Then Zerubbabel, the son of Shealtiel, and Joshua, the son of Jehozadak, the high priest, with all the remnant of the people, obeyed Yahweh, their God’s voice, and the words of Haggai, the prophet, as Yahweh, their God, had sent him; and the people feared Yahweh.
Then Haggai, Yahweh’s messenger, spoke Yahweh’s message to the people, saying, “I am with you,” says Yahweh.
Yahweh 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 Yahweh of Armies, their God,
John Calvin 1540 · Public Domain On vv12–13 The Prophet here declares that his message had not…
The Prophet here declares that his message had not been without fruit, for shortly after the whole people prepared themselves for the work. And he names both Zerubbabel and Joshua; for it behaved them to lead the way, and, as it were, to extend a hand to others. For, had there been no leaders, no one of the common people would have pointed out the way to the rest. We know what usually happens when a word is addressed indiscriminately to all the people: they wait for one another. But when Joshua and Zerubbabel attended to the commands of the Prophet, the others followed them: for they were dominant, not only in power, but also in authority, so that they induced the people willingly to do their duty. One was the governor of the people, the other was the high priest; but the honesty and faithfulness of both were well known, so that the people spontaneously followed their example.
And this passage teaches us that though God invites all to his service, yet as any one excels in honor or in other respects, so the more promptly he ought to undertake what is proposed by the authority of God. Our Prophet, no doubt, meant to point out this due order of things, by saying, that he was heard first by Zerubbabel and Joshua, and then by the whole people.
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But as all had not returned from exile, but a small portion, compared with that great number, which, we know, had not availed themselves of the kindness allowed them—this is the reason why the Prophet does not simply name the people, but the remnant of the people, שארית העם, sharit eom. As also the gift of prophecy had been for a long time more rare, and few appeared among the people who had any decided evidence of their call, such as Samuel, Isaiah, David, and others possessed, the Prophet, for this reason, does here more carefully commend and honor his own office: he says that the people attended to the voice of Jehovah —How? By attending, he says, to the words of Haggai the Prophet, inasmuch as Jehovah their God had sent him. He might have said more shortly that his labor had not been without fruit; but he used this circuitous mode of speaking, that he might confirm his own call; and he did this designedly, because the people had for a long time been without the opportunity of hearing God’s Prophets, for there were none among them.
But Haggai says nothing here but what belongs in common to all teachers in the Church: for we know that men are not sent by divine authority to speak that God himself may be silent. As then the ministers of the word derogate nothing from the authority of God, it follows that none except the only true God ought to be heard. It is not then a peculiar expression, which is to be restricted to one man, when God is said to have spoken by the mouth of Haggai; for he thus declared that he was God’s true and authorised Prophet. We may therefore gather from these words, that the Church is not to be ruled by the outward preaching of the word, as though God had substituted men in his own place, and thus divested himself of his own office, but that he only speaks by their mouth. And this is the import of these words, The people attended to the voice of Jehovah their God, and to 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. Haggai then ascribed these words to himself, not that he devised anything himself, so as to corrupt the pure doctrine which had been delivered to him by God, but that he only distinguished between God, the author of the doctrine, and his minister, as when it is said,
"The sword of God and of Gideon,” (Judges 7:20,)
and also,
“The people believed God and Moses his servant.” (Exodus 14:31.)
nothing is ascribed to Moses or to Gideon apart from God; but God himself is placed in the highest honor, and then Moses and Gideon are joined to him. In the same sense do the Apostles write, when they say, that “it had pleased the Holy spirit” and themselves. (Acts 15:22.)
And hence it is evident how foolish and ridiculous are the Papists, who hence conclude that it is lawful for men to add their own inventions to the word of God. For the Apostles, they say, not only alleged the authority of the Holy Spirit, but also say, that it seemed good to themselves. God then does not so claim, they say, all things for himself, as not to leave some things to the decision of his Church, as though indeed the Apostles meant something different from what our Prophet means here; that is, that they truly and faithfully delivered what they had received from the spirit of God.
It is therefore a mode of speaking which ought to be carefully marked, when we hear, that the voice of God and the words of Haggai were reverently attended to by the people.—Why? Inasmuch, he says, as God had sent him; as though he had said, that God was heard when he spoke by the mouth of man. And this is also worthy of being noticed, because many fanatics boast, that they allow regard to the word of the Lord, but are unwilling to give credit to men, as that would be even preposterous; and they pretend, that in this way what belongs to the only true God is transferred to creatures. But the Holy Spirit most easily reconciles these two things—that the voice of God is heard when the people embrace what they hear from the mouth of a Prophet. Why so? because it pleases God thus to try the obedience of our faith, while he commits to man this office. For if the Lord was pleased to speak himself, then justly might men be neglected: but as he has chosen this mode, whosoever reject God’s Prophets, clearly show that they despise God himself. There is no need of inquiring here, why it is that we ought to obey the word preached or the external voice of men, rather than revelations; it is enough for us to know that this is the will of God. When therefore he sends Prophets to us, we ought unquestionably to receive what they bring.
And Haggai says also expressly, that he was sent by the God of Israel; as though he had said, that the people had testified their true piety when they acknowledged God’s Prophet in his legitimate vocation. For he who clamorously objects, and says that he knows not whether it pleases God or not to send forth men to announce his word, shows himself to be wholly alienated from God: for it ought to be sufficiently evident to us that this is one of our first principles.
He afterwards adds, that the people feared before Jehovah Haggai confirms here the same truth—that the people received not what they heard from the mouth of mortal man, otherwise than if the majesty of God had openly appeared. For there was no ocular view of God given; but the message of the Prophet obtained as much power as though God had descended from heaven, and had given manifest tokens of his presence. We may then conclude from these words, that the glory of God so shines in his word, that we ought to be so much affected by it, whenever he speaks by his servants, as though he were nigh to us, face to face, as the Scripture says in another place. It now follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 14 This declareth that God was the author of the…
This declareth that God was the author of the doctrine, and that he was but the minister, as Exod. 14:31; Judg. 7:20; Acts 15:28.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–14 Hag 1:12 Then Zerubbabel the son of Shealtiel, and…
Hag 1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, 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 did fear before the LORD.
Ver. 12. Then Zerubbabel, the son of Shealtiel, &c.] So mighty in operation, so quick and powerful, is the good word of God in the mouths of his faithful ministers, when seconded and set on by his Holy Spirit. See for this Isa 55:10-11 Jer 23:28-29 Act 19:20 1Co 14:24-25 Heb 4:12. See that scala coeli, ladder of heaven, as one calleth it, Rom 10:14-15, and consider how mightily the word of God grew and prevailed in those primitive times. It spread through the world like a sunbeam, saith Eusebius; it was carried about into all places as on eagles’, or, rather, as on angels’ wings. Athanasius of old and Luther of late, were strangely upheld and prospered against a world of opposers to the truth they preached. Farellus gained five large cities with their territories to Christ. How admirably and effectually King Edward VI was wrought upon by a sermon of Bishop Ridley’s, touching works of charity, see his Life, written by Sir John Heywood. It is the Spirit that quickeneth the seed of the word, and maketh it prolific and generative. And as in the body there are veins to carry the blood, and arteries to carry the spirits that quicken the blood; so is it with the word and spirit in the soul. If God’s Spirit open not man’s heart, the word cannot enter. If he enlighten not both organ and object, Christ, though never so powerfully preached, is both unkent and unkist, as the northern proverb hath it. The word heard profited them not, because not mixed with faith in them that heard it, Heb 4:2. They heard it only with the hearing of the ear, with that gristle that grew on the outside of the head; whereas they should have drawn up the inward ear to the outward, that one and the same sound might have pierced both. But this all that hear cannot do, because all are not of God, Joh 8:47, and so have not his earmark, spiritual senses habitually exercised to discern good and evil, Heb 5:14; they have a heavy ear, which is a singular judgment, Isa 6:10.
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With all the remnant of the people] i.e. The generality of the returned captives followed their leaders. A remnant they are called, because but few in comparison of those many hedge rogues, Mr Dyke calleth them, potters they are called, 1Ch 4:23, men of base and low spirits, that dwelt still in Babylon among plants and hedges; being the base brood of those degenerated Israelites, who, when liberty was proclaimed for their return to Jerusalem, chose rather to get their living by making pots for the King of Babylon. These are ancient, or rather obsolete things, as Junius rendereth it, worn out and forgotten; and indeed they deserve to be utterly forgotten, and not written or reckoned among the living in Jerusalem, Isa 4:4.
Obeyed the voice of the Lord their God] With the obedience of faith; and this they did by the good example of their rulers. Thus, when Crispus, the chief ruler of the synagogue, believed, many of the Corinthians believed also, Act 18:8, When the kings of Judah were good or evil the people were so likewise. Great men are the lookingglasses of their country; according to which most men dress themselves. Qualis Rex, talis grex. How excellent a king, such a great company. "Why compellest thou the Gentiles," said Paul to Peter, so, by thine example, to Judaize? Gal 2:14.
And the words of Haggai the prophet] Whose mouth God was pleased to make use of. And this is added for a confirmation of the prophet’s calling to the work; because of long time before there had been no prophet among the people, nor any to tell how long, as the Church complaineth, Psa 74:9.
As the Lord their God had sent him] Heb. according as the Lord their God had sent him, after the same manner they heard, and obeyed the prophet, as the Lord had sent him; they did not wrest his words to a wrong sense; nor did they question his commission; but receiving it as the word, not of man, but of God, they set forthwith upon the work, yielding as prompt and present obedience, as if God with his own mouth had immediately spoken to them from heaven.
And the people did fear before the Lord] As if he himself bad been visibly present in his own person. So St Peter’s hearers, Act 10:33, Now, therefore, say they, we are all here present before God, to hear all things commanded thee of God. If young Samuel had known that it was the Lord that called him once and again he would not have returned to his bed to sleep. If men were well persuaded that the God of heaven bespeaks them by his faithful ministers they would not give way to wilful wanderings, but hear as for life, and fear to do anything unworthy of such a presence; they would work out their salvation with fear and trembling, yea, work hard at it, as afraid to be taken with their task undone. "They that fear the Lord will keep his covenant," saith David, Psa 103:13 "Fear God, and keep his commandments," saith Solomon, Ecc 12:14 "And, in every nation he that feareth God and worketh righteousness is accepted of him," saith Peter, Act 10:35.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–14 Then; so soon as they heard this convincing and…
Then; so soon as they heard this convincing and awakening sermon.
Shealtiel; who is called Salathiel, 1Ch 3:17; Mat 1:12.
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Joshua the son of Josedech: see Hag 1:1.
The high priest; the twenty-fourth from Aaron, as some reckon, (Alsted. Chron.,) but the first after the captivity.
With all; either none were deaf to the Lord’s reproof and counsel, or else none durst appear so, when the chief rulers in state and church were so forward in obeying the prophet.
The people; the common people, the meaner sort.
Obeyed the voice of the Lord; acknowledged that it was the sovereign Lord who spake, who ought to be obeyed, because he is the Lord.
Their God; and therefore they ought to do his will, that they might receive the blessings which he, as their God, had promised to them. As God made this an argument to obedience, so do these now; We are thy people, thou art our God.
The words of Haggai: this interprets the former, the voice of the Lord was the words of Haggai, he added nothing of his own to them.
As the Lord their God had sent him; according to all for which the Lord had sent and commissioned him, or particularly in all that concerned the speedy building of the temple.
The people did fear before the Lord: this speaks the right religious frame of heart in this people at this time.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v12 As an ear-ring of gold (says Solomon), and an…
As an ear-ring of gold (says Solomon), and an ornament of fine gold, so amiable, so acceptable, in the sight of God and man, is a wise reprover upon an obedient ear, Pro 25:12. The prophet here was a wise but faithful reprover, in God's name, and he met with an obedient ear. The foregoing sermon met with the desired success among the people, and their obedience met with due encouragement from God. Observe,
I. How the people returned to God in a way of duty. All those to whom that sermon was preached received the word in the love of it, and were wrought upon by it. Zerubbabel, the chief governor, did not think himself above the check and command of God's word. He was a man that had been eminently useful in his day, and serviceable to the interest of the church, yet did not plead his former merits in answer to this reproof for his present remissness, but submitted to it. Joshua's business, as high priest, was to teach, and yet he was willing himself to be taught, and willingly received admonition and instruction. The remnant of the people (and the whole body of them was but a remnant, a very few of the many thousands of Israel) also were very pliable; they all obeyed the voice of the Lord their God, and bowed their neck to the yoke of his commands, and it is here recorded to their honour that they did so, Hag 1:12. Their father said, Sons, go work today in my vineyard, in my temple; and they not only said, We go, sir, but they went immediately. 1. They looked upon the prophet to be the Lord's messenger, and the word he delivered to be the Lord's message to them; and therefore received it not as the word of man, but as the word of Almighty God; they obeyed his words, as the Lord their God had sent him, Hag 1:12. Note, In attending to God's ministers we must have an eye to him that sent them, and receive them for his sake, while they act according to their commission. 2. They did fear before the Lord. Prophecy was a new thing with them; they had had no special messenger from heaven for a great while, and therefore now that they had one, and but one, they paid an extraordinary regard to him; whereas their fathers, who had many prophets, mocked and misused them. It is sometimes so; when good preaching is most scarce it does most good, whereas the manna that is rained in plenty is loathed as light bread. And, because they so readily received this prophet, God, within a month or two after, raised them up another, Zac 1:1. They feared before the Lord; they had a great regard to the divine authority and a great dread of the divine wrath, and were of those that trembled at God's word. The judgments of God which they had been under, though very severe, had not prevailed to make them fear before the Lord, until the word of God was sent to expound his providences, and then they feared. Note, A holy fear of God will have a great influence upon our obedience to him. Serve the Lord with fear; if we fear him not, we shall not serve him. 3. The Lord stirred up their spirits, Hag 1:14. (1.) He excited them to their duty, and put it into their hearts to go about it. Note, Then the word of God has its success when God by his grace stirs up our spirits to comply with it; and without that grace we should remain stupid and utterly averse to every thing that is good. It is in the day of a divine power that we are made willing. (2.) He encouraged them in their duty, and with those encouragements enlarged their hearts, Psa 119:32. When they heard the word they feared; but, lest they should sink under the weight of that fear, God stirred them up, and made them cheerful and bold to encounter the difficulties they might meet with. Note, When God has work to do, he will either find or make men fit to do it, and stir them up to it. 4. They applied to their work with all possible vigour: They came and did work in the house of the Lord of hosts their God. Every one, according as his capacity or ability was, lent a hand, some way or other, to further that good work; and this they did with an eye to God as the Lord of hosts, and as their God, the God of Israel. The consideration of God's sovereign dominion in the world by his providence, and his covenant-relation to his people by his grace, should stir up our spirits to act for him, and for the advancement of the interest of his kingdom among men, to the utmost of our power. 5. They did this speedily; it was but on the first day of the sixth month that Haggai preached them this sermon, and by the twenty-fourth of the same month, little more than three weeks after, they were all busy working in the house of the Lord their God, Hag 1:15. To show that they were ashamed of their delays hitherto, now that they were convinced and called they were resolved to delay no longer, but to strike while the iron was hot, and to set about the work while they were under convictions. Note, Those that have lost time have need to redeem time; and the longer we have loitered in that which is good the more haste we should make when we are convinced of our folly.
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II. How God met them in a way of mercy. The same prophet that brought them the reproof brought them a very comforting encouraging word (Hag 1:13): Then spoke Haggai, the Lord's messenger, in the Lord's message, in his name, and as from him, saying, I am with you, saith the Lord. That is all he has to say, and that is enough; as that word of Christ to his disciples is (Mat 28:20), "Lo, I am with you always, even to the end of the world. I am with you, that is, I will forgive your neglects hitherto, and they shall not be remembered against you; I will remove the judgments you have been under for those neglects, and will appear for you, as I have in them appeared against you. I am with you to protect you against your enemies that bear ill-will to your work, and to prosper you, and to give you success in it - with you to strengthen your hands, and bless the work of them, without which blessing those labour in vain that build." Note, Those that work for God have God with them; and, if he be for us, who can be against us? If he be with us, what difficulty can stand before us?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–14 Then Zerubbabel the son of Shealtiel, and Joshua the…
Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech the high priest,.... Here follows an account of the success of Haggai's prophecy; with what power and efficacy the word of the Lord by him was attended; how it at once reached and affected the hearts of princes and people, and brought them to obedience to the will of God. The governor and high priest are mentioned first, as being the principal persons, and who very probably first declared their sense of their former neglect, and their readiness to do as they were directed; which was setting a good example to the people, and doubtless had some influence upon them:
with all the remnant of the people, obeyed the voice of the Lord their God; not the two leading men in church and state only; but all the people that came out of the Babylonish captivity, who were but a remnant; a few that were left through various calamities they had been exposed unto; these, one and all, signified how willing and ready they were to do the work of the Lord enjoined them: or, "they heard the voice of the Lord" (c); by the prophet, very attentively and seriously; and received and regarded it, not as the word of men, but as the word of God; and determined to act according to it:
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and the words of Haggai the prophet; or, "and for the words of Haggai the prophet" (d); because of them, considering them as coming from the Lord himself:
as the Lord their God had sent him; regarding him as having a mission and commission from the Lord to deliver them to them:
and the people did fear before the Lord; perceiving that he was displeased with them for the neglect of his house; and that this drought upon them was a chastisement and correction for this sin; and fearing lest his wrath should continue, and they should be more severely dealt with, on account of their transgressions.
(c) "et audivit", V. L. Pagninus, Montanus, Burkius. (d) "idque propter verba Chaggai", Varenius, Reinbeck.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13–14 In the Lord's message - ln the words of…
In the Lord's message - ln the words of his master. The people - The whole assembly.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–14 Verse 12. Then Zerubbabel] The threatening of Haggai had…
Verse 12. Then Zerubbabel] The threatening of Haggai had its proper effect. - The civil governor, the high priest, and the whole of the people, united together to do the work. When the authority of God is acknowledged, his words will be carefully obeyed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v12 Hag 1:12-13. Then Zerubbabel, &c., obeyed the voice of…
Hag 1:12-13. Then Zerubbabel, &c., obeyed the voice of the Lord — Compare Ezr 5:1-2; where see the notes. Then spake Haggai the Lord’s messenger — Or prophet; in the Lord’s message — That is, who spake what follows, not in his own name, but in the name of God, saying, I am with you, saith the Lord — To afford you all the help you need, and to give success to your undertaking.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–14 Then Zerubbabel, and all the remnant of the people…
Then Zerubbabel, and all the remnant of the people - , not, “the rest of people” but “the remnant,” those who remained over from the captivity, the fragment of the two tribes, which returned to their own land, “hearkened unto the voice of the Lord.” This was the beginning of a conversion. In this one thing they began to do, what, all along, in their history, and most in their decay before the captivity they refused to do - obey God’s word. So God sums up their history, by Jeremiah, Jer 22:21. “I spake unto thee in thy prosperity, thou saidst, I will not hear. This is thy way from thy youth, that thou hearkenedst not unto My voice.” Zep 3:2 still more briefly , “she hearkened not unto (any) voice.” Now in reference, it seems, to that account of their disobedience, Haggai says, using the self-same formula , “they hearkened unto the voice of the Lord, “according to the words of Haggai.” They obeyed, not vaguely, or partly, but exactly, “according to the words” which the messenger of God spake.
And they feared the Lord - o “Certainly the presence of the Divine Majesty is to be teared with great reverence.” “The fear of punishment at times transports the mind to what is better, and the infliction of sorrows harmonizes the mind to the fear of God; and that of the Proverbs comes true, Pro 13:13. “He that feareth the Lord shall be recompensed,” and Pro 19:23 “the fear of the Lord tendeth to life;” and Wisdom (Ecclesiasticus 1:11). “The fear of the Lord is honor and glory, and Pro 19:12 the fear of the Lord shall rejoice the heart, and giveth joy and gladness and a long life.” See how gently and beseemingly God smites us.”
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“See how the lovingkindness of God immediately goes along with all changes for the better. For Almighty God changes along with those who will to repent, and promises that He will be with them; which what can equal? For when God is with us, all harm will depart from us, all good come in to us.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13–14 Messenger. To excite the people’s attention, Aggeus declares that…
Messenger. To excite the people’s attention, Aggeus declares that he is sent by God, (Worthington) like the prophets of old. Some Jews have asserted (Calmet) that he, Malachias, [John] the Baptist, and Jacob, were angels incarnate. But let us leave (St. Jerome) these learned dreams. (Calmet) --- They have no better foundation than the ambiguity of malac, which signifies "an angel, or a messenger." (Haydock) --- With you. This is often repeated, to encourage the dejected people. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 On the Repentance of the People, God’s Presence among…
SECOND ADDRESS
On the Repentance of the People, God’s Presence among Them is promised
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Hag_1:12-15
12And Zerubbabel, son of Shaltiel,14 and Joshua, son of Josadak, the High Priest, and all the rest of the people, listened to the voice of Jehovah their God, and to the words of Haggai the Prophet, according as Jehovah their God had sent him; 13and the people feared before Jehovah. Then Haggai the Prophet of Jehovah spoke to the people on the mission of Jehovah, saying: I am with you, saith Jehovah. 14And Jehovah stirred up the spirit of Zerubbabel, son of Shaltiel, Governor of Judah, and the spirit of Joshua, son of Josadak, the High Priest, and the spirit of all the rest of the people, and they came and worked upon the House of Jehovah 15of Hosts their God, On the twenty-fourth day of the sixth month, in the second year of Darius the King.15
EXEGETICAL AND CRITICAL
The effect of the Prophet’s words upon the people was powerful and abiding, and upon the very first indication of a change in their disposition, he is commissioned to tell them that God’s favor had already returned, and that He would assist them in their labors. The work is then speedily recommenced under the influence of that new zeal with which Jehovah inspires both leaders and people.
Hag_1:12. The dispute among the expositors as to whether שְׁאֵרִית הָצָם means: the remnant of the people, those left from the Captivity, or: the rest of the people would seem to be needless, as it is only those who listened to the Prophet’s discourses that are described here, and they were assuredly not “all the remnant” of the people. It is true that the address had been delivered on a feast day; but from the religious character of the community at that time, we can hardly suppose that it had assembled in a body to worship. Nor can it be a later occasion that is alluded to, when they might be fully represented. In that case we would have to take יִשְׁמַע as meaning that they obeyed the voice of the Lord. Their obedience is not exhibited before Hag_1:14-15, and what the present verse must mean is, that they were listening to the words above recorded. The words of Haggai the Prophet are, doubtless, not an additional discourse of Haggai unrecorded; they explain, by hendiadys, the voice of Jehovah their God, the message just delivered. It is unnecessary, with Koehler, Keil, et al., to render צַל רְּבַר, according to. It is in fact questionable whether בְּ and צַל indicate any difference in the application of שׁמצ. In 2Ki_20:13; Jer_23:16, צַל is used with this verb in the sense of listening to. כַּאְַשֶׁר has here chiefly a causal sense. They discerned in the words of Haggai, the voice of God, and they listened to his address because he attested himself to be God’s messenger. And the people feared before Jehovah. This clause indicates one of the causes of the rapt attention of the people, as well as its most important result.
Hag_1:13. I am with you, saith Jehovah. This brief message,16 delivered at this crisis, is one of great significance in the experience of the people as reflected in the discourses of the Prophet. The fact that God could now promise his presence and assistance is proof that their fear before Him was followed by sincere repentance. In their ultimate significance the words themselves contain the only explanation of the immediate revival of the community, political and religious.
Hag_1:14-15. The promised presence and assistance of God, immediately vouchsafed, were manifested in the rekindled ardor of the discouraged leaders, who, with the repentant people, were now animated to engage with cheerful alacrity in the work to which they were summoned. After about three weeks spent in preparing material sufficient to justify the inception of the work, the walls of the Second Temple began again to rise from the foundations which had been laid fifteen years before by the same people.
DOCTRINAL AND ETHICAL
It is a decisive moment in the life of an individual or of a people when they are addressed with words of solemn warning, and discern therein the voice of God. On submission or indifference to those words is suspended their weal or woe, their glory or ruin. Let them but listen with that saving fear (יִרְאָה, Hag_1:12) which is not hopeless terror, but in reality the birth-throes of a new and living hope, and Jehovah of Hosts Himself comes to be with them; and that not only for inspiration but also for help; the one being the condition of all noble exertion, the other the sure pledge of its triumph.
HOMILETICAL AND PRACTICAL
Hag_1:12. Successful preachers need not ascribe to themselves the merit of the results of their labors. It is the voice of God which makes their hearers listen.—Whom God would make strong for his service He first subdues to his fear.
Hag_1:13-14. The presence of God in our labors: (1) The conditions on which it may be secured; (1) The conditions on which it may be secured; (2) Its influences upon our souls; (3) Its consequences in our achievements.
Burck: “I am with you:” here all former threatening is recalled, and all former disobedience forgiven: When God, the Prime Mover, moves the heart, then the work moves forward.
Matthew Henry: When God has work to do, He will either find or make men fit to do it, and stir them up to it. Those that have lost time have need to redeem time.
Moore: God is waiting to be gracious, and will meet the returning wanderer, even before his hand has begun the work of his service.
Footnotes:
[14]Hag_1:12.—שַׁלְתִּיאִל, The first א is dropped here, as in Hag_1:14 and Hag_2:2; see Green, § 53, 3 a.
[15]Hag_1:15.—Some MSS. and editions transfer this verse to the beginning of next chapter. The ordinary division is shown to be correct by the disagreement of dates in successive verses, which the other arrangement would involve.
[16]The phrase “messenger of Jehovah” is not applied to prophets exclusively; see Mal_2:7, where it is employed of the priests. It was a term more appropriate to the province of the former, but, especially in later when prophecy was retiring more into the background, its functions were often naturally transferred in some measure to the former, who thus became teachers of the people. Comp. Hävernick, Einleitung, § 196.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–14 remnant of the people--all those who have returned from…
remnant of the people--all those who have returned from the exile (Zac 8:6).
as . . . God sent him--according to all that Jehovah had enjoined him to speak. But as it is not till Hag 1:14 after Haggai's second message (Hag 1:13) that the people actually obeyed, MAURER translates here, "hearkened to the voice of the Lord," and instead of "as," "because the Lord had sent him." However, English Version rightly represents their purpose of obedience as obedience in God's eyes already, though not carried into effect till Hag 1:14.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–14 THE RESULT OF THE REBUKE — THE BUILDING OF…
THE RESULT OF THE REBUKE — THE BUILDING OF THE TEMPLE, Hag_1:12-15.
The preaching of Haggai aroused the consciences of leaders and people, so that they “feared Jehovah” (Hag_1:12). When he saw indications of a revival of interest he changed his message of rebuke into one of encouragement and promise (Hag_1:13); whereupon, on the twenty-fourth day of the sixth month, they began building operations (Hag_1:14-15).
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12. Then — As a result of the message contained in Hag_1:2-11. How soon the effect manifested itself is not stated — perhaps immediately, perhaps not until after the people had meditated upon it. At any rate, within little more than three weeks actual operations commenced. The names mentioned are those found in Hag_1:1 (see there).
The remnant of the people — Around a remnant of the people, saved from the national calamity, centered the hopes of the pre-exilic prophets (see on Amo_5:15). The postexilic community was, in a sense, this remnant, and to it the term is applied here. But this remnant proved faithless, and it was soon found that the hope of the future lay with a remnant within the remnant.
Obeyed — They did not set to work immediately, but they laid to heart the message, and the prophet saw indications of their readiness to obey.
As — Equivalent to in keeping with the fact that. Several of the ancient versions add in this clause “to them.” The people obeyed the words of Haggai, as was in keeping with the fact that Jehovah their God had sent him unto them.
Did fear — Not in the sense in which the verb is used so frequently in the Old Testament (see on Zep_3:7), but “they were afraid.” The prophet had pointed out to them the great power of Jehovah, and they wondered what other terrible calamities he might send.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–14 Ch. Hag_1:12-15. The Effects of the Prophecy
Ch. Hag_1:12-15. The Effects of the Prophecy
12. the remnant of the people] i.e. not the rest or remainder of the people beside Zerubbabel and Joshua, who had been mentioned by name, but “the remnant” in what came to be a technical use of the word, that part of the nation, a remnant only in comparison of the whole, which returned from the captivity in Babylon.
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and the words] some would render according to the words, but the A. V. gives a satisfactory sense, and the construction is borne out by Jer_26:5; Jer_35:15.
did fear] The word is used in its usual O. T. sense to denote the spirit of true religion. There was genuine conversion on the part of the people, they yielded, not the unwilling obedience of terror, but the hearty service of godly fear.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–13 (12) With all the remnant of.—The word may mean…
(12) With all the remnant of.—The word may mean either “the remnant” restored from Babylon, or merely “the remainder” of the people. Similarly in Hag_1:14; Hag_2:2.
(12-15) The Second Utterance.—The people turn a willing ear to Haggai’s exhortation, and the prophet is now charged to inform them of the return of God’s favour, in the gracious utterance, “I am with you, saith the Lord.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–14 Vers. 12-153. The appeal meets with respect and attention,…
Vers. 12-153. The appeal meets with respect and attention, and for a time the people apply themselves diligently to the work.
All the remnant of the people; (Hag_2:2) i.e. the people who had returned from the Captivity, who are technically named "the remnant" is being only a small portion of all Israel (Isa_10:21, (Zec_8:6; Mic_2:12) Others, not so suitably, understand by the expression, all the people beside the chiefs (ver. 14). Obeyed; rather, listened unto. The active obedience is narrated in ver. 14. And the words. The prophet"s words are the voice of the Lord; and the people heeded the message which the Lord had commissioned him to give. Did fear. They should that true religion which the Bible calls "the fear of the Lord." They saw their faults, perhaps dreaded some new chastisement, and hastened to obey the prophet"s injunction. (Ezr_5:1, Ezr_5:2)
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Vers. 12-15Ancient temple builders.
I UNIVERSAL ACTIVITY. "They came and did work all of them: "Zerubbabel the governor, Joshua the high priest, and all the remnant of the people." There was not an idler amongst them. Every person was engaged at something in connection with the building, The spectacle was:
1. The reproduction of an old scene, when in the wilderness of Sinai, orders having been issued for the construction of a tabernacle, "as many as were willing hearted came, both men and women," and contributed their aid to the work. (Exo_35:20-29)
2. The foreshadowing of a later scene, when the infant Church of the New Testament was assembled in the upper room, and "there came a sound from heaven as of a rushing mighty wind, which filled all the house where they were sitting," and "they were all filled with the Holy Ghost, and all began to speak with tongues as the Spirit gave them utterance. (Act_2:1-4)
3. The picture of a (possibly) present scene. What is wanted is the carrying over of this scene of universal activity into the Christian Church, and the spectacle of every professing disciple of Jesus Christ contributing his quota of work to the building of that spiritual edifice which is today being erected on the foundation of the apostle and prophets, Jesus Christ himself being the chief Cornerstone, for the inhabitation of God through the Spirit (Eph_2:20-22) "The kingdom of heaven is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work". (Mar_3:34)
II CHEERFUL WILLINGNESS. "They all came." Not one required to be coerced or in any way dragged forth against his will. Nobody skulked or came forward with a grudge, but each was readier than his neighbour. So was it in the erection of the tabernacle; so should it be in the building of the Christian Church. Yet how to realize this ideal in the latter case is one of the problems o( the day.
1. The backwardness of Christians to engage in specifically Christian work is a too evident fact. It may arise with some from constitutional timidity, with others from undue depreciation of their own ability, with a few from inability to discern a sphere suitable to their supposed gifts, but with most (it is to be feared) from a depressed condition of religion in the soul. The cure for the first may be found in the grace of God; (2Co_12:9) for the second, in a high conception of God"s ability; (Php_4:13) for the third, in doing the first thing that comes to; (Ecc_9:10) and for the fourth, in a quickening of the soul by the Holy Ghost. (Psa_80:18)
2. The forwardness of Christians to engage in Christian work might be expected on many grounds. Gratitude to God, if nothing else, should constrain them. (Psa_116:12) Love to Christ might impel them. (2Co_5:14, 2Co_5:15) The nobility of the work might attract them; it would be walking in the footsteps of Christ. (Act_10:38) The splendour of the reward might induce them (Dan_12:3; Mat_25:40; 1Co_15:58; Rev_2:10 Rev_14:13) The clamant need there is for such work might move them. (1Jn_5:19) The good it would do might urge them. (Tit_3:8)
III ARDENT ENTHUSIASM. They came and did work. Not merely "putting in the time," as the workmen"s phrase is; or simply dragging on with heartless indifference; or hurrying up the job with utmost, speed and in careless fashion, anxious to get it done, no matter how; but toiling honestly and earnestly, with a business like energy and determination, doing good work, and doing it with a will. Such had been the manner in which the tabernacle makers worked; such should be the style of working in the Christian Church.
1. The Founder of the Christian Church was an enthusiastic Worker. From the commencement of his ministry (Mar_4:23; Joh_2:17) to its, (Luk_9:51 Luk_12:50) Jesus was consumed with a burning devotion to his work of glorifying God and blessing men.
2. The apostles and early preachers of the Christian Church were enthusiastic workers. The eleven; (Mar_16:20) the twelve; (Act_5:42) Paul; (Php_3:13) Apollos; (Act_18:25) Epaphroditus. (Php_2:27)
3. The Christian Church has in almost every age possessed workers of atlike spirit. Ministers, like Augustine, Athanasius, Chrysostom, Cyril, Calvin, Knox, Latimer, Baxter, Wesley, Chalmers; missionaries, like St. Augustine, St. Columba, St. Aidan, St. Mungo, Brainerd, Martyn, Carey, Williams, Moffat, Livingstone; private Christians, like the late Earl of Shaftesbury and others.
IV INDOMITABLE PERSEVERANCE. Too soon discouraged on the first occasion by the angry speeches and malicious threats of their enemies, on this occasion the temple builders met their adversaries with a bold front, (Ezr_5:11) and rested not until they brought the work to completion. (Zec_4:7, Zec_4:9) Perseverance:
1. A characteristic of all sincere Christian workers. Exemplified in the history of Jesus, of Peter and John, of Paul, and of others who have followed in their steps.
2. A necessary condition of all true success in Christian working. The greater the work, the more does it demand patient perseverance. Enterprises that can be carried through with a rush and an effort are seldom of moment.
3. A certain guarantee of ultimate success. The man who perseveres wins in ordinary life commonly, in religious life certainly.
CONCLUSION. The Christian worker"s encouragement. "I am with you, saith the Lord". (ver. 13; cf. Mat_28:20)
1. For aid, to help you with needed strength in your labours. (Isa_41:10; Zec_12:1)
1. For protection, to defend you against the machinations of youradversaries (Ezr_5:5; Psa_91:1-7; Pro_2:7; Zec_2:5; 1Pe_3:13; Rev_3:10)
2. For approbation, to accept your service when it is finished. (Hag_2:9)
Vers. 12-15The hearty response.
The human spirit is so backward in respect to the performance of the duties and the fulfilment of the obligations it is under in relation to the higher life, that it requires stimulus, and acts of renewed dedication to the service of God cannot fail to be spiritually helpful. There are moments in life when we become specially impressed as God"s servants with a sense of his claims to our most devoted service, and when holy emotions rise within us, moving us to a more unreserved consecration of ourselves to his service. And we do well to make these impressions permanent by placing upon them the stamp of holy. resolution. It is wonderful how soon, if we do not take this course, these impressions and emotions vanish. We should therefore foster all holy impulses, and take advantage at once of all emotions and aspirations which would constrain us to render to the Lord our God a truer service than we have rendered in the past. Such impressions are buds we should not nip, sparks of heavenly fire we should not extinguish, the breathings of God"s own Spirit, from the influence of which it is at our peril that we remove ourselves. The interest in these closing verses (12-15) lies in that they present to us a bright example of this wise course being pursued. The earnest address of the aged seer touched the hearts of his hearers; they became painfully conscious of past omission and shortcoming and neglect of duty, and were led to consecrate themselves anew to the service of him who had brought them up out of captivity and to their own land.
I THE SPIRIT THAT WAS CHERISHED.
1. It was the spirit of obedience. "They obeyed the voice of the Lord theirGod, and the words of Haggai the prophet" (ver. 12).
2. It was the spirit of reverential fear. "And the people did fear before theLord" (ver. 12). "Whom God would make strong for his service he first subdues to his fear.
3. This obedient and devout spirit was cherished by all. Zerubbabel the governor, Joshua the high priest, and all the remnant of the people alike made this full surrender of themselves to the service of their God (ver. 14).
II THE EFFECTS THAT FOLLOWED.
1. The Divine favour was experienced. Haggai was again commissioned to speak to them in the name of the Lord, and to say to them for God, as his messenger, "I am with you, saith the Lord" (ver. 13). The abiding sense of God"s presence with them had made the heroes of their nation the men they were. Moses could face the whole Israelitish tribes when they were murmuring against him and against Aaron; David could confront the mail-clad Goliath; Daniel could be steadfast in the performance of his religions duties despite the lions; Ezekiel could utter burning denunciations against ungodly nations; because they realized in their inmost hearts the consciousness of the presence and power of God. And now this same presence was pledged to them, and in the Divine might they would be able to overcome every obstacle. The promptness with which this assurance was given is instructive. "God is waiting to be gracious, and will meet the returning wanderer even before his hand has begun the work of service.
2. The spiritual life was quickened. "The Lord stirred up the spirit of Zerubbabel," etc. (ver 14). He gave new life to them all, so that they were ready with zeal and alacrity and with holy courage to do his bidding.
3. The good work was advanced. "And they came and did work in the house of the Lord of hosts, their God" (ver. 14) S.D.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12–14 Obeyed the voice of the Lord their God.
Hag_1:12
Obeyed the voice of the Lord their God.
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The voice of the Lord
1. The Word of God in the mouth of His servants will not take effect till His authority be seen and acknowledged in it, and His servants looked on as coming in His name. They look on this message as the voice of the Lord, and the words of Haggai.
2. It will be a notable means to make the Word effectual, when beside the absolute authority of God, speaking in His Word, His interest in His people is considered and believed by them, and that He who speaks, reproves, and directs, is their confederate God, whom they should be loth to offend or disobey, so much the rather as His relation stands, notwithstanding their faults; for thus is the Lord named here, The Lord their God.
3. When God is seen speaking in His Word as a party to the sinner, and when His love is believed for all that, even in His reproving it will make the guilty and smitten sinner to stand in much awe, will both break and melt him, and will make him look on his former ways, wherein he hath lain secure, with much affrightment and horror; for the fruit of the former is, And the people feared before the Lord.
4. When the awe of God, speaking in His Word, in His majesty and goodness, hath had place in the heart, it will put men to give obedience in some measure to what is commanded; for the people, in this temper, obeyed the voice of the Lord.
5. It is a sweet and blessed like case, when men in power are patterns and encouragements unto others, in submitting to the Word of the Lord in the mouth of His servants, and when a peoples affliction doth not hinder their respect to the commandments, as is here marked.
6. It may encourage the servants of God to go on with their work, when they consider what a great blessing God can, and sometimes doth give to their endeavours beyond all probability; for here, by one sermon, all the people are set about a long-neglected work, in the midst of many difficulties. (George Hutcheson.)
Duty followed
I. Duty followed is obedience to the Divine voice. The people obeyed the voice of the Lord their God, etc. God has a voice to men.
1. His voice is revealed. He speaks to them in nature, history, the Bible; in these last days, specially, by His Son. The Divine voice is ascertainable. It can be distinguished from all other voices that fall on the ear of the human soul.
2. His voice is authoritative. Obedience to this voice is right, wise, urgent.
II. Duty followed secures the divine favour. Then spake Haggai the Lords messenger in the Lords message unto the people, saying, I am with you, saith the Lord. This promise means more than presence. He is with all; He fills the universe; He is with the evil and the good. It means to bless, to enlighten, guide, support, dignify, and make happy. God is always on the side of the dutiful.
III. Duty followed implies divine assistance What prompted these men who had so long neglected duty to set now in earnest about it? The Lord stirred up the spirit of Zerubbabel, etc. Men will never give themselves to duty unless the Lord stirs them up. This He is constantly doing. By--
1. The admonitions of providence.
2. The dictates of conscience.
3. The preaching of the Gospel.
4. The strivings of the Spirit. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v12 Hag_1:12-15] The result of reproof. Obey] i.e. To lay…
CRITICAL NOTES.]
Hag_1:12-15] The result of reproof. Obey] i.e. To lay to heart, so as to obey what was heard. Fear] The first-fruit of hearing; the second given Hag_1:13-14] The penitence of the people with their rulers, met with the promise of Divine aid. Messenger] (cf. Mal_2:7; Gal_4:14). Message] i.e. invested with his authority and commission.
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Hag_1:14. Stirred] To awaken the spirit of a man is to make him willing and glad to carry out his resolutions (cf. 1Ch_5:26; 2Ch_21:16; Ezr_1:1-5). God gave them energy and perseverance in the work. Did] Thus, filled with joyfulness, courage, and strength, they began the work on the twenty-fourth day of the sixth month, in the second year of King Darius (Hag_1:15); that is to say, twenty-three days after Haggai had first addressed his challenge to them. The interval had been spent in deliberation and counsel, and in preparations for carrying out the work [Keil].
HOMILETICS
THE PERFORMANCE OF NEGLECTED DUTY.—Hag_1:12-15
The effect of the prophet’s words upon the people was powerful and abiding, and upon the very first indication of a change in their disposition, he is commissioned to tell them that God’s favour had already returned, and that he would assist them in their labours. The work is then speedily recommenced under the influence of that new zeal with which Jehovah inspires both leaders and people [Lange].
I. Duty performed in the right spirit. It is a critical time when individuals and societies are warned by the voice of God in his word and works. Weal or woe depends upon submission or rejection. The Jews returned to duty.
1. In a spirit of obedience. “They obeyed the voice of the Lord their God.” (a) Universally. “Zerubbabel and Joshua, with all the remnant of the people.” (b) Sincerely. “According to the words of Haggai the prophet.”
2. In a spirit of humility. “The people did fear before the Lord.” They dreaded Divine wrath, regarded Divine authority, and trembled at the word of God. When the word expounds the providence of God, men often discern their sins, and serve the Lord with fear.
II. Duty performed by Divine help. When God saw the penitence of the people, even before they began to work, he passes from reproof to tenderness and encouragement.
1. By the teaching of the prophet. “Then spake Haggai, the Lord’s messenger, in the Lord’s message.” The direction of the prophet was clear, constant, and authoritative.
2. By the stirring up of the people. “The Lord stirred up” the spirit of prince, priest, and the remnant of the people. Though slothful in themselves, God gave them strength, alacrity, and joy in their work. He strengthens the feeblest hand, warms the coldest heart, and imparts every necessary influence to revive his work.
3. By the manifestation of his presence. “I am with you, saith the Lord.” This includes all other blessings, and is the sure guarantee of success. Nothing more inspirits men, and rouses thorn from torpor, than promise of Divine aid and successful issue of work. But God’s presence is conditioned to the Church by obedience only (Mat_28:20). “What shall we then say to these things? If God be for us, who can be against us?” (Rom_8:31; 2Co_12:9).
HOMILETIC HINTS AND SUGGESTIONS
Hag_1:12-13.
1. For the word to be effectual, God’s authority must be seen and acknowledged in the message and messenger. “Haggai, the Lord’s messenger, in the Lord’s message.”
2. When God is thus seen in his Divine authority and covenant relation, men will submit themselves, and encourage others to do the same. Zerubbabel and Joshua first, and then all the remnant of the people, obeyed.
3. When we consider that God can bless beyond all probability—for here, by one sermon, all the people set about a long-neglected duty, in the midst of many difficulties—it should encourage God’s servants to go on with their work [cf. Hutcheson]. This was the beginning of a conversion. In this one thing they began to do what, all along in their history, and most in their decay before the captivity, they refused to do—obey God’s word [Pusey]. Successful preachers need not ascribe to themselves the merit of the results of their labours. It is the voice of God which makes their hearers listen. Whom God makes strong for his service, he first subdues to his fear [Lange].
Hag_1:13. “I am with you.” Here all former threatening is recalled, and all former disobedience forgiven [Burck]. All the needs and longings of the creature are summed up in those two words, I with you [Pusey].
1. Consider who speaks—a Divine Being. No other could promise and fulfil. This specially needed to give assurance, joy, and success.
2. Consider to whom God speaks. Jews, weak, harassed, and dispirited. Then to all represented by them. Preachers, teachers, and all Christian workers. How should this promise enspirit and strengthen! “God’s promises are a defence against man’s threatenings” [Mason].
Hag_1:13-14. The presence of God in our labours:
1. The conditions on which it may be secured;
2. Its influence upon our souls;
3. Its consequences in our achievements [Lange].
Hag_1:15. The time is diligently noted, to teach us to take good note of the moments, wherein matters of moment have been, by God’s help, begun, continued, and perfected in the Church. This will be of singular use to increase our faith and affect our hearts [Trapp]. Let those who have fallen into spiritual torpor, but are now awakened, endeavour as far as possible to make up for time past, by redoubled diligence for whatever time may be left. The longer we have loitered, the more let us henceforth redeem the time in self-devoting labours for the Lord [Fausset].
“’Tis greatly wise to talk with our past hours,
And ask them what report they bore to heaven,
And how they might have borne more welcome news” [Young].
ILLUSTRATIONS TO CHAPTER 1
Hag_1:8; Hag_1:12-15. Obeyed. The longer the soul hath neglected duty, the more ado there is to get it taken up; partly through shame, the soul having played the truant, knows not how to look God in the face, and partly from the difficulty of the work, being double to what another finds that walks in the exercise of his grace. It requires more time for him to tune his instrument than for another to play the lesson [An old Divine]. Those who give to God only the shadow of duty, can never expect from him a real reward [Flavel].
“Never anything can be amiss,
When simpleness and duty tender it.” [Shakespeare.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv12, 14 (See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v12 The Second Address
CHAPTER 1:12-15
The Second Address
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The spirit of God carried home the burning message of rebuke, and that happened which did not happen with the generation before the captivity. They considered their ways. They took it to heart. They knew the Lord had spoken, and that He was right, the rebuke well earned. Happy are all those who act always in this way, who humble themselves and are obedient to the Lord. It is a refreshing scene which the twelfth verse records. They all united, Zerubbabel, Joshua, and all the remnant of the people. There was not one dissenting voice. They all obeyed the Lord and the words of the prophet.
“Then Haggai, the LORD’S messenger, spoke again in the LORD’S message unto the people.” It is striking how it is made prominent that he did not speak of himself, but was the Lord’s messenger and brought the Lord’s message. Would to God that all those who claim the dignity of a minister of the gospel were all the Lord’s messengers, and spake nothing but the Lord’s message. The greatest curse in Christendom today is the man who claims to be the Lord’s servant, but has no message from the Lord, for the reason that he has lost faith in the Word of God.
Another has pointed out the fact that Haggai is the one prophet who is directly called Jehovah’s messenger. He is the least of the post-exilic prophets, yet the Lord puts this honor upon him. In spite of his inferior style, according to the critics, the Lord owns him by this title of distinction.
And what was his message at this time? “I am with you, saith the LORD.” That is the content of the second address; just one sentence. But what a sentence it is! What assurance it brings to the heart, and how it inspires faith to action. “I am with you, saith the LORD.” Such is our blessed assurance. “Lo, I am with you always, even unto the end of the age.” And as we look to Him and trust Him there is power.
The result was a mighty revival in the good work. The Lord stirred them up through His Word, the brief message He sent. Every true revival begins the same way. It has been well said, “I am with you, is the saving principle for faith in the weakest possible day, and let me add, what had they better in the brightest day?”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14 Zerubbabel ... Shealtiel ... Joshua ... Jehozadak ... Haggai
Zerubbabel ... Shealtiel ... Joshua ... Jehozadak ... Haggai
See how you translated these men's names in Haggai 1:1. (See: How to Translate Names)
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obeyed the voice of Yahweh ... the words of Haggai
The voice and the words are metonyms for the persons. AT: "obeyed Yahweh and Haggai" (See: Metonymy)
the people feared the face of Yahweh
Possible meanings are 1) the face could be a synecdoche for the person. AT: "the people feared Yahweh" or 2) the face could be a metonym for the person's presence. AT: "the people were afraid to be in Yahweh's presence" (See: Synecdoche and Metonymy)
this is Yahweh's declaration
"this is what Yahweh has declared" or "this is what I, Yahweh, have declared"
translationWords
high priest
remnant
people group
obey
fear
declare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12–14 1:12 The whole remnant means the people who returned…
1:12 The whole remnant means the people who returned from Babylon. All of them were united in the rebuilding project. • the people feared the Lord: They responded with reverence and worship, and they reordered their priorities by placing spiritual values above their material prosperity.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.