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Haggai 2 |
King James Version
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Haggai 2:1 In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying,
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Haggai 2:2 Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
O friends and priests of God, you are clothed with holy robe and heavenly crown of glory, the inspired unction and the priestly raiment of the Holy Spirit. To you, of youthful pride of God’s holy temple, honored by God with wisdom that is aged but revealed in choice deeds and works of a flourishing valor that is youthful, God himself, who encompasses the whole world, has given the distinguished honor of building his house on earth and of restoring it for Christ, his onlybegotten and his firstborn word, and for his holy and sacred bride. One indeed might wish to call you a new Bezalel, the builder of a divine tabernacle, or a King Solomon, king of a new and far better Jerusalem, or even a new Zerubbabel, who bestowed far greater glory or even a new Zerubbabel on the temple of God.
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Haggai 2:3 Who [is] left among you that saw this house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing?
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Haggai 2:4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I [am] with you, saith the LORD of hosts:
In the next place, he was stripped of his former solid raiment and adorned with a garment down to the foot, and with a turban and a clean miter, that is, [with the garb] of the second advent; since he is demonstrated as having attained “glory and honor.” [Since stripped] you will not be able to say that the man [there depicted] is the “son of Jehozadak,” who was never clad in a sordid garment but was always adorned with the sacerdotal garment, nor ever deprived of the sacerdotal function.
Author: Tertullian of Carthage Rank: Author AD: 220
Whoever scans all the books of the prophets, both of the twelve and of the others, will find many testimonies regarding the Holy Spirit. Haggai says, “For I am with you, says the Lord of hosts, and my spirit continues in your midst.”
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Haggai 2:5 [According to] the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.
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Haggai 2:6 For thus saith the LORD of hosts; Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land];
There have been two remarkable transformations of the human way of life in the course of the world’s history. These are called two “covenants,” and, so famous was the business involved, two “shakings of the earth.” The first was the transition from idols to the law; the second, from the law to the gospel. The gospel also tells of the third shaking, the change from this present stage of things to what lies unmoved, unshaken, beyond. An identical feature occurs in both covenants. The feature? There was nothing sudden involved in the first movement to take their transformation in hand. On the Holy Spirit, Theological Oration ().
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Haggai 2:7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
There remain for discussion the three minor prophets who belong to the closing days of the captivity, namely, Haggai, Zechariah and Malachi. To begin with, Haggai has the following brief but clear prophecy of Christ and the church: “For thus says the Lord of hosts: yet one little while, and I will move the heaven and the earth, and the sea and the dry land. And I will move all the nations, and the desired of all nations shall come.” It is obvious that this prediction is, in part, already fulfilled; the rest we may confidently expect at the end of the world. Surely God set the heavens rocking when angels and a star stood as witnesses to the birth of Christ; surely too he moved the earth when he performed the tremendous miracle of giving Christ a virgin birth. Surely he moved the sea and the dry land when he made Christ’s name known throughout the whole world, on island and on mainland. For the rest, we ourselves are witnesses of the fact that all nations are being moved to accept the faith. The last part of the text, “and the desired of all nations shall come,” refers to Christ’s second coming. For before the whole world can await him and desire his coming, it just first believes in him and loves him.
How the disposition of the earth therefore depends upon the power of God, you may learn also where it is written: “He looks upon the earth and makes it tremble,” and elsewhere: “once again I move the earth.” Therefore the earth remains immovable not by its balances, but it is moved frequently by the nod and free will of God, as Job too says: “The Lord shakes it from its foundations, and its pillars tremble.” And elsewhere: “Hell is naked before him, and there is not covering for death. He stretches out the north over the empty space and hangs the earth upon nothing. He binds up the waters in his clouds. The pillars of heaven that fled away are in dread at his rebuke. By his power the seas are calmed, by his wisdom is struck down the sea monster, and the gates of heaven fear him.” By the will of God, therefore, the earth remains immovable. “The earth stands forever,” according to Ecclesiastes, yet it is moved by nods according to the will of God. It does not therefore continue to exist because it is based on its own foundations. It does not stay stable because of its own props. The Lord established it by the support of his will, because “in his hand are all the ends of the earth.” The simplicity of this faith is worth all the proffered proofs. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Haggai 2:8 The silver [is] mine, and the gold [is] mine, saith the LORD of hosts.
Riches, gold and silver, are not the devil’s as some think, for “the whole world of riches is for the faithful man, but for the unfaithful not a farthing.” But nothing is more faithless than the devil. God through the prophet says plainly, “Mine is the silver, and mine is the gold.” Only use it well and there is nothing blameworthy in silver; but when you abuse a good thing and are then unwilling to blame your own conduct, you impiously put the blame on the Creator. One can even be blessed by money. “I was hungry, and you gave me to eat”—undoubtedly by the use of money; “I was naked and you covered me”—assuredly by the use of money. Consider too that money can be a door to the heavenly kingdom. “Sell,” he says, “what you have, and give to the poor, and you shall have treasure in heaven.”
Surely the glory of the house of the New Testament is greater than that of the old because it was built of better materials, namely, those living stones that are human beings renewed by faith and grace. Yet precisely because Solomon’s temple was renovated—was made new—it was a prophetic symbol of the second Testament which is called the New. Accordingly we must understand the words God spoke by Haggai’s mouth, “And I will give peace in that place,” as referring to the place for which the temple stood. Since the restored temple signified the church, which Christ was to build, those words can mean only “I will give peace in that place [the church] which this place [the rebuilt temple] prefigures.” (All symbols seem in some way to personify the realities of which they are symbols. So, St. Paul says, “The rock was Christ,” because the rock in question symbolized Christ.) Not, however, until the house of the New Testament receives its final consecration will its greater glory in relation to the house of the Old Testament be made perfectly clear. This will take place at the second coming of him whom the Hebrew text calls “the desire of all nations.” Obviously his first coming was not desired of all nations, for unbelievers did not even know whom they should desire to come. In the end too, as the Septuagint puts it with equal amount of prophetic meaning, “the chosen of the Lord shall come from all nations.” Then, truly, only the chosen shall come, those of whom St. Paul says, even “as he chose us in him before the foundation of the world.”
But this is not the fault of gold and silver. Let us suppose that someone of tender heart has found a treasure. The kindness of his heart works, does it not, so that hospitality is shown to strangers, the starving are fed, the naked clothed, the needy assisted, captives redeemed, churches are built, the weary are refreshed, the quarrelsome pacified, the shipwrecked set on their feet again, the sick cured—material resources distributed on earth, spiritual ones stored up in heaven? Who does all this? The good and kindhearted person. What does he do it with? Gold and silver. Whom is he serving when he does it? The one who says, “Mine is the gold and mine is the silver.” Now, brothers, I think you can see what a great mistake it is, what lunacy indeed, to project onto the things which people misuse the offense of the people who misuse them. If gold and silver, after all, can be blamed simply because people warped by avarice and neglecting the commands of the Creator are carried away by an abominable kind of lust for these things that he brought into being, then let us blame every single creature of God, because, as the apostle says, some perverse people “worshiped and served the creature rather than the Creator, who is blessed forever.” Let us also blame this sun, which these same Manichaeans, as we all know, not understanding that it is a creature, never cease to worship and adore as though it were the Creator—or at least some sort of part of him.
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Haggai 2:9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
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Haggai 2:10 In the four and twentieth [day] of the ninth [month], in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,
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Haggai 2:11 Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying,
He writes to Timothy, who had been trained in the holy writings from a child, exhorting him to study them diligently and not to neglect the gift that was given him with the laying on of the hands of the presbytery. To Titus he gives commandment that among a bishop’s other virtues (which he briefly describes) he should be careful to seek a knowledge of the Scriptures: “A bishop,” he says, must hold fast “the faithful word as he has been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers.” In fact, lack of education in a clergyman prevents him from doing well to anyone but himself, and much as the virtue of his life may build up Christ’s church, he does it an injury as great by failing to resist those who are trying to pull it down. The prophet Haggai says—or rather the Lord says it by the mouth of Haggai—“ask now the priests concerning the law.” For such is the important function of the priesthood to give answers to those who question them concerning the law.
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Haggai 2:12 If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
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Haggai 2:13 Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
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Haggai 2:14 Then answered Haggai, and said, So [is] this people, and so [is] this nation before me, saith the LORD; and so [is] every work of their hands; and that which they offer there [is] unclean.
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Haggai 2:15 And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:
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Haggai 2:16 Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty.
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Haggai 2:17 I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye [turned] not to me, saith the LORD.
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Haggai 2:18 Consider now from this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD'S temple was laid, consider [it].
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Haggai 2:19 Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].
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Haggai 2:20 And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying,
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Haggai 2:21 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
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Haggai 2:22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
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Haggai 2:23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.
“The Jews sent to John and said to him, ‘Who are you?’ He confessed and said, ‘I am not the Messiah.’ They said to him, ‘Are you Elijah?’ He said, ‘No.’ ” But our Lord called him Elijah, as Scripture attests. However, when they interrogated him, he said, “I am not Elijah.” But Scripture does not say that John came in the body of Elijah but “in the spirit and the power of Elijah.” Elijah, who was taken up into the heavens, did not return to them, just as it was not David who later became king but Zerubbabel. The Pharisees, however, did not ask John, “Have you come in the spirit of Elijah?” but “Are you Elijah himself?” That is why he said to them, “No.” Why should he have needed to be Elijah himself, if the actions of Elijah were to be found present in John? Elisha intervened and stood between John and Elijah, lest John be judged by them, since Elijah was taken up in a sacred chariot, whereas [John’s] head was carried away on a dish by a corrupt young girl. Commentary on Tatian’s Diatessaron
So it is mystically said to him alone: “I will take you, O Zerubbabel, and I will make you as a signet ring, for I have chosen you.” For, when our soul becomes so peaceful that it is said to her, “Return, return, O Sulamitess,” which means “peaceful,” or to your own name, “Irenic,” then she will receive Christ like a signet ring upon her, for she is the image of God. Then she will be according to that image, because heavenly is the heavenly man. And we need to bear the image of the heavenly one, that is, peace. And that we may know that this is true, you have in the Canticles to the soul, now full perfect, what I wish the Lord Jesus may say to you, “Put me as a seal upon your arm.” May peace glow in your heart, Christ in your works, and may there be formed in you wisdom and justice and redemption.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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