the temple, Hag 1:2-6 . He inciteth them to set about it, Hag 1:7-11 . He promiseth them, being forward of themselves, God’ s assistance, Hag 1:12,13 . The work is set forward, Hag 1:14,15 .

Darius: of this name there were seven, Darius Medus, Hystaspes, Longimanus, Nothus, Ochus, Arsames, Codomanus; one before Cyrus, viz. that Darius which is distinguished from the other by Medus, the Mede; the next Darius was son of Hystaspes, and third king of Persia, (if we leave out Smerdis the cheat, who on Cambyses’ s death counterfeited the true Smerdis, slain by Cambyses’ s order, got into the throne, but was discovered and slain at seven months’ end,) of whom the text speaketh; unless you can think Joshua high priest through one hundred and forty-four years, and some considerable number of Jews to have lived one hundred and ninety-six years, and the returned captives to have wanted a temple for one hundred and twelve years at least, which incredible things attend them who will have this Darius to be Nothus.

The king as being the greatest of that time, and by way of eminency above others.

In the sixth month Elul, answering to part of our August and September.

The word of the Lord the command or direction what they should do, and reproof for what they had omitted to do.

Haggai: we read nothing of his parentage or country in the Scripture; he doted that thought him an angel.

The prophet inspired, sent, approved, and assisted of God in his office.

Zerubbabel whose name speaks either his birth in Babylon, or his interest and power there as some conjecture: probably his birth in Babylon might be ground of trusting him with the government of Judah, to which he had right.

Son of Shealtiel adoptive son to Shealtiel, being of the royal line, probably he was the chief branch thereof, uncle to him; but by nature, or by generation, son of Pedaiah; or else there were two Zerubbabels, sons of two brothers, Pedaiah and Shealtiel.

Governor of Judah appointed to this by the Persian king, under whose power the Jews were now fallen, and at whose pleasure governors were placed or displaced over the remnant returned out of Babylon, and once at last settled in the land of Judah.

Joshua a type of the great Deliverer; one Joshua leads them into Canaan, another restores the temple.

Josedech whose name did portend good to this people, and bespoke God’ s righteousness; his father Seraiah was high priest and slain by Nebuchadnezzar.

The high priest by lineal descent according to the law, chief of power in church matters, as Zerubbabel was chief in civil things: to these the prophet is sent to stir them up to the building of the temple.

Poole: Hag 1:2

Thus speaketh by way of reproof, and to awaken the drowsy Jews; he who knew their heart tells them what they both thought and spoke.

This people whom mercy preserved in, redeemed out of Babylon, and brought into their land on purpose to build the temple. This people, whom Cyrus by proclamation sent to do this, who seemed to long for a temple when they were in Babylon.

Say discourse thus among themselves, and discourage all that were forward. The time is not come; the proper season of rebuilding the house of God seems to be not come, for since the prohibition by Cambyses in the days of Cyrus, and through all the time of Cambyses, and in the first year and part of the second of Darius, we have no commission to do it, but are required not to do any thing in this affair without further order, Ezr 4:21 .

Poole: Hag 1:3

Then when the people were thus sluggish, made excuses, and delayed doing their duty, then at that time came the word of the Lord by Haggai the prophet: see Hag 1:1 .

Poole: Hag 1:4

Is it time? 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 can you make that it is not seasonable to build my house?

For you Jews, who were by a king (that knew not your God) sent to build my house, you unthankful and forgetful ones.

To dwell to settle yourselves securely, and for continuance with stateliness.

Ceiled searched and with cedar wainscot, curiously carved and covered, and as richly adorned as if you were full of treasures.

Houses: it seems to intimate some of them had more than one house, a city and a country house, and whilst God’ s house lay waste; they thus lavish out their wealth on private worldly conveniences, but grudge the charge on God’ s house. Can you thus live without a temple, an altar, a sacrifice, and yet cannot live without stately houses? Do you owe so much to yourselves, and so little to your God? so much to your bodies, so little to your souls?

Lie waste in its rubbish, or in bare, naked foundations without any superstructure.

Poole: Hag 1:5

Now therefore or,

And now or, But now , Heb.; it is time for you to consider, to set your heart to that I propose.

Thus saith the Lord of hosts the great God speaks, hearken therefore.

Consider your ways ponder well the course you have taken and the success of it, what you have designed, how you have succeeded, what care, and what disappointment, what labour, and how fruitless your labour hath been; consider how you have carried it toward God, and how God hath carried it toward you.

Haydock: Hag 1:1

Darius Hystaspes. (Calmet) ---

When the Jews had no king, the prophets dated from the reign of the monarch on whom they were dependent. (Theodoret) ---

Sixth; Elul, the last of the civil year, corresponding with our September. The harvest had been bad, and Aggeus assigns the reason. (Calmet) ---

Governor. Literally, "duke," or captain. Septuagint, "of the tribe of Juda." (Haydock) ---

He descended from the kings of Juda, and was now chief governor by leave of Darius. (Worthington) ---

Yet Cyrus had appointed Sarasar, (1 Esdras i. 8.) who perhaps, after the death of Cambyses, fled; Zorobabel and Jesus are designated judges, and a crown is made for them, chap. ii. 24., Zacharias iii., and vi. 11. Still Thartanai, governor beyond the Euphrates, took cognizance of the Jewish affairs, 1 Esdras v. 3. The prince of Juda was therefore under him. Zorobabel was son or grandson of Salathiel, (1 Paralipomenon iii. 17.) or was adopted by him, being born of Phadaia. (Calmet) ---

Josedec, who was led into captivity, 1 Paralipomenon vi. 15.

Haydock: Hag 1:2

Yet come. God's service must be restored without delay, and manners reformed; as otherwise many will be lost eternally. (Worthington) ---

The Jews refrained from commencing the temple till the time marked out by Jeremias xxv. 11., and Zacharias i. 7. (Calmet) ---

From the beginning of the last siege sixty-nine years had elapsed. (Usher, the year of the world 3485.) ---

Others, reflecting on the obstacles placed by Cyrus and Cambyses, thought it was not yet time to work at the temple: but these were only pretexts. The kingdom was now held by another family, and the former decrees abolished. Fear of labour, therefore, was the only impediment.

Haydock: Hag 1:4

Ceiled: superbly adorned. Hebrew, "covered." You are not content with what is merely necessary, while the temple lies in ruins. (Calmet)

Haydock: Hag 1:5

Ways. Sound the real motives of your neglect. (Haydock) ---

See if your misfortunes do not originate in this cause, and if God does not require you to build the temple, ver. 9. (Calmet)

Gill: Hag 1:1

In the second year of Darius the King,.... That is, of Persia; he is spoken of as if he was the only king in the world; and indeed he was the then greatest king in it; and therefore is emphatically called "the king". This was not Darius the Mede, as Genebrard; who was contemporary with Cyrus, and partner in the kingdom; nor Darius Nothus, as Scaliger, and those that follow him; since the second year of this Darius was, according to Cocceius, who follows this opinion, one hundred and thirty eight years after the first edict of Cyrus; and so Zerubbabel and Joshua must exercise their office, the one of governor, the other of high priest, such a term of years, and more, which is not credible; and some of the Jews in captivity must have lived upwards of two hundred years; even those who saw the temple in its first glory, before the captivity, and now behold it in Haggai's time, in a very different condition, Hag 2:3. It seems therefore more probable, according to Josephus ⁱ, and others, that this was Darius Hystaspis, who was chosen king by the nobles of Persia, upon his horse's neighing first as Herodotus ^k relates: the second year of his reign was about seventeen or eighteen years after the proclamation of Cyrus; during whose reign, he being much engaged in affairs abroad, and the reign of his successor Cambyses, the enemies of the Jews, encouraged by the latter, greatly obstructed the building of the temple, and discouraged them from going on with it; but when this king came to the throne, things took another turn, being favoured by him; for Josephus ^l relates, that, when a private person, he vowed, if ever he became king, whatever of the holy vessels were in Babylon, he would send to the temple at Jerusalem; and upon solicitations made to him, the Jews were encouraged to go on with the building of it:

in the sixth month; the month Elul, answering, to part of August, and part of September; which was the sixth, reckoning from the month Nisan:

in the first day of the month; which was the feast of the new moon:

came the word of the Lord by Haggai the prophet; or, "by the hand of Haggai" ^m; by his means; he was the instrument by whom the Lord delivered his word; the word was not the prophet's, but the Lord's; and this is observed, to give weight and authority to it:

unto Zerubbabel the son of Shealtiel: the same who is called Salathiel, Mat 1:12 according to Kimchi and Ben Melech, he was the grandson of Salathiel; though rather Salathiel seems to be his uncle, he being the son of Pedaiah his brother, 1Ch 3:17 however, he was his heir and successor in the government, and so called his son; See Gill on Mat 1:12,

governor of Judah; not king; for the country was under the dominion of the king of Persia, and Zerubbabel was a deputy governor under him; so the apocryphal Ezra calls him governor of Judea,

"And also he commanded that Sisinnes the governor of Syria and Phenice, and Sathrabuzanes, and their companions, and those which were appointed rulers in Syria and Phenice, should be careful not to meddle with the place, but suffer Zorobabel, the servant of the Lord, and governor of Judea, and the elders of the Jews, to build the house of the Lord in that place.'' (1 Esdras 6:27)

and, according to Josephus ⁿ, he was made governor of the captive Jews, when in Babylon, being in great favour with the king of Babylon; and, with two more, were his body guards; and he was continued governor by the Persians, when the Jews returned to their land:

and to Joshua the son of Josedech the high priest; who is called Jeshua, and his father Jozadak, Ezr 3:2 his father was carried captive by Nebuchadnezzar, 1Ch 6:15 now, to these two principal persons in the commonwealth of Judea was the word of the Lord sent by the prophet; the one having the chief power in civil things, and the other in things ecclesiastical; and both had an influence upon the people; but very probably were dilatory in the work of building the temple; and therefore have a message sent to them, to stir them up to this service:

saying: as follows:

Gill: Hag 1:2

Thus speaketh the Lord of hosts,.... Of armies above and below; whom all ought to reverence, honour, and obey; who was able to support his people in building his house, and protect them from their enemies, which should have been an encouragement to them; and to punish them for their neglect of it, which might have deterred them from it. This preface is made, to show that what follow were not the words of the prophet, but of the Lord; and therefore to be the more regarded, and the truth of them not to be doubted of:

saying, This people say; repeating the words of the people of the Jews to Zerubbabel and Joshua, that they might observe them, and the wickedness and ingratitude in them. "This people", lately brought out of the captivity of Babylon, and loaded with various blessings and benefits; and not a few of them, but the generality of them, the body of them, expressed themselves after this manner, when pressed to build the temple:

The time is not come, the time that the Lord's house should be built; suggesting that the seventy years of Jerusalem and the temple lying in ruins, reckoning from the destruction of them in the nineteenth year of Nebuchadnezzar, were not yet fulfilled; or rather intimating that it was not the time in Providence, since they had been forbid and hindered in former reigns from going on with the work; or, since it had been a time of famine and distress with them, it was not a time fit and convenient to carry on such a service; and though they did not lay aside all thoughts of it, yet they judged it right and proper to defer it to a more convenient time, when they were better settled, and in a better capacity to engage in it.

Gill: Hag 1:3

Then came the word of the Lord by Haggai the prophet,.... This is a second prophecy, distinct from the former; that was delivered to the two governors, setting forth the sentiments and language of the people concerning the building of the temple, which was left with them to consider how just it was; but this is sent to the people themselves, expostulating with them about the folly and ingratitude of it:

saying; as follows:

Gill: Hag 1:4

Is it time for you, O ye, to dwell in your panelled houses,.... They could not only find time, leisure, and convenience to build houses to dwell in; but to wainscot them, and line them with boards of cedar, as the Targum; as bad as the times were complained of; and could sit in them, indulging themselves in luxury, ease, and sloth; and why then was it not a fit and convenient time as well to build the house of the Lord in?

and this house lie waste? or, "and shall this house lie waste?" or, "when this house lies waste?" ^o not indeed in its rubbish and ruins, as it was demolished by the Chaldeans, and left; but with a bare foundation, laid some years ago; and ever since neglected; the superstructure not carried on, and much less built up to be fit for service; and therefore might be said with propriety to lie waste and desolate, being unfinished, unfit for use, and no regard had unto it. David was of another mind, 2Sa 7:2 and truly religious persons will be more concerned for the house of God than for their own houses.

Gill: Hag 1:5

Now therefore thus saith the Lord of hosts,.... The Lord God omniscient and omnipotent, that saw all their actions, and could punish for them; since they were so careful of their own houses, and adorning them, and so careless of his house; he would have them now sit down, and seriously think of these things, and of what he should further observe unto them:

Consider your ways; their sinful ways, and repent of them, and forsake them, particularly their ingratitude before observed; and their civil ways, their common ways of life; their labour, work, and business, they were continually employed in; and observe the event of them; what success they had, what these issued in; whether there were not some visible tokens of the divine displeasure on them, which rendered all their attempts to support and enrich themselves and families vain, and of no effect: and they would do well to consider to what all this was to be imputed; whether it was not chiefly owing to this, their neglect of the house of God; and this he would have considered, not in a slight cursory way; but with great earnestness, diligence, and application of mind: "put", or "set your hearts upon your ways" ^p; so it may be literally rendered.

Commentary -- Verse Notes / Footnotes

NET Notes: Hag 1:1

¹ sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.

² sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

³ tn Heb “the word of the Lord came by the hand of Haggai the prophet” (בְּיַד־חַגַּי, bÿyad-khaggay). This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1).

⁴ tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.

NET Notes: Hag 1:2

¹ sn The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

² tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.

NET Notes: Hag 1:3

¹ tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.

NET Notes: Hag 1:4

¹ sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.

² tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”

NET Notes: Hag 1:5

¹ tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

Geneva Bible: Hag 1:1

In the second year of ^{( a )} Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto ^{( b )} Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

The Argument - When the time of the seventy years captivity prophesied by Jeremiah was expired, God raised up Haggai, Zechariah, and Malachi, to comfort the Jews, and to exhort them to the building of the temple, which was a figure of the spiritual Temple and Church of God, whose perfection and excellency depended on Christ. And because all were given to their own pleasures and benefits, he declares that that plague of famine, which God then sent among them, was a just reward for their ingratitude, in that they condemned God's honour, who had delivered them. Yet he comforts them, if they will return to the Lord, with the promise of great felicity, since the Lord will finish the work that he has begun, and send Christ whom he had promised, and by whom they would attain to perfect joy and glory.

^{( a )} Who was the son of Histaspis and the third king of the Persians, as some think.

^{( b )} Because the building of the temple began to cease, by reason that the people were discouraged by their enemies: and if these two notable men had need to be stirred up and admonished of their duties, what will we think of other governors, whose doings are either against God, or very cold in his cause?

Geneva Bible: Hag 1:2

Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time ^{( c )} that the LORD'S house should be built.

^{( c )} Not that they condemned the building of it, but they preferred policy and personal profit to religion, being content with small beginnings.

Geneva Bible: Hag 1:4

[Is it] time for you, O ye, to dwell in your ^{( d )} cieled houses, and this house [lie] waste?

^{( d )} Showing that they sought not only their necessities, but their very pleasures before God's honour.

Commentary -- Verse Range Notes

TSK Synopsis: Hag 1:1-15

1 The time when Haggai prophesied.

2 He reproves the people for neglecting the building of the house.

7 He incites them to the building.

12 He promises them, being forward, God's assistance.

MHCC: Hag 1:1-11

Observe the sin of the Jews, after their return from captivity in Babylon. Those employed for God may be driven from their work by a storm, yet they must go back to it. They did not say that they would not build a temple, but, Not yet. Thus men do not say they will never repent and reform, and be religious, but, Not yet. And so the great business we were sent into the world to do, is not done. There is a proneness in us to think wrongly of discouragements in our duty, as if they were a discharge from our duty, when they are only for the trial of our courage and faith. They neglected the building of God's house, that they might have more time and money for worldly affairs. That the punishment might answer to the sin, the poverty they thought to prevent by not building the temple, God brought upon them for not building it. Many good works have been intended, but not done, because men supposed the proper time was not come. Thus believers let slip opportunities of usefulness, and sinners delay the concerns of their souls, till too late. If we labour only for the meat that perishes, as the Jews here, we are in danger of losing our labour; but we are sure it shall not be in vain in the Lord, if we labour for the meat which lasts to eternal life. If we would have the comfort and continuance of temporal enjoyments, we must have God as our Friend. See also Luk 12:33. When God crosses our temporal affairs, and we meet with trouble and disappointment, we shall find the cause is, that the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Christ. How many, who plead that they cannot afford to give to pious or charitable designs, often lavish ten times as much in needless expenses on their houses and themselves! But those are strangers to their own interests, who are full of care to adorn and enrich their own houses, while God's temple in their hearts lies waste. It is the great concern of every one, to apply to the necessary duty of self-examination and communion with our own hearts concerning our spiritual state. Sin is what we must answer for; duty is what we must do. But many are quick-sighted to pry into other people's ways, who are careless of their own. If any duty has been neglected, that is no reason why it should still be so. Whatever God will take pleasure in when done, we ought to take pleasure in doing. Let those who have put off their return to God, return with all their heart, while there is time.

Matthew Henry: Hag 1:1-11

It was the complaint of the Jews in Babylon that they saw not their signs, and there was no more prophet (Psa 74:9), which was a just judgment upon them for mocking and misusing the prophets. We read of no prophets they had in their return, as they had in their coming out of Egypt, Hos 12:13. God stirred them up immediately by his Spirit to exert themselves in that escape (Ezr 1:5); for, though God makes use of prophets, he needs them not, he can do his work without them. But the lamp of Old Testament prophecy shall yet make some bright and glorious efforts before it expire; and Haggai is the first that appears under the character of a special messenger from heaven, when the word of the Lord had been long precious (as when prophecy began, 1Sa 3:1) and there had been no open vision. In the reign of Darius Hystaspes, the third of the Persian kings, in the second year of his reign, this prophet was sent; and the word of the Lord came to him, and came by him to the leading men among the Jews, who are here named, Hag 1:1. The chief governor, 1. In the state; that was Zerubbabel, the son of Shealtiel, of the house of David, who was commander-in-chief of the Jews, in their return out of captivity. 2. In the church; and that was Joshua the son of Josedech, who was now high priest. They were great men and good men, and yet were to be stirred up to their duty when they grew remiss. What the people also were faulty in they must be told of, that they might use their power and interest for the mending of it. The prophets, who were extraordinary messengers, did not go about to set aside the ordinary institutions of magistracy and ministry, but endeavoured to render both more effectual for the ends to which they were appointed, for both ought to be supported. Now observe,

I. What the sin of the Jews was at this time, Hag 1:2. As soon as they came up out of captivity they set up an altar for sacrifice, and within a year after laid the foundations of a temple, Ezr 3:10. They then seemed very forward in it, and it was likely enough that the work would be done suddenly; but, being served with a prohibition some time after from the Persian court, and charged not to go on with it, they not only yielded to the force, when they were actually under it, which might be excused, but afterwards, when the violence of the opposition had abated, they continued very indifferent to it, had no spirit nor courage to set about it again, but seemed glad that they had a pretence to let it stand still. Though those who are employed for God may be driven off from their work by a storm, yet they must return to it as soon as the storm is over. These Jews did not do so, but continued loitering until they were afresh reminded of their duty. And that which they suggested one to another was, The time has not come, the time that the Lord's house should be built; that is, 1. "Our time has not come for the doing of it, because we have not yet recovered, after our captivity; our losses are not repaired, nor have we yet got before-hand in the world. It is too great an undertaking for new beginners in the world, as we are; let us first get our own houses up, before we talk of building churches, and in the mean time let a bare altar serve us, as it did our father Abraham."They did not say that they would not build a temple at all, but, "Not yet; it is all in good time."Note, Many a good work is put by by being put off, as Felix put off the prosecution of his convictions to a more convenient season. They do not say that they will never repent, and reform, and be religious, but, "Not yet."And so the great business we were sent into the world to do is not done, under pretence that it is all in good time to go about it. 2. "God's time has not come for the doing of it; for (say they) the restraint laid upon us by authority in a legal way is not broken off, and therefore we ought not to proceed, though there be a present connivance of authority."Note, There is an aptness in us to misinterpret providential discouragements in our duty, as if they amounted to a discharge from our duty, when they are only intended for the trial and exercise of our courage and faith. It is bad to neglect our duty, but it is worse to vouch Providence for the patronising of our neglects.

II. What the judgments of God were by which they were punished for this neglect, Hag 1:6, Hag 1:9-11. They neglected the building of God's house, and put that off, that they might have time and money for their secular affairs. They desired to be excused from such an expensive piece of work under this pretence, that they must provide for their families; their children must have meat and portions too, and, until they have got before-hand in the world, they cannot think of rebuilding the temple. Now, that the punishment might answer to the sin, God by his providence kept them still behind-hand, and that poverty which they thought to prevent by not building the temple God brought upon them for not building it. They were sensible of the smart of the judgment, and every one complained of the unseasonable weather, the great losses they sustained in their corn and cattle, and the decay of trade; but they were not sensible of the cause of the judgment, and the ground of God's controversy with them. They did not, or would not, see and own that it was for their putting off the building of the temple that they lay under these manifest tokens of God's displeasure; and therefore God here gives them notice that this is that for which he contended with them. Note, We need the help of God's prophets and ministers to expound to us, not only the judgments of God's mouth, but the judgments of his hands, that we may understand his mind and meaning in his rod as well as in his word, to discover to us not only wherein we have offended God, but wherein God shows himself offended at us. Let us observe,

1. How God contended with them. He did not send them into captivity again, nor bring a foreign enemy upon them, as they deserved, but took the correcting of them into his own hands; for his mercies are great. (1.) He that gives seed to the sower denied his blessing upon the seed sown, and then it never prospered; they had nothing, or next to nothing, from it. They sowed much (Hag 1:6), kept a great deal of ground in tillage, which, they might expect, would turn to a better advantage than usual, because their land had long lain fallow and had enjoyed its sabbaths. Having sown much, they looked for much from it, enough to spend and enough to spare too; but they were disappointed: They bring in little, very little (Hag 1:6); when they have made the utmost of it, it comes to little (Hag 1:9); it did not yield as they expected. Isa 5:10, The seed of a homer shall yield an ephah, a bushel's sowing shall yield a peck. Note, Our expectations from the creature are often most frustrated when they are most raised; and then, when we look for much, it comes to little, that our expectation may be from God only, in whom it will be outdone. We are here told how they came to be disappointed (Hag 1:10): The heaven over you is stayed from dew; he that has the key of the clouds in his hands shut them up, and withheld the rain when the ground called for it, the former or the latter rain, and then of course the earth is stayed from her fruit; for, if the heaven be as brass, the earth is as iron. The corn perhaps came up very well, and promised a very plentiful crop, but, for want of the dews at earing-time, it never filled, but was parched with the heat of the sun and withered away. The restored captives, who had long been kept bare in Babylon, thought they should never want when they had got their own land in possession again and had that at command. But what the better are they for it, unless they had the clouds at command too? God will make us sensible of our necessary and constant dependence upon him, throughout all the links in the chain of second causes, from first to last; so that we can at no time say, "Now we have no further occasion for God and his providence."See Hos 2:21. But God not only withheld the cooling rains, but he appointed the scorching heats (Hag 1:11): I called for a drought upon the land, ordered the weather to be extremely hot, and then the fruits of the earth were burnt up. See how every creature is that to us which God makes it to be, either comfortable or afflictive, serving us or incommoding us. Nothing among the inferior creatures is so necessary and beneficial to the world as the heat of the sun; it is that which puts life into the plants and renews the face of the earth at spring. And yet, if that go into an extreme, it undoes all again. Our Creator is our best friend; but, if we make him our enemy, we make the best friends we have among the creatures our enemies too. This drought God called for, and it came at the call; as the winds and the waves, so the rays of the sun, obey him. It was universal, and the ill effects of it were general; it was a drought upon the mountains, which, lying high, were first affected with it. The mountains were their pasture-grounds, and used to be covered over with flocks, but now there was no grass for them. It was upon the corn, the new wine, and the oil; all failed through the extremity of the hot weather, even all that the ground brought forth; it all withered. Nay, it had a bad influence upon men; the hot weather enfeebled some, and made them weary and faint, and spent their spirits; it inflamed others, and put them into fevers. It should seem, it brought diseases upon cattle too. In short, it spoiled all the labour of their hands, which they hoped to eat of and maintain their families by. Note, Meat for the belly is meat that perishes, and, if we labour for that only, we are in danger of losing our labour; but we are sure our labour shall not be in vain in the Lord if we labour for the meat which endures to eternal life. For the hand of the diligent, in the business of religion, will infallibly make rich, whereas, in the business of this life, the most solicitous and the most industrious often lose the labour of their hands. The race is not to the swift, nor the battle to the strong. (2.) He that gives bread to the eater denied his blessing upon the bread they ate, and then that did not nourish them. The cause of the withering and failing of the corn in the field was visible - it was for want of rain; but, besides that, there was a secret blast and curse attending that which they brought home. [1.] When they had it in the barn they were not sure of it: I did blow upon it, saith the Lord of hosts (Hag 1:9), and that withered it, as buds are sometimes blasted in the spring by a nipping frost, which we see the effects of, but know not the way of. I did blow it away; so the margin reads it. When men have heaped wealth together God can scatter it with the breath of his mouth as easily as we can blow away a feather. Note, We can never be sure of any thing in this world; it is exposed, not only when it is in the field, but when it is housed; for there moth and rust corrupt, Mat 6:19. And, if we would have the comfort and continuance of our temporal enjoyments, we must make God our friend; for, if he bless them to us, they are blessings indeed, but if he blow upon them we can expect no good from them: they make themselves wings and fly away. [2.] When they had it upon the board it was not that to them that they expected: " You eat, but you have not enough, either because the meat is washy, and not satisfying, or because the stomach is greedy, and not satisfied. You eat, but you have no good digestion, and so are not nourished by it, nor does it answer the end, or you have not enough because you are not content, nor think it enough. You drink, but are not cooled and refreshed by it; you are not filled with drink; you are stinted, and have not enough to quench your thirst. The new wine is cut off from your mouth (Joe 1:5), nay, and you drink your water too by measure and with astonishment; you have no comfort of it, because you have no plenty of it, but are still in fear of falling short."[3.] That which they had upon their backs did them no good there: " You clothe yourselves, but there is none warm; your clothes soon wear out, and wax old, and grow thin, because God blows upon them,"contrary to what Israel's did in the wilderness when God blessed them. It is God that makes our garments warm upon us, when he quiets the earth, Job 37:17. [4.] That which they had in their bags, which was not laid out, but laid up, they were not sure of: " He that earns wages by hard labour, and has it paid him in ready current money, puts it into a bag with holes; it drops through, and wastes away insensibly. Every thing is so scarce and dear that they spend their money as fast as they get it."Those that lay up their treasure on earth put it into a bag with holes; they lose it as they go along, and those that come after them pick it up. But, if we lay up our treasure in heaven, we provide for ourselves bags that wax not old, Luk 12:33.

2. Observe wherefore God thus contended with them, and stopped the current of the favours promised them at their return (Joe 2:24); they provoked him to do it: It is because of my house that is waste. This is the quarrel God has with them. The foundation of the temple is laid, but the building does not go on. "Every man runs to his own house, to finish that, and to make that convenient and fine, and no care is taken about the Lord's house; and therefore it is that God crosses you thus in all your affairs, to testify his displeasure against you for that neglect, and to bring you to a sense of your sin and folly."Note, As those who seek first the kingdom of God and the righteousness thereof shall not only find them, but are most likely to have other things added to them, so those who neglect and postpone those things will not only lose them, but will justly have other things taken away from them. And if God cross us in our temporal affairs, and we meet with trouble and disappointment, we shall find this is the cause of it, the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Jesus Christ, Phi 2:21.

III. The reproof which the prophet gives them for their neglect of the temple-work (Hag 1:4): " Is it time for you, O you! to dwell in your ceiled houses, to have them beautified and adorned, and your families settled in them?"They were not content with walls and roofs for necessity, but they must have for gaiety and fancy. "It is high time,"says one, "that my house were wainscoted.""It is high time,"says another, "that mine were painted."And God's house, all this time, lies waste, and nothing is done at it. "What!"says the prophet, "is it time that you should have your humour pleased, and not time you should have your God pleased?"How much was their disposition the reverse of David's, who could not be easy in his house of cedar while the ark of God was in curtains (2Sa 7:2), and of Solomon's, who built the temple of God before he built a palace for himself. Note, Those are very much strangers to their own interest who prefer the conveniences and ornaments of the temporal life before the absolute necessities of the spiritual life, who are full of care to enrich their own houses, while God's temple in their hearts lies waste, and nothing is done for it or in it.

IV. The good counsel which the prophet gives to those who thus despised God, and whom God was therefore justly displeased with. 1. He would have them reflect: Now therefore consider your ways, Hag 1:5 and again Hag 1:7. "Be sensible of the hand of God gone out against you, and enquire into the reason; think what you have done that has provoked God thus to break in upon your comforts; and think what you will do to testify your repentance, that God may return in mercy to you."Note, It is the great concern of every one of us to consider our ways, to set our hearts to our ways (so the word is), to think on our ways (Psa 119:59), to search and try them (Lam 3:40), to ponder the path of our feet (Pro 4:26), to apply our minds with all seriousness to the great and necessary duty of self-examination, and communing with our own hearts concerning our spiritual state, our sins that are past, and our duty for the future; for sin is what we must answer for, duty is what we must do; about these therefore we must be inquisitive, rather than about events, which we must leave to God. Many are quick-sighted to pry into other people's ways who are very careless of their own; whereas our concern is to prove every one his own work, Gal 6:4. 2. He would have them reform (Hag 1:8): " Go up to the mountain, to Lebanon, and bring wood, and other materials that are wanting, and build the house with all speed; put it off no longer, but set to it in good earnest."Note, Our considering our ways must issue in the amending of whatever we find amiss in them. If any duty has been long neglected, that is not a reason why it should still be so, but why now at length it should be revived; better late than never. For their encouragement to apply in good earnest to this work, he assures them, (1.) That they should be accepted of him in it: Build the house, and I will take pleasure in it; and that was encouragement enough for them to apply to it with alacrity and resolution, and to go through with it, whatever it cost them. Note, Whatever God will take pleasure in, when it is done, we ought to take pleasure in the doing of, and to reckon that inducement enough to set about it, and go on with it in good earnest; for what greater satisfaction can we have in our own bosoms than in contributing any thing towards that which God will take pleasure in? It ought to be the top of our ambition to be accepted of the Lord, 2Co 5:9. Though they had foolishly neglected the house of God, yet, if at length they will resume the care of it, God will not remember against them their former neglects, but will take pleasure in the work of their hands. Those who have long deferred their return to God, if at length they return with all their heart, must not despair of his favour. (2.) That he would be honoured by them in it: I will be glorified, saith the Lord. He will be served and worshipped in the temple when it is built, and sanctified in those that come nigh to him. It is worth while to bestow all possible care, and pains, and cost, upon that by which God may be glorified.

Keil-Delitzsch: Hag 1:1

In Hag 1:1 this address is introduced by a statement of the time at which it had been delivered, and the persons to whom it was addressed. The word of Jehovah was uttered through the prophet in the second year of king Darius, on the first day of the sixth month. דּריושׁ answers to the name Dâryavush or Dârayavush of the arrow-headed inscriptions; it is derived from the Zendic dar , Sanskrit dhri , contracted into dhar , and is correctly explained by Herodotus (vi. 98) as signifying ἑρξείης = coërcitor . It is written in Greek Δαρεῖος ( Darius ). The king referred to is the king of Persia (Ezr 4:5, Ezr 4:24), the first of that name, i.e., Darius Hystaspes , who reigned from 521 to 486 b.c. That this is the king meant, and not Darius Nothus , is evident from the fact that Zerubbabel the Jewish prince, and Joshua the high priest, who had led back the exiles from Babylon to Judaea in the reign of Cyrus, in the year 536 (Ezr 1:8; Ezr 2:2), might very well be still at the head of the returned people in the second year of the reign of Darius Hystaspes, i.e., in the year 520, but could not have been still living in the reign of Darius Nothus, who did not ascend the throne till 113 years after the close of the captivity. Moreover, in Hag 2:3, Haggai presupposes that many of his contemporaries had seen the temple of Solomon. Now, as that temple had been destroyed in the year 588 or 587, there might very well be old men still living under Darius Hystaspes, in the year 520, who had seen that temple in their early days; but that could not be the case under Darius Nothus, who ascended the Persian throne in the year 423. The prophet addresses his word to the temporal and spiritual heads of the nation, to the governor Zerubbabel and the high priest Joshua . זרבּבל is written in many codd. זרוּבבל , and is either formed from זרוּי בבל , in Babyloniam dispersus , or as the child, if born before the dispersion in Babylonia, would not have received this name proleptically, probably more correctly from זרוּע בּבל , in Babylonia satus s. genitus , in which case the ע was assimilated to the ב when the two words were joined into one, and ב received a dagesh . Zerubbabel (lxx Ζοροβάβελ ) was the son of Shealtiël . שׁאלתּיאל is written in the same way in Hag 2:23; 1Ch 3:17; Ezr 3:2, and Neh 12:1; whereas in Neh 12:12 and Neh 12:14, and Hag 2:2, it is contracted into שׁלתּיאל . She'altı̄'ēl , i.e., the prayer of God, or one asked of God in prayer, was, according to 1Ch 3:17, if we take 'assı̄r as an appellative, a son of Jeconiah (Jehoiachin), or, if we take 'assı̄r as a proper name, a son of Assir the son of Jeconiah, and therefore a grandson of Jehoiachin. But, according to 1Ch 3:19, Zerubbabel was a son of Pedaiah , a brother of Shealtiel. And lastly, according to the genealogy in Luk 3:27, Shealtiel was not a son of either Assir or Jeconiah, but of Neri , a descendant of David through his son Nathan. These three divergent accounts, according to which Zerubbabel was (1) a son of Shealtiël, (2) a son of Pedaiah, the brother of Shealtiël, and a grandson of Assir or Jeconiah, (3) a son of Shealtiël and grandson of Neri, may be brought into harmony by means of the following combinations, if we bear in mind the prophecy of Jeremiah (Jer 32:30), that Jeconiah would be childless, and not be blessed with having one of his seed sitting upon the throne of David and ruling over Judah. Since this prophecy of Jeremiah was fulfilled, according to the genealogical table given by Luke, inasmuch as Shealtiël's father there is not Assir or Jeconiah, a descendant of David in the line of Solomon, but Neri, a descendant of David's son Nathan, it follows that neither of the sons of Jeconiah mentioned in 1Ch 3:17-18 (Zedekiah and Assir) had a son, but that the latter had only a daughter, who married a man of the family of her father's tribe, according to the law of the heiresses, Num 27:8; Num 36:8-9 - namely Neri, who belonged to the tribe of Judah and family of David. From this marriage sprang Shealtiël, Malkiram, Pedaiah, and others. The eldest of these took possession of the property of his maternal grandfather, and was regarded in law as his (legitimate) son. Hence he is described in 1Ch 3:17 as the son of Assir the son of Jeconiah, whereas in Luke he is described, according to his lineal descent, as the son of Neri. But Shealtiël also appears to have died without posterity, and simply to have left a widow, which necessitated a Levirate marriage on the part of one of the brothers (Deu 25:5-10; Mat 22:24-28). Shealtiël's second brother Pedaiah appears to have performed his duty, and to have begotten Zerubbabel and Shimei by this sister-in-law (1Ch 3:19), the former of whom, Zerubbabel, was entered in the family register of the deceased uncle Shealtiël, passing as his (lawful) son and heir, and continuing his family. Koehler holds essentially the same views (see his comm. on Hag 2:23).

Zerubbabel was pechâh , a Persian governor. The real meaning of this foreign word is still a disputed point.

(Note: Prof. Spiegel (in Koehler on Mal 1:8) objects to the combination attempted by Benfey, and transferred to the more modern lexicons, viz., with the Sanscrit paksha , a companion or friend (see at 1Ki 10:15), on the ground that this word (1) signifies wing in the Vedas, and only received the meaning side, party, appendix, at a later period, and (2) does not occur in the Eranian languages, from which it must necessarily have been derived. Hence Spiegel proposes to connect it with pâvan (from the root pâ , to defend or preserve: compare F. Justi, Hdb. der Zendsprache , p. 187), which occurs in Sanskrit and Old Persian (cf. Khsatrapâvan = Satrap) at the end of composite words, and in the Avesta as an independent word, in the contracted form pavan . "It is quite possible that the dialectic form pagvan (cf. the plural pachăvōth in Neh 2:7, Neh 2:9) may have developed itself from this, like dregvat from drevat , and hvôgva from hvôva ."Hence pechâh would signify a keeper of the government, or of the kingdom ( Khsatra ).)

In addition to his Hebrew name, Zerubbabel also bore the Chaldaean name Sheshbazzar , as an officer of the Persian king, as we may see by comparing Ezr 1:8, Ezr 1:11; Ezr 5:14, Ezr 5:16, with Ezr 2:2; Ezr 3:2, Ezr 3:8, and Ezr 5:2. For the prince of Judah, Sheshbazzar, to whom Koresh directed the temple vessels brought from Jerusalem by Nebuchadnezzar to be delivered, and who brought them back from Babylon to Jerusalem (Ezr 1:8, Ezr 1:11; Ezr 5:14), and who laid the foundation for the house of God, according to Ezr 5:16, is called Zerubbabel in Ezr 2:2, as the leader of the procession, who not only laid the foundation for the temple, along with Joshua the high priest, according to Ezr 3:2, Ezr 3:8, but also resumed the building of the temple, which had been suspended, in connection with the same Joshua during the reign of Darius. The high priest Joshua ( Y^e hōshuă‛ , in Ezr 3:2, Ezr 3:8; Ezr 4:3, contracted into Yēshūă‛ ) was a son of Jozadak, who had been carried away by the Chaldaeans to Babylon (Ezr 1:11), and a grandson of the high priest Seraiah, whom Nebuchadnezzar had caused to be executed at Riblah in the year 588, after the conquest of Jerusalem (2Ki 25:18-21; Jer 52:24-27). The time given, "in the sixth month,"refers to the ordinary reckoning of the Jewish year (compare Zec 1:7 and Zec 7:1, and Neh 1:1 with Neh 2:1, where the name of the month is given as well as the number). The first day, therefore, was the new moon's day, which was kept as a feast-day not only by a special festal sacrifice (Num 28:11.), but also by the holding of a religious meeting at the sanctuary (compare Isa 1:13 and the remarks on 2Ki 4:23). On this day Haggai might expect some susceptibility on the part of the people for his admonition, inasmuch as on such a day they must have been painfully and doubly conscious that the temple of Jehovah was still lying in ruins (Hengstenberg, Koehler).

Keil-Delitzsch: Hag 1:2

The prophet begins by charging the people with their unconcern about building the house of God. Hag 1:2. "Thus saith Jehovah of hosts: This people saith, It is not time to come, the time for the house of Jehovah to be built." העם הזּה , iste populus , not my people, or Jehovah's people, but hazzeh (this) in a contemptuous sense. Of the two clauses, ( a ) "It is not time to come,"and ( b ) "The time of the house of Jehovah,"the latter gives the more precise definition of the former, the בּא (to come) being explained as meaning the time to build the house of Jehovah. The meaning is simply this: the time has not yet arrived to come and build the house of Jehovah; for לא in this connection signifies "not yet,"as in Gen 2:5; Job 22:16. A distinction is drawn between coming to the house of Jehovah and building the house, as in Hag 1:14. There is no ground, therefore, for altering the text, as Hitzig proposes, inasmuch as the defective mode of writing the infinitive בּא is by no means rare (compare, for example, Exo 2:18; Lev 14:48; Num 32:9; 1Ki 13:28; Isa 20:1); and there is no foundation whatever for the absurd rendering of the words of the text, "It is not the time of the having arrived of the time of the house,"etc. (Hitzig).

Keil-Delitzsch: Hag 1:3-4

The word of Jehovah is opposed in Hag 1:4 to this speech of the people; and in order to give greater prominence to the antithesis, the introductory formula, "The word of Jehovah came by Haggai the prophet thus," is repeated in Hag 1:3. In order to appeal to the conscience of the people, God meets them with the question in Hag 1:4 : " Is it time for you yourselves to live in your houses wainscoted, whilst this house lies waste?" The ה before עת is not the article, but ה interr. אתּם is added to strengthen the pronoun (cf. Ges. §121, 3). S^e phūnı̄m without the article is connected with the noun, in the form of an apposition: in your houses, they being wainscoted, i.e., with the inside walls covered or inlaid with costly wood-work. Such were the houses of the rich and of the more distinguished men (cf. Jer 22:14; 1Ki 7:7). Living in such houses was therefore a sing of luxury and comfort. והבּית וגו is a circumstantial clause, which we should express by " whilst this house,"etc. With this question the prophet cuts off all excuse, on the ground that the circumstances of the times, and the oppression under which they suffered, did not permit of the rebuilding of the temple. If they themselves lived comfortably in wainscoted houses, their civil and political condition could not be so oppressive, that they could find in that a sufficient excuse for neglecting to build the temple. Even if the building of the temple had been prohibited by an edict of Pseudo-Smerdes , as many commentators infer from Ezra 4:8-24, the reign of this usurper only lasted a few months; and with his overthrow, and the ascent of the throne by Darius Hystaspes, a change had taken place in the principles of government, which might have induced the heads of Judah, if the building of the house of God had rested upon their hearts as it did upon the heart of king David (2Sa 7:2; Psa 132:2-5), to take steps under the new king to secure the revocation of this edict, and the renewal of the command issued by Cyrus.

Keil-Delitzsch: Hag 1:5-6

After rebutting the untenable grounds of excuse, Haggai calls attention in vv. 5, 6 to the curse with which God has punished, and is still punishing, the neglect of His house. Hag 1:5. "And now, thus saith Jehovah of hosts, Set your heart upon your ways. Hag 1:6. Ye have sowed much, and brought in little: ye eat, and not for satisfaction; drink, and not to be filled with drink: ye clothe yourselves, and it does not serve for warming; and the labourer for wages works for wages into a purse pierced with holes." שׂימוּ לבבכם , a favourite formula with Haggai (cf. v. 7 and Hag 2:15, Hag 2:18). To set the heart upon one's ways, i.e., to consider one's conduct, and lay it to heart. The ways are the conduct, with its results. J. H. Michaelis has given it correctly, "To your designs and actions, and their consequences."In their ways, hitherto, they have reaped no blessing: they have sowed much, but brought only a little into their barns. הבא , inf. abs., to bring in what has been reaped, or bring it home. What is here stated must not be restricted to the last two harvests which they had had under the reign of Darius, as Koehler supposes, but applies, according to Hag 2:15-17, to the harvests of many years, which had turned out very badly. The inf. abs., which is used in the place of the finite verb and determined by it, is continued in the clauses which follow, אכול , etc. The meaning of these clauses is, not that the small harvest was not sufficient to feed and clothe the people thoroughly, so that they had to "cut their coat according to their cloth,"as Maurer and Hitzig suppose, but that even in their use of the little that had been reaped, the blessing of God was wanting, as is not only evident from the words themselves, but placed beyond the possibility of doubt by Hag 1:9.

(Note: Calvin and Osiander see a double curse in Hag 1:6. The former says, "We know that God punishes men in both ways, both by withdrawing His blessing, so that the earth is parched, and the heaven gives no rain, and also, even when there is a good supply of the fruits of the earth, by preventing their satisfying, so that there is no real enjoyment of them. It often happens that men collect what would be quite a sufficient quantity for food, but for all that, are still always hungry. This kind of curse is seen the more plainly when God deprives the bread and wine of their true virtue, so that eating and drinking fail to support the strength.")

What they ate and drank did not suffice to satisfy them; the clothes which they procured yielded no warmth; and the ages which the day-labourer earned vanished just as rapidly as if it had been placed in a bag full of holes (cf. Lev 26:26; Hos 4:10; Mic 6:14). לו after לחם refers to the individual who clothes himself, and is to be explained from the phrase חם לי , "I am warm"(1Ki 1:1-2, etc.).

Constable: Hag 1:1-6

A. Haggai's First challenge 1:1-6

1:1 Yahweh sent a message to Zerubbabel and Joshua through the prophet Haggai, though it went to all the Israelites too (vv. 2, 4). Zerubbabel was the political governor (overseer) of the Persian province of Judah who had led the returnees back to the land (Ezra 2:2; et al.). He was the son of Shealtiel (Ezra 3:2, 8; 5:2; Neh. 12:1; et al) and the grandson of King Jehoiachin (Jeconiah), one of the descendants of King David (cf. 1 Chron. 3:17-19; Matt. 1:12).¹¹ Joshua was the high priest of the restoration community and a descendant of Aaron. He was the son of Jehozadak, who had gone into Babylonian captivity in 586 B.C. (1 Chron. 6:15; cf. Ezra 3:2, 8; 12:1, 8).

The Lord gave Haggai this message on the first day of the sixth month in the second year that Darius I (Hystaspes) ruled as king over Persia. This was Elul 1 (August 29), 502 B.C.¹² Each new month began with a new moon, and the Israelites commonly celebrated the occasion with a new moon festival (cf. Isa. 1:14; Hos. 2:11). This first prophetic revelation that God gave in the Promised Land following the return from exile came on a day when most of the Israelites would have been in Jerusalem. The meaning of Haggai's name (festal, or festal one) was appropriate in view of when the Lord gave this first prophecy through him.

In the historical books of the Old Testament, the writers usually dated the events in reference to a king of Judah or Israel, but the Jews had no king now. They were under the control of a Gentile ruler, in "the times of the Gentiles" (Luke 21:24; cf. Dan. 2; Zech. 1:1).¹³

1:2 Haggai announced that his message came from Yahweh of armies, Almighty Yahweh.¹⁴ The Lord told Zerubbabel and Joshua that the Israelites were saying that the time was not right to rebuild the temple. By referring to them as "these people" rather than "my people," the Lord was distancing Himself from them. Construction on the temple had begun 16 years earlier but had ceased due to opposition from the Israelites' neighbors who were mostly Samaritans (Ezra 3:8-13; 4:1-5, 24). When the Jews considered resuming construction, most of them said it was not yet the right time. Their decision may have rested on the continuing threat from their neighbors. Or perhaps they felt that to finish the temple then would violate Jeremiah's prediction of a 70-year captivity (Jer. 25:11-12; 29:10). Another possibility is that they thought God Himself would finish it (Ezek. 40-48).¹⁵ Today many Christians do not do God's will because they feel the time is not precisely right.

1:3-4 Haggai then spoke to the people for the Lord, not just their leaders (v. 2). He rhetorically asked if it was proper for them to build their own houses but not rebuild His. They should have put the glory of their God ahead of their own comfort. Their priorities were upside down. "Paneled houses" apparently describes quite luxurious homes, though the Hebrew word sapan ("paneled") can mean simply houses with roofs. Wooden paneling or plaster that covered the walls and possibly the ceilings seems to be in view.

"Many Christians are like those ancient Hebrews, somehow convincing themselves that economy in constructing church buildings [or financing God's work] is all-important while at the same time sparing no expense in acquiring their personal luxuries."¹⁶

1:5-6 The Lord called "the people" to evaluated what they were doing in the light of their present situation (cf. v. 7; 2:15, 18 [twice]). They were not experiencing God's blessings very greatly. They sowed much seed but harvested only modest crops (cf. vv. 10-11; 2:15-17, 19). The food and drink that they grew only met their minimal needs. They had so little fiber from which to make clothing that their clothes were very thin and did not keep them warm. Their purses seemed to have holes in them in the sense that the money they put in them disappeared before they could pay all their bills. This was divine chastening for disobedience (cf. Lev. 26:18-20; Deut. 28:41). They should have put the Lord first.

Guzik: Hag 1:1-15

Haggai 1 - Getting Priorities Straight

A. God rebukes the returning remnant for their misplaced priorities.

1. (1) Introduction.

In the second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by Haggai the prophet to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying,

a. In the second year of King Darius: The prophecy of Haggai gives us specific chronological marking points (Haggai 1:1, 1:15, 2:1, 2:10, 2:20). The prophecy begins in September, 520 B.C.

i. This makes Haggai the first among the post-exilic Minor Prophets. Of the 12 Minor Prophets, the first 9 spoke before Judah was carried away captive, exiled to Babylon. The last 3 Minor Prophets (Haggai, Zechariah, Malachi) each spoke to those who returned from the 70-year exile.

ii. "Gone was the glory of the former kingdom and temple. Gone was the great population. All that was left was the rubble of Jerusalem, the remnant of the people, and the task of restoration." (Boice)

iii. In 538 B.C. Cyrus King of Persia allowed the exiled Jews to return to Jerusalem after 70 years in captivity. Two years later (536 B.C.) construction on the temple began, led by Zerubbabel. The work stopped after two years (534 B.C.). After 14 years of neglect, work on the temple resumed in 520 B.C. and was finished four years later in 516 B.C. (Ezra 6:15)

iv. We notice the dates are reckoned by a pagan king because there is no king over Israel. Yet the date is still important to God. "There is a set time for each of his messages to come to men, and God would have them give heed to every message as soon as it is delivered to them. If they do not, he keeps count of the days of their delay." (Spurgeon)

b. The word of the LORD came by Haggai the prophet: In the difficult years of the return from exile God spoke to His people through the prophet Haggai.

i. Haggai is also mentioned twice in the Book of Ezra, the priest who oversaw the work of rebuilding the temple:

Then the prophet Haggai and Zechariah the son of Iddo, prophets, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel, who was over them. So Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak rose up and began to build the house of God which is in Jerusalem; and the prophets of God were with them, helping them. (Ezra 5:1-2)

So the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the command of Cyrus, Darius, and Artaxerxes king of Persia. (Ezra 6:14)

ii. The name Haggai is probably an abbreviated form of the phrase, "Festival of Yahweh." Some speculate that he was born on the day of a major feast in Israel.

c. Zerubbabel . . . Joshua: Haggai introduces us to two leading figures in Jerusalem during these difficult days of rebuilding the temple. Zerubbabel was the governor of Jerusalem, and a descendant of the last legitimate ruler of Judah (Jechoniah). Joshua was the high priest.

2. (2) An excuse for not rebuilding the temple.

"Thus speaks the LORD of hosts, saying: 'This people says, "The time has not come, the time that the Lord's house should be built." ' "

a. The time has not come: Haggai gave this first word in September, 520 B.C. At that time the exiles had been back in Jerusalem for 18 years - but the work of rebuilding the temple laid idle for the last 14 years.

i. The work started gloriously: When the builders laid the foundation of the temple of the LORD, the priests stood in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the LORD, according to the ordinance of David king of Israel. And they sang responsively, praising and giving thanks to the LORD: "For He is good, For His mercy endures forever toward Israel." Then all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. (Ezra 3:10-11)

ii. Despite the glorious beginning, after two years the work stopped, mired in discouragement and derailed by a lack of focus. When Haggai prophesied the foundation to the temple was laid and the altar was rebuilt but the temple wasn't yet rebuilt.

b. This people says: God's people - the citizens of Jerusalem - told themselves that it wasn't time to resume work on the temple. There were some good reasons why they might say this, and why the work of rebuilding the temple was hard:

· The land was still desolate after 70 years of neglect

· The work was hard

· They didn't have a lot of money (Haggai 1:6) or manpower

· They suffered crop failures and drought (Haggai 1:10-11)

· Hostile enemies resisted the work (Ezra 4:1-5)

· They remembered easier times in Babylon

c. The time has not come, the time that the Lord's house should be built: The people made their excuse sound spiritual. The couldn't speak against the idea of building the temple, so they spoke against its timing. "It isn't God's timing to rebuild the temple."

i. Because of the great obstacles against the work, God's people began to rationalize and decided that it wasn't time to rebuild after all. "If it's so hard, evidently, God doesn't want us to do it - at least no time soon."

ii. They may have said "the time has not come" because they thought that the 70 years of captivity mentioned in Jeremiah 25:11-13 and 29:10 had not yet been fulfilled. According to Usher's chronology of these events, they were in the 69 ^th year since the last siege of Jerusalem. Even in this, the people of God lacked faith. There were three "waves" of captivity - 605 B.C., 597 B.C., and 587 B.C. In Daniel's prayer in Daniel 9, he was bold enough to ask God to take the earliest starting point to determine the 70 years - and God did. Unbelief made these returned captives think that God's mercy might not come to Israel until 18 years later.

d. This people: We never like to hear God speak to His people this way - saying, "This people" instead of "My people." He said this because He saw their excuses and poor priorities and noticed that they were not living like His people.

i. We should remember that these weren't "bad people" - they were the remnant that returned from Babylon. Hundreds of thousands of people went into the Babylonian captivity and only about 50,000 returned. Those who did were the most committed to the LORD and to the restoration of Jerusalem.

3. (3-4) Haggai exposes their wrong priorities.

Then the word of the LORD came by Haggai the prophet, saying, "Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins?"

a. Then the word of the LORD came: God saw and heard their excuses and poor priorities - and He had something to say to them through Haggai the prophet.

b. It is time for you yourselves to dwell in your paneled houses: The people said that it wasn't time to rebuild the temple, but their actions said that it was time to live in nicely rebuilt houses.

i. "Solomon first built a house for God, and then for himself." (Trapp)

c. And this temple to lie in ruins: This was the real problem - not that God's people lived in paneled houses, but that they lived in such personal comfort and luxury while the temple was in ruins.

i. The problem was simply wrongly ordered priorities. They were content to let the cause of the Lord suffer at the expense of their comfort. Instead, they should have felt no rest until the work of God was as prosperous as their personal lives, and been as willing to sacrifice for work of God as they were for their personal comfort and luxury.

ii. It is easy to see how this happened over 14 years. At first you stop the work because it is so hard and some obstacle in the construction prevents progress.

· "We can't get much done at the temple, and I'm tired of living in a wreck. Time to start the remodel at home."

· "God wants me to give attention to things at home - home comes first."

· "I would fund more construction at the temple but all my money is tied up with my home renovation."

· "I'm not living extravagantly - look at the other houses in my neighborhood! Look at the chariots in their driveway!"

· "Someone should get to work on the temple. I hope someone steps up to the job - I've got to finish paneling my living room."

· "The temple hasn't been open for business for well more than 50 years - a little while longer won't matter."

· "This isn't the right time - later will be better."

· "The altar is there and we can at least sacrifice to the LORD. We're getting by."

iii. The excuses sound familiar - but God saw through them in the days of Haggai, and He sees through them today. The prophet Haggai was like an alarm clock - unwelcome but necessary.

iv. "Many Christians are like those ancient Hebrews, somehow convincing themselves that economy in constructing church buildings is all-important while at the same time sparing no expense in acquiring their personal luxuries." (Alden)

d. Houses: "It seems to intimate some of them had more than one house, a city and a country house, and whilst God's house lay waste; they thus lavish out their wealth on private worldly conveniences, but grudge their charge against God's house . . . Do you owe so much to yourselves, and so little to your God?" (Poole)

4. (5-6) Consider your ways - and the result of them.

Now therefore, thus says the LORD of hosts: "Consider your ways! You have sown much, and bring in little; you eat, but do not have enough; you drink, but you are not filled with drink; you clothe yourselves, but no one is warm; and he who earns wages, earns wages to put into a bag with holes."

a. Consider your ways! The Hebrew figure of speech for this phrase is literally "put your heart on your roads." Haggai asks God's people to consider what direction their life is headed, and if they really want it to continue that way.

b. You have sown much, and bring in little: The cause of their financial difficulties was their wrong priorities. They suffered setback after setback because the blessing of God wasn't on their pocketbook.

i. Haggai describes a double curse. Instead of much, little was reaped; and the little that was brought home melted away without doing any good (earns wages to put into a bag with holes). "I do not know of any passage in the Bible that better describes the feverish yet ineffective activity of our own age." (Boice) This all has the idea of, "The faster I go, the behinder I get."

ii. These judgments are a fulfillment of promises God made hundreds of years before in the time of Moses (Deuteronomy 11:16-17). The people of Israel were being judged and they didn't even know it - they probably wrote it all off as bad luck or tough economic times, but God was trying to tell them something.

iii. Sometimes our priorities are out of order and we seem to suffer no financial hardship. In such times we should never presume on the mercy of God - we should turn to Him and re-order our priorities before He needs to use crisis to get through to us.

c. You drink, but you are not filled with drink: If our priorities are wrong, nothing will satisfy us. Each accomplishment soon reveals that there must be something more, something that can really satisfy, Nothing fills the God-shaped void in our life except putting Him first.

i. "Had your little been as the righteous man's little, you might have lived on it, and rejoiced in it; but it had not such a blessing upon it; it was blasted, and so was weak, and empty, and profited little." (Poole)

5. (7-11) What they must do: rebuild the temple.

Thus says the LORD of hosts: "Consider your ways! Go up to the mountains and bring wood and build the temple, that I may take pleasure in it and be glorified," says the LORD. You looked for much, but indeed it came to little; and when you brought it home, I blew it away. Why?" says the LORD of hosts. "Because of My house that is in ruins, while every one of you runs to his own house. Therefore the heavens above you withhold the dew, and the earth withholds its fruit. For I called for a drought on the land and the mountains, on the grain and the new wine and the oil, on whatever the ground brings forth, on men and livestock, and on all the labor of your hands."

a. Go up to the mountains and bring wood: God calls them to work. Sometimes God's cause needs work, work that is supported by prayer, not work that is neglected because of pretended "spiritual" service.

i. It was work to be embraced by individuals without thinking, "Someone else will do it." When David Livingstone applied to a missionary society in Scotland because he wanted to bring Jesus to Africa they told him, "Young man, when God sees fit to evangelize Africa He will do it without your help." This is not the case at all - God will do it, and He wants and often will wait for our participation.

b. That I may take pleasure in it and be glorified: It was time for God's people to start being concerned with pleasing Him instead of themselves. In their nice houses and prosperous lives they took pleasure and were glorified; now it was the LORD's turn.

i. God is also telling them to do it with the right kind of heart; a heart that wants to please and glorify God

c. You looked for much, but indeed it came to little: When God was neglected, nothing worked right. They were able to accomplish some things (like building their own houses), but it didn't bring the satisfaction that it should have.

d. For I called for a drought on the land: We can imagine the people of God depressed and discouraged because of the drought. They thought it was all an attack of Satan, and they prayed fervently against "Satan's plot." All the while it wasn't Satan's doing at all, but it was the LORD who called for a drought on the land. The problem wasn't Satan, but their priorities.

e. On the grain and the new wine and the oil: Because they neglected the LORD, He neglected to bless their three basic crops.

B. The response to Haggai's prophecy.

1. (12) They obeyed God and feared His presence.

Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him; and the people feared the presence of the LORD.

a. Then Zerubbabel . . . and Joshua . . . with all the remnant of the people, obeyed the voice of the LORD: Obedience had to begin with the leadership. This wasn't a sermon just for the people, but also for the highest leaders among God's people.

b. The voice of the LORD their God, and the words of Haggai the prophet: "For the word of God is not distinguished from the words of the Prophet, as though the Prophet had added anything of his own." (Calvin)

i. In pointing out both, Haggai is distinguishing between the author of the doctrine, and its minister

c. The words of Haggai the prophet, as the LORD their God had sent him: Their respect for Haggai was based on his office (prophet) and his commission (God had sent him).

d. The people feared the presence of the LORD: Their fear of God prompted obedience. This was more than basic respect; it was recognition that God is a judge who deals with us righteously.

2. (13-15) God responds to His people.

Then Haggai, the Lord's messenger, spoke the Lord's message to the people, saying, "I am with you, says the LORD." So the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of hosts, their God, on the twenty-fourth day of the sixth month, in the second year of King Darius.

a. I am with you, says the LORD: God was there to encourage them, and to strengthen them for the work. He always empowers and encourages us to do what He commands.

b. So the LORD stirred up the spirit: Would to God for such a stirring of spirit among His people today! This stirring begins with the leadership (Zerubbabel . . . Joshua) and extends to the people (all the remnant of the people).

c. They came and worked on the house of the LORD: The stirring of spirit didn't come and go just as a spiritual experience. The stirring of spirit flourished into a stirring of the work.

© 2007 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Hag 1:2

EZRA 4:23 —How could foreign influence have caused the work to cease when Haggai 1:2 blames it on the indifference of the leaders?

PROBLEM: Ezra 4:7-23 records that after the great beginning made by the people in laying the foundation of the temple, foreign enemies came up to force the people to stop the rebuilding project. However, Haggai 1:2 implies that the people were indifferent toward the building project. What was the real reason for the delay in rebuilding the temple?

SOLUTION: Both statements are true. Although the military force of the enemy caused the rebuilding to stop, it was the indifference of the people that was responsible for the fact that the project was not restarted. During the reign of Cyrus the Great, the climate was hostile toward the people, and the building project faced stiff opposition. Once Darius I had taken power in Persia in about 522 B.C . , the opportunity to restart the building project was much more favorable. However, the leaders of the people had become so involved in their own affairs that they were not interested in undertaking such an enormous project.   

HAGGAI 1:2 —How could the indifference of the leaders have caused the work to cease when Ezra 4:23 blames foreign influence?

PROBLEM: Haggai 1:2 implies that the people were indifferent toward the building of the temple, while Ezra 4:7-23 claims that foreign enemies came up to force the people to stop the rebuilding project. Was the reason indifference or opposition?

SOLUTION: Both statements are true. The military force of the enemy caused the rebuilding to stop, but it was the indifference of the people that prevented the project from being restarted. (See comments on Ezra 4:23 .)   

Introduction / Outline

JFB: Haggai (Book Introduction)

THE name Haggai means "my feast"; given, according to COCCEIUS, in anticipation of the joyous return from exile. He probably was one of the Jewish exiles (of the tribes Judah, Benjamin, and Levi) who returned under Zerubbabel, the civil head of the people, and Joshua, the high priest, 536 B.C., when Cyrus (actuated by the striking prophecies as to himself, Isa 44:28; Isa 45:1) granted them their liberty, and furnished them with the necessaries for restoring the temple (2Ch 36:23; Ezr 1:1; Ezr 2:2). The work of rebuilding went on under Cyrus and his successor Cambyses (called Ahasuerus in Ezr 4:6) in spite of opposition from the Samaritans, who, when their offers of help were declined, began to try to hinder it. These at last obtained an interdict from the usurper Smerdis the Magian (called Artaxerxes in Ezra 4:7-23), whose suspicions were easy to rouse. The Jews thereupon became so indifferent to the work that when Darius came to the throne (521 B.C.), virtually setting aside the prohibitions of the usurper, instead of recommencing their labors, they pretended that as the prophecy of the seventy years applied to the temple as well as to the captivity in Babylon (Hag 1:2), they were only in the sixty-eighth year of it [HENDERSON]; so that, the proper time not having yet arrived, they might devote themselves to building splendid mansions for themselves. Haggai and Zechariah were commissioned by Jehovah (Hag 1:1) in the second year of Darius (Hystaspes), 520 B.C., sixteen years after the return under Zerubbabel, to rouse them from their selfishness to resume the work which for fourteen years had been suspended. Haggai preceded Zechariah in the work by two months.

The dates of his four distinct prophecies are accurately given: (1) The first (Hag 1:1-15), on the first day of the sixth month of the second year of Darius, 520 B.C., reproved the people for their apathy in allowing the temple to lie in ruins and reminded them of their ill success in everything because of their not honoring God as to His house. The result was that twenty-four days afterwards they commenced building under Zerubbabel (Hag 1:12-15). (2) The second, on the twenty-first day of the seventh month (Hag 2:1-9), predicts that the glory of the new temple would be greater than that of Solomon's, so that the people need not be discouraged by the inferiority in outward splendor of the new, as compared with the old temple, which had so moved to tears the elders who had remembered the old (Ezr 3:12-13). Isaiah, Jeremiah, and Ezekiel had implied the same prediction, whence some had doubted whether they ought to proceed with a building so inferior to the former one; but Haggai shows wherein the superior glory was to consist, namely, in the presence of Him who is the "desire of all nations" (Hag 2:7). (3) The third, on the twenty-fourth day of the ninth month (Hag 2:10-19), refers to a period when building materials had been collected, and the workmen had begun to put them together, from which time forth God promises His blessing; it begins with removing their past error as to the efficacy of mere outward observances to cleanse from the taint of disobedience as to the temple building. (4) The fourth (Hag 2:20-23), on the same day as the preceding, was addressed to Zerubbabel, as the representative of the theocratic people, and as having asked as to the national revolutions spoken of in the second prophecy (Hag 2:7).

The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.

The Jews' adversaries, on the resumption of the work under Zerubbabel, Haggai, and Zechariah, tried to set Darius against it; but that monarch confirmed Cyrus' decree and ordered all help to be given to the building of the temple (Ezr 5:3, &c.; Ezr 6:1, &c.). So the temple was completed in the sixth year of Darius' reign 516-515 B.C. (Ezr 6:14).

The style of Haggai is consonant with his messages: pathetic in exhortation, vehement in reproofs, elevated in contemplating the glorious future. The repetition of the same phrases (for example, "saith the Lord," or "the Lord of hosts," Hag 1:2, Hag 1:5, Hag 1:7; and thrice in one verse, Hag 2:4; so "the spirit," thrice in one verse, Hag 1:14) gives a simple earnestness to his style, calculated to awaken the solemn attention of the people, and to awaken them from their apathy, to which also the interrogatory form, often adopted, especially tends. Chaldaisms occur (Hag 2:3; Hag 2:6; Hag 2:16), as might have been expected in a writer who was so long in Chaldea. Parts are purely prose history; the rest is somewhat rhythmical, and observant of poetic parallelism.

Haggai is referred to in Ezr 5:1; Ezr 6:14; and in the New Testament (Heb 12:26; compare Hag 2:6-7, Hag 2:22).

JFB: Haggai (Outline)

• HAGGAI CALLS THE PEOPLE TO CONSIDER THEIR WAYS IN NEGLECTING TO BUILD GOD'S HOUSE: THE EVIL OF THIS NEGLECT TO THEMSELVES: THE HONOR TO GOD OF ATTENDING TO IT: THE PEOPLE'S PENITENT OBEDIENCE UNDER ZERUBBABEL FOLLOWED BY GOD'S GRACIOUS ASSURANCE. (Hag 1:1-15)
• 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)
• THIRD PROPHECY. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet. (Hag 2:10-19)
• FOURTH PROPHECY. God's promise through Zerubbabel to Israel of safety in the coming commotions. (Hag 2:20-23)

TSK: Haggai 1 (Chapter Introduction)

Overview

Hag 1:1, The time when Haggai prophesied; Hag 1:2, He reproves the people for neglecting the building of the house; Hag 1:7, He incites them to the building; Hag 1:12, He promises them, being forward, God’s assistance.

Poole: Haggai (Book Introduction)

THE ARGUMENT

Haggai is the first prophet that appears in the name of the Lord of hosts, to awaken, reprove, direct, exhort, and encourage both the governor, high priest, and people, returned out of captivity, to the restoring and settling the worship of God, to the rebuilding the temple, whose foundations, together with the altar of burnt-offering, had been laid seventeen or eighteen years ago; but the finishing of the temple prohibited by Cambyses all the time of his being viceroy to his father Cyrus, and during his own reign; and neglected near two years in Darius Hystaspes’ s time, through the covetousness of many, the coldness of some, and the cowardice of others among the Jews, who were all bent on their own private concerns, and pleaded it was not time to set about the building of God’ s temple, and who in all probability would have deferred it much longer had they been let alone: now therefore the Lord doth, in zeal for his own glory, and in mercy to his people, send his servant Haggai to awaken them to their duty, which was this, the building the temple, and restoring the pure worship of God. He reproves them for neglecting this; tells them this sin was the cause of the penury and scarcity which afflicted them these fifteen or sixteen years past; assures them that, so soon as ever they begin the work, their ground, their cattle, their vines and olives, should wonderfully increase their store; promiseth God’ s presence with them, and with it a supply of gold and silver, which are his, and he will, as he did by the bounty of Darius and the contributions of others, bring in to them; and though the external glory of this temple were less than that of the first temple, yet this second temple should exceed the first in glory for so much as their expected, longed-for, and the blessed Messiah should appear in it. All which, as they were weighty arguments in themselves considered, so, through the co-operation of the Spirit of God, they prevailed with his hearers, who set about the work; and when opposed by their enemies, who sent to Darius to solicit him to renew the prohibition, he on the contrary confirms and enlargeth their charter granted by the grand Cyrus, and annexeth severe penalties on all that dare hinder this work; all which particularly, and at large, are set down in the sixth and seventh chapters of Ezra. And so in four years’ time the temple is finished, the feast of dedication is celebrated, and the final issue answers to the name of the prophet who, sent of God, set it forwards, Haggai, who hath his name from the word that signifieth a feast, as if we should call him Festivus. He closeth all with a close prediction of many and long wars and seditions to come among the Gentiles, to the overthrow of the enemies of the Jews.

Poole: Haggai 1 (Chapter Introduction)

HAGGAI CHAPTER 1

The time when Haggai prophesied, Hag 1:1 . Haggai reproveth the people’ s delay in building the temple, Hag 1:2-6 . He inciteth them to set about it, Hag 1:7-11 . He promiseth them, being forward of themselves, God’ s assistance, Hag 1:12,13 . The work is set forward, Hag 1:14,15 .

MHCC: Haggai (Book Introduction)

After the return from captivity, Haggai was sent to encourage the people to rebuild the temple, and to reprove their neglect. To encourage their undertaking, the people are assured that the glory of the second temple shall far exceed that of the first, by the appearing therein of Christ, the Desire of all nations.

MHCC: Haggai 1 (Chapter Introduction)

(Hag 1:1-11) Haggai reproves the Jews for neglecting the temple.

(Hag 1:12-15) He promises God's assistance to them.

Matthew Henry: Haggai (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Haggai

The captivity in Babylon gave a very remarkable turn to the affairs of the Jewish church both in history and prophecy. It is made a signal epocha in our Saviour's genealogy, Mat 1:17. Nine of the twelve minor prophets, whose oracles we have been hitherto consulting, lived and preached before that captivity, and most of them had an eye to it in their prophecies, foretelling it as the just punishment of Jerusalem's wickedness. But the last three (in whom the Spirit of prophecy took its period, until it revived in Christ's forerunner) lived and preached after the return out of captivity, not immediately upon it, but some time after. Haggai and Zechariah appeared much about the same time, eighteen years after the return, when the building of the temple was both retarded by its enemies and neglected by its friends. Then the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesied unto the Jews that were in Jerusalem, in the name of the God of Israel, even unto them (so we read Ezr 5:1), to reprove them for their remissness, and to encourage them to revive that good work when it had stood still for some time, and to go on with it vigorously, notwithstanding the opposition they met with in it. Haggai began two months before Zechariah, who was raised up to second him, that out of the mouth of two witnesses the word might be established. But Zechariah continued longer at the work; for all Haggai's prophecies that are recorded were delivered within four months, in the second year of Darius, between the beginning of the sixth month and the end of the ninth. But we have Zechariah's prophecies dated above two years after, Zec 7:1. Some have the honour to lead, others to last, in the work of God. The Jews ascribe to these two prophets the honour of being members of the great synagogue (as they call it), which was formed after the return out of captivity; we think it more certain, and it was their honour, and a much greater honour, that they prophesied of Christ. Haggai spoke of him as the glory of the latter house, and Zechariah as the man, the branch. In them the light of that morning star shone more brightly than in the foregoing prophecies, as they lived nearer the time of the rising of the Sun of righteousness, and now began to see his day approaching. The Septuagint makes Haggai and Zechariah to be the penmen of Psa 138:1-8 and Psa 146:1-10,147, and Psa 148:1-14.

Matthew Henry: Haggai 1 (Chapter Introduction)

In this chapter, after the preamble of the prophecy, we have, I. A reproof of the people of the Jews for their dilatoriness and slothfulness in building the temple, which had provoked God to contend with them by the judgment of famine and scarcity, with an exhortation to them to resume that good work and to prosecute it in good earnest (Hag 1:1-11). II. The good success of this sermon, appearing in the people's return and close application to that work, wherein the prophet, in God's name, animated and encouraged them, assuring them that God was with them (Hag 1:12-15).

Constable: Haggai (Book Introduction)

Introduction

Title and Writer

The title of this prophetic book is also the name of its writer.

Haggai referred to himself as simply "the prophet Haggai" (1:1; et al.) We know nothing about Haggai's parents, ancestors, or tribal origin. His name apparently means "festal" or possibly "feast of Yahweh."¹ It is a form of the Hebrew word hag, meaning "feast." This has led some students of the book to speculate that Haggai's birth may have occurred on one of Israel's feasts. Ezra mentioned that through the prophetic ministries of Haggai and Zechariah the returned Jewish exiles resumed and completed the restoration of their temple (Ezra 5:1; 6:14; cf. Zech. 8:9; 1 Esdras 6:1; 7:3; 2 Esdras 1:40; Ecclesiasticus 49:11). Haggai's reference to the former glory of the temple before the Babylonians destroyed it (2:2) may or may not imply that he saw that temple. If he did, he would have been an old man when he delivered the messages that this book contains. In this case he may have been over 70 years old when he prophesied. However it is not at all certain that the reference in 2:2 implies that he saw the former temple.

Some editions of the Greek Septuagint and the Latin Vulgate versions of the Book of Psalms attribute authorship of some of the Psalms to Haggai and or Zechariah (i.e., Ps. 111-112, 125-126, 137-138, and 145-149). There is no other evidence that either prophet wrote any of these psalms. The reason for the connection appears to have been the close association that these prophets had with the temple where these psalms were sung.

Historical Background

The Babylonians, led by King Nebuchadnezzar, destroyed the city of Jerusalem, including Solomon's temple, in 586 B.C. and took most of the Jews captive to Babylon. There the Israelites could not practice their formal worship (religious cult) as the Mosaic Law prescribed because they lacked an authorized altar and temple. They prayed toward Jerusalem privately (cf. Dan. 6:10) and probably publicly, and they established synagogues where they assembled to hear their Law read and to worship God informally. King Cyrus of Persia allowed the Jewish exiles to return to their land in 538 B.C. At least three waves of returnees took advantage of this opportunity. The first of these was the group of almost 50,000 Jews that returned under the leadership of Sheshbazzar, and Zerubbabel who replaced him, in 537 B.C. (Ezra 1:2-4).² Haggai and Zechariah appear to have been two of these returnees, as was Joshua the high priest, though Haggai's name does not appear in the lists of returnees in the opening chapters of Ezra. During the year that followed, these returnees rebuilt the brazen altar in Jerusalem, resumed offering sacrifices on it, celebrated the feast of Tabernacles, and laid the foundation for the reconstruction of the (second) temple. Opposition to the rebuilding of the temple resulted in the postponement of construction for 16 years. During this long period apathy toward temple reconstruction set in among the residents of Judah and Jerusalem. Then in 520 B.C., as a result of changes in the Persian government and the preaching of Haggai, the people resumed rebuilding the temple.³ They finished the project about five years later in 515 B.C. (cf. Ezra 1-6).⁴ Haggai first sounded the call to resume construction, and Zechariah soon joined him. Zechariah's ministry lasted longer than Haggai's.

Date

Haggai delivered four messages to the restoration community, and he dated all of them in the second year of King Darius I (Hystaspes) of Persia (i.e., 520 B.C.). His ministry, as this book records it, spanned less than four months, from the first day of the sixth month (1:1) to the twenty-fourth day of the ninth month (2:20). In the modern calendar this would have been between August 29 and December 18, 520 B.C. This means that Haggai was the first prophet to address the returned Israelites since Zechariah began prophesying to the returnees in the eighth month of that same year (Zech. 1:1). Haggai was the most precise of the prophets in dating his messages.

The precision in dating prophecies that marks Haggai and Zechariah reflects the annalistic style of history writing that distinguished Neo-Babylonian and Persian times.⁵ Ezekiel, an older contemporary of these prophets, was the third most precise in dating his prophecies, and Daniel, another contemporary, also was precise but not as detailed. Likewise Ezra and Nehemiah, who wrote after Haggai and Zechariah, showed the same interest in chronological precision.

Place of Composition

Haggai obviously preached and wrote in Jerusalem as is clear from his references to the temple in both chapters. Confirming this location is his reference to the nearby mountains (1:8, 11). There were no real mountains in Babylonia.

Audience and Purpose

Haggai was as specific about his audience as he was about when he prophesied. The first oracle was for Zerubbabel and Joshua, the Jewish governor of Judah and its high priest (1:1). The prophet delivered the second one to those men and the remnant of the people (2:1). The third oracle was for the priests (2:11), and the fourth one was for Zerubbabel (2:21). Obviously these oracles had a larger audience as well, namely, the entire restoration community and eventually the general population of the world.

Haggai's purpose was simple and clear. It was to motivate the Jews to build the temple. To do this he also fulfilled a secondary purpose: he confronted the people with their misplaced priorities. They were building their own houses but had neglected God's house. It was important to finish building the temple because only then could the people fully resume Levitical worship as the Lord had specified. They had gone into captivity for covenant unfaithfulness. Thus they needed to return to full obedience to the Mosaic Covenant. Furthermore, in the ancient Near East the glory of a nation's temple(s) reflected the glory of the people's god(s). So to finish the temple meant to glorify Yahweh.

". . . he also wrote to give the people hope by announcing that God's program of blessing would come in a little while' (Hag. 2:6) when God would again shake the heavens and the earth' (2:6, 21)."⁶

Theological emphases

Central to Haggai's emphasis is the temple as God's dwelling place on earth, as a center for worship, and as a symbol of Yahweh's greatness. For him the temple was more important than the palace, and the priests were more important than the princes. (There was no king of the Jews after the fall of Jerusalem in 586 B.C.) Another theological emphasis was the relative importance of glorifying God compared to living luxuriously.

Characteristic features

Haggai is the second shortest book of the Old Testament, after Obadiah. The writer's literary style is simple and direct. The book is a mixture of prose and poetry, the introductory sections being prose and the oracles poetry. The book contains four short messages that Haggai preached to the returned Jews during one year, 520 B.C. Haggai was clearly aware that the messages he preached to the Israelites were from God. He affirmed their divine authority 25 times. In contrast to almost all the writing prophets, Haggai was successful in that the people to whom he preached listened to him and obeyed his exhortations.⁷

"The truth is that few prophets have succeeded in packing into such brief compass so much spiritual common sense as Haggai did."⁸

"Interestingly, Haggai's message has none of the elements so characteristic of the other biblical prophets. For instance, he wrote no diatribe against idolatry. He said nothing of social ills and abuses of the legal system, nor did he preach against adultery or syncretism. His one theme was rebuilding God's temple."⁹

Unity and canonicity

Critics have not seriously challenged either the unity or the canonicity of Haggai. Its place in the canon is chronological, leading the postexilic prophetical books and following the pre-exilic and exilic ones.

Message¹⁰

Haggai is the first in the last group of prophetic Old Testament books. Along with Zechariah and Malachi, these books reveal life in the restoration community. The historical book of Ezra deals with the same time period and the same group of people. A remnant of the Israelites were back in the land following the Babylonian Captivity. The returnees remembered stories of the past glories of their nation, before the Captivity. But they also felt great shame since they returned to a land controlled by the Gentiles. They lived in difficult and discouraging times. Their hopes were very shadowy and uncertain in the short range.

Haggai had a single burden from the Lord. His passion was to motivate the returnees to rebuild their temple. Zechariah helped him in this mission. Malachi lived some 90 years later and uttered the final warning from Yahweh to His people in the Old Testament.

About 18 years before Haggai ministered, in 538 B.C., about 40,000 Jews had returned from captivity under the leadership of Sheshbazzar and Zerubbabel. A year later they began to rebuild the temple. They had finished repairing the foundation and were starting on the superstructure when opposition from the native people of the land, the Samaritans, made them stop working. For about 17 years they did no work on the temple. Then the Lord led Haggai to challenge the people to resume temple reconstruction. He delivered four short messages in 520 B.C. that got the people working again. The people went to work after hearing his first message, but then a difficulty arose and they stopped working. He delivered a second message, and the people got back to work. After a while, another difficulty arose and the people stopped working again. Haggai then delivered two messages on the same day, which moved the Jews to resume and finish their project.

The reason God preserved this book for all time and for all humanity is its permanent value, which is twofold. The Book of Haggai, first, is a revelation of the perils that often accompany a period of adversity. Second, it reveals the duty of people of faith in such a period and God's resources. In other words, Haggai exposes the perils that accompany times when there are discouraging circumstances and hope burns dim. And it helps us see what the duty of God's people should be in such times and how God will help us.

Each of Haggai's four messages deals with one of these perils. The four perils are misplaced priority, incorrect perspective, unrealistic expectation, and unnecessary fear.

The first peril was a problem of misplaced priority. The people did not think the time was right to proceed with the rebuilding of the temple (1:2). They seem to have been waiting for some indication from God that they should resume building, but they were busy building their own houses and had forgotten God's previous commands to rebuild the temple. They were very practical when it came to building homes for themselves. They saw the need and proceeded to do something about it. But when it came to building a house that would honor Yahweh, enable them to worship Him as He had commanded, and exalt His reputation in their land, they were waiting. Seventeen years had passed. It was time to finish the unfinished temple structure, but the people put it on hold while they gave priority to what was more important to them.

The second peril was a problem of incorrect perspective. When the workers began rebuilding again, some of the people started comparing the structure they were working on to the previous temple that the Babylonians had destroyed. They were saying that the present temple was nothing in comparison to Solomon's temple (2:3). Some of the older people, who had seen the former temple, could not help weeping when they compared the two structures. It looked as though all their work would amount to nothing significant, and so they became discouraged and stopped working.

The third peril was a problem of unrealistic expectation. The people thought that because they had taken on the project of rebuilding the temple, God would begin to bless them greatly. They looked at their external obedience as what God should bless (2:12). Haggai reminded them that it was wholehearted devotion to God that was necessary to obtain His blessing, not just piling stone upon stone.

The fourth peril was a problem of unnecessary fear. The people looked at the strength of the Gentile nations around them and concluded that their small community would never amount to anything. Haggai had to remind them that God would judge the Gentile nations one day. They needed to look beyond the immediate future and believe God's promises concerning Israel's ultimate restoration and exaltation over the nations (2:21-22).

God led Haggai to meet each one of these problems by reminding the people of their duty and their dynamic. They had a responsibility to do something different in each case, and then God would provide the enabling grace for them to succeed, the spiritual dynamic.

In regard to their problem of misplaced priorities, the people's duty was to get back to rebuilding the temple (1:8). They needed to give priority to what God said they should do rather than to what they wanted to do. The dynamic that God would provide was His enabling presence with them. He would be with them (1:13).

With regard to their problem of incorrect perspective, their duty was to be strong and work. They should not compare the work God had given them to do with the work He had given their ancestors to do. They should simply give themselves to carrying out the will of God for them. The dynamic God promised to provide was again His own presence with them (2:4). He would help them do what He had called them to do.

Regarding their problem of unrealistic expectation, their duty was to learn from their priests, who would get the Lord's will from Torah, that blessing would come in response to genuine obedience. It was not enough to simply rebuild the temple. That was only part of God's will for His people, and not really the most important part. More important was that they should genuinely seek to exalt the Lord in their lives by following Him faithfully. The dynamic Yahweh promised for such heartfelt obedience was blessing on their lives (2:19). From the day the returnees turned their hearts to obey the Lord, He would bless them. But they should not expect much blessing if their obedience was only external.

Fourth, in regard to their problem of unnecessary fear, the people's duty was to be patient. They might not see a reversal of conditions in the immediate future, but eventually God would restore His people, as He promised. The dynamic God promised them was His own acting in time to reverse their fortunes (2:22-23). The Gentiles would not lord it over them forever. Their present leader, Zerubbabel, was only a foreview of a greater leader whom God would provide for them in the future. We know that the times of the Gentiles will come to an end when Jesus Christ returns to the earth to reign.

We are now in a position to point out the living message of this book. It is that whenever God's people face problems involving fulfilling His will, we should do our duty as the Word of God reveals it with the assurance that when we do God Himself will provide all that we need to succeed.

We often get our priorities out of order. We wait for direction from God to act when He has already told us what He wants us to do. While we wait, we get involved in matters that occupy our energy and resources that are self-directed. What we should be doing is reading the Word, learning what God wants us to do, and then putting first things first. We need to make His agenda our agenda. When we do this, He will be with us and will provide all we need to carry out His will successfully (cf. Matt. 6:33).

We also frequently lose the proper perspective on what God has called us to do. We look at our part of the enterprise of fulfilling the Great Commission, and we think to ourselves, "How insignificant this is. If only I was living when Hudson Taylor lived, maybe then I could really change the world. Better yet, if only I lived in the days of the apostles." It is easy for many Christians to get so distracted by looking at the great things other Christians have done in the past that we conclude that our little contribution is so insignificant that it is not worth the time and effort. If that is our problem, we need to remind ourselves that the same God who enabled saints of old to succeed has promised to be with us and to enable us to succeed in our calling. We may live in days of apostasy rather than in the glory days when Christ was more greatly honored in the world. Nevertheless our task in the will of God is just as important now as the task of other believers in days gone by was then. Focus on what God has given you to do, not on what others did.

We struggle with unrealistic expectations, too, as the postexilic community did. Why isn't our church growing faster? Why aren't we seeing more fruit from our ministry? Why don't we see more spiritual power in our lives? Ultimately all these blessings come by the will of a sovereign God who chooses to bless whom and how He will. We tend to underrate the importance of personal holiness and to emphasize activity, just like the returned exiles did. Perhaps God is not blessing more because our commitment is superficial and shallow. If we expect His blessing simply because we are doing His work, we need to look deeper into ourselves and into His Word. God will bless if we follow Him wholeheartedly. We may not see the blessing this side of the grave, but since He has promised to bless those who follow Him sincerely, we can count on His blessing eventually. In the meantime our duty is to get real.

Finally, we also struggle with unnecessary fear from time to time. The enemy looks so strong. We look so weak. Things have not changed much for a long time. But our duty is to be patient, to remember and to believe the promises that the Lord will return and balance the scales of justice one day (cf. 2 Pet. 3:8-13). He will establish His kingdom on the earth. Our duty now is to be strong and to work.

Constable: Haggai (Outline)

Outline

I. A call to build the temple ch. 1

A. Haggai's first challenge 1:1-6

B. Haggai's second challenge 1:7-11

C. The Israelites' response 1:12-15

II. A promise of future glory for the temple 2:1-9

III. A promise of future blessing for the people 2:10-19

IV. A prophecy concerning Zerubbabel 2:20-23

Constable: Haggai

Haggai

Bibliography

Alden, Robert L. "Haggai." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Gaebelein, Frank E. Four Minor Prophets (Obadiah, Jonah, Habakkuk, and Haggai): Their Message for Today. Chicago: Moody Press, 1970.

Hamerton-Kelly, R. G. "The Temple and the Origins of Jewish Apocalyptic." Vetus Testamentum 20 (1976):1-15.

Lindsey, F. Duane. "Haggai." In The Bible Knowledge Commentary: Old Testament, pp. 1537-44. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Parker, Richard A., and Waldo H. Dubberstein. Babylonian Chronology 626 B.C.-A.D. 75. Providence, R.I.: Brown University, 1956.

Verhoef, Pieter A. The Books of Haggai and Malachi. New International Commentary on the Old Testaement series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Wiseman, D. J. Chronicles of Chaldaean Kings (625-556 B.C.) in the British Museum. London: Trustees of the British Museum, 1961.

Wolf, Herbert. "The Desire of All Nations in Haggai 2:7: Messianic or Not?" Journal of the Evangelical Theological Society 19 (1976):97-102.

_____. Haggai and Malachi. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: Haggai (Book Introduction)

THE PROPHECY OF AGGEUS.

INTRODUCTION.

Aggeus was one of those that returned from the captivity of Babylon, in the first year of the reign of king Cyrus. He was sent by the Lord in the second year of the reign of Darius, the son of Hystaspes, to exhort Zorobabel, the prince of Juda, and Jesus, the high priest, to the building of the temple; which they had begun, but left off again through opposition of the Samaritans. In consequence of this exhortation, they proceeded in the building, and finished the temple. And the prophet was commissioned by the Lord to assure them that this second temple should be more glorious than the former, because the Messias should honour it with his presence; signifying, withal, how much the Church of the new testament should excel that of the old testament. (Calmet) --- The glory of the Catholic Church hence appears. (Worthington) --- We know little of the life of Aggeus. It is thought that he was born in captivity. (Calmet) --- He came into Judea eighteen years after its termination, (Worthington) in the second year of Hystaspes, when the seventy years of the temple's desolation ended, Zacharias i. 12., and 1 Esdras v. The people had courage to obey the word of the prophets rather than the king's edict. Aggeus means feasting, (St. Jerome) or pleasant. He brings joyful tidings, after rebuking the people for preferring their own convenience before the house of God. (Haydock)

Gill: Haggai (Book Introduction)

INTRODUCTION TO HAGGAI

This part of sacred Scripture is in some Hebrew copies called "Sepher Haggai", the Book, of Haggai; in the Vulgate Latin version, the Prophecy of Haggai; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Haggai. His name comes from a word ^a which signifies to keep a feast; and, according to Jerom ^b, signifies festival or merry; according to Hillerus ^c, the feasts of the Lord; and, according to Cocceius ^d, my feasts: and the issue of his prophecy answered to his name; by which the people were encouraged to build the temple, whereby the feasts of the Lord were restored and observed; and a particular feast appointed for the dedication of the temple. The notion entertained by some, that he was not a man, but an angel, founded on Hag 1:13, deserves no regard; since the character there given of him respects not his nature, but his office. Indeed no account is given of his parentage; very probably he was born in Babylon; and, according to Pseudo-Epiphanius ^e and Isidore ^f, he came from thence a youth to Jerusalem, at the return of the Jews from their captivity. The time of his prophecy is fixed in Hag 1:1 to the second year of Darius, that is, Hystaspis; which, according to Bishop Usher, was in A. M. 3485 or 519 B.C.; and in the sixty fifth Olympiad; about 520 B.C.; and about seventeen or eighteen years after the proclamation of Cyrus for the Jews to return to their own land. Jerom says this was in the twenty seventh year of Tarquinius Superbus, the last of the Roman kings. Haggai was the first of the three prophets, that prophesied after their return; and all his prophecies were within the space of four months, and have their dates variously put to them. Of the authority of this prophecy of Haggai there is no room to question; not only because of the internal evidence of it, but from the testimony of Ezra, Ezr 4:24 and from a quotation out of Hag 2:7, by the author of the epistle to the Hebrews, Heb 12:26. The general design of this book is to reprove the Jews for their negligence in building the temple, after they had liberty granted them by Cyrus to do it, and to encourage them in this work; which he does by the promise of the Messiah, who should come into it, and give it a greater glory than the first temple had. The name of this prophet is wrongly prefixed, with others, to several of the psalms, especially those, called the Hallelujah psalms, in the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, as Psa 112:1. Where he died is not certain; very probably in Jerusalem; where, according to Pseudo-Epiphanius and Isidore ^g, he was buried, by the monuments of the priests; but, according to the Cippi Hebraici ^h, he was buried in a large cave, in the declivity of the mount of Olives.

Gill: Haggai 1 (Chapter Introduction)

INTRODUCTION TO HAGGAI 1

This chapter contains the first sermon of the Prophet Haggai to the people of the Jews, directed to Zerubbabel the governor, and Joshua the high priest; the date of which is fixed, Hag 1:1. It begins with a charge against that people; saying the time to build the house of the Lord was not come, Hag 1:2 which is refuted by the prophet; arguing, that, if the time to panel their dwelling houses was come, then much more the time to build the Lord's house, Hag 1:3. They are urged to consider how unsuccessful they had been in their civil employments and labours, which was owing to their neglect of building the temple; wherefore, if they consulted their own good, and the glory of God, the best way was to set about it in all haste, and with diligence, Hag 1:5 yea, even the famine, which they had been afflicted with for some time, and which affected both man and beast, sprung from the same cause, Hag 1:10. This discourse had such an effect upon the governor, high priest, and people, that they immediately rose up, and went about the work they were exhorted to; upon which the prophet, by a special message from the Lord, promises his presence with them, Hag 1:12.