In the twenty-fourth day of the ninth month, in the second year of Darius, Yahweh’s word came by Haggai the prophet, saying,
Parallel Translations
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In the twenty-fourth day of the ninth month, in the second year of Darius, Yahweh’s word came by Haggai the prophet, saying,
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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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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:
Cross-references (3)
Passages linked to Haggai 2:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Haggai 2:20 Yahweh’s word came the second time to Haggai in the twenty-fourth day of the month, saying,
- Haggai 1:1 In the second year of Darius the king, in the sixth month, in the first day of the month, Yahweh’s word 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,
- Haggai 1:15–2:1 in the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king. In the seventh month, in the twenty-first day of the month, Yahweh’s word came by Haggai the prophet, saying,
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain Though interpreters seem to perceive the meaning of the…
Though interpreters seem to perceive the meaning of the Prophet, yet no one really and clearly expresses what he means and intends to teach us: nay, they adduce nothing but what is jejune and frigid; for they refer all these things to this point,—that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God, because the people, in offering sacrifices in a waste place, proved by such negligence that they disregarded the command of God: but when their hands were applied to the work, God was appeased, and thus he began to accept their sacrifices which before he had rejected. This is, indeed, a part of what is meant, but not the whole; and the Prophet’s main object seems to me to be wholly different. He has been hitherto exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Hence, I have no doubt but that the Prophet intended here to raise up the minds of the people to the spiritual worship of God.
It was, indeed, necessary diligently to build the Temple, but the end was also to be regarded; for God never cared for external ceremonies; nor was he delighted with that building as men are with their splendid houses. As the Jews absurdly ascribed these gross feelings to God, the Prophet here shows why so strict a command had been given as to the building of the Temple; and the reason was,—that God might be worshipped in a pure and holy manner.
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I will repeat again what I have said, that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship: for what was the cause of their delay and tardiness, except that each of them regarded nothing but just his own private interest? Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed laudable, for it was a proof of their piety: but when the people thought that God required nothing more than a splendid Temple, it was manifest superstition: for the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not his own: as he is a Spirit, so he must be spiritually worshipped by us. Whosoever then obtrudes on him only external pomps in order to pacify him, most childishly trifles with him. This second part, in my view, is what the Prophet now undertakes to handle. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do: but men, as we know, busy themselves with external things and neglect spiritual worship; hence it was necessary to join what is said here, that the people might understand, that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required, even to worship God in it in a pure and holy manner. This is the design of the whole passage. But we must first examine the Prophet’s words, and then it will be easier to gather the whole import of his doctrine.
He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said—What is law, is the question: for it was not allowed to the priests to allege anything they pleased indiscriminately; but they were only interpreters of the law. This is the reason why God bids his Prophet to inquire what the law of Moses defines as to the ceremony mentioned here. And the design was, that the people, being convinced as to the legal ceremonies, might not contend nor glamour, but acknowledge that all sorts are condemned as sinful which flow not from a pure and sincere heart.
Haggai asks first, If a man takes holy flesh —that is, some part of the sacrifice,—if any one takes and carries it in a sleeve or skirt, that is, in any part of his vestment, and then touches bread, or oil, or any eatable thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No. Here also interpreters grossly mistake: for they take sanctified as meaning polluted, altogether falsely; for there is here a twofold question proposed. Whether holy flesh sanctifies anything it may touch? and then, whether an impure and a polluted man contaminates whatever he may touch? As to the first question, the priests wisely and truly answer, that there is no such efficacy in sacrifices, as that they can sanctify what they may touch: and this is true. The second definition is also most proper, that whatever is touched by an unclean man is polluted, as the law everywhere declares.
The Prophet then accommodates this to his present case, So, he says, is this people, and this nation, and the work of their hands. For as long as they are polluted, however they may spend money in sacrifices, and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted, and is an abomination only. We now understand the words of the Prophet, and so we may now consider the subject.
But before I speak generally of the present subject, I shall first notice what the Prophet says here, that he inquired respecting the law; for it was not allowed to the priests to allege anything they pleased. We indeed know, that they had advanced into such licentiousness, as arbitrarily to demand what God had never commanded, and also to forbid the people what was lawful, the use of which had been permitted by God’s law. But Haggai does not here allow such a liberty to the priests; he does not ask what they thought, but what was required by the law of the Lord. And this is worthy of being noticed; for it is a pernicious evil to exercise an arbitrary control over the conscience. And yet the devil has ever corrupted the worship of God, and the whole system of religion, under the pretense of extolling the authority of the Church. It is indeed true, that the sacerdotal office was very honorable and worthy of respect; but we must ever take heed lest men assume too much, and lest what is thoughtlessly conceded to them should deprive God of what belongs to him; as the case is, we know, under the Papacy. When the Pope seeks to show that all his commands ought without any dispute to be obeyed, he quotes what is found in Deuteronomy 17:8 —
‘If a question arises about the law, the high priest shall judge between what is sacred and profane.’
This is indeed true; but was it permitted to the high priest to disregard God’s law, and foolishly to allege this or that according to his own judgement? Nay, the priest was only an interpreter of the law. Whenever then God bids those pastors to be heard whom he sets over his Church, his will is, as it has been before stated, that he himself should be heard through their mouth. In short, whatever authority is exercised in the Church ought to be subjected to this rule—that God’s law is to retain its own pre-eminence, and that men blend nothing of their own, but only define what is right according to the Word of the Lord. Now this is by the way; I come now to the main point.
The priests answered, that neither flesh, nor oil, nor wine, was sanctified by touching a piece or part of a sacrifice. Why? because a sacrifice sanctifies not things unclean, except by way of expiation; for this, we know, was the design of sacrifices—that men who were polluted might reconcile themselves to God. A right answer was then given by the priests, that unclean flesh or unclean oil is not sanctified by the touch of holy flesh. Why? because the flesh itself was not dedicated to God for this end—to purify what was unclean by a mere touch. Yet, on the other hand, it is most true, that when a man was unclean he polluted whatever he touched. It is commonly thought, that he is said to be unclean in his soul who had defiled himself by touching a corpse; but I differ from this. The word soul is often taken in the law for man himself.—
‘The soul that eats of what died of itself is polluted; the soul that touches a corpse is polluted.’ (Leviticus 17:15.)
Hence he is here said to be polluted in his soul, who had an outward uncleanness, as we say in French, Pollu en sa personne. Whosoever then is unclean pollutes by touch only whatever might have been otherwise clean; and the conclusion sufficiently proves that this is the purport of this passage. I have said enough of what the design of the Prophet is, but the subject must be more fully explained.
We know how heedlessly men are wont to deal with God; for they trifle with him like children with their puppets. And this presumption has been condemned, as it is well known, even by heathens. Hardly a Prophet could have inveighed more severely against this gross superstition than Persius, who compares sacrifices, so much thought of by all, to puppets, and shows that other things are required by God, even
A well ordered condition and piety of soul, and an inward purity of mind, and a heart imbued with generous virtue.
He means then that men ought to be imbued with true holiness, and that inwardly, so that there should be nothing fictitious or feigned. He says that they who are such, that is, who have imbibed the true fear of God, do rightly serve him, thought they may bring only a crumb of incense, and that others only profane the worship of God, though they may bring many oxen; for whatever they think avails to cover their filth is polluted by new and repeated filth. And this is what has been expressed by heathen authors: another poet says, -
An impious right hand does not rightly worship the celestials.
So they spoke according to the common judgement of natural knowledge. As to the Philosophers, they ever hold this principle—that no sacrifice is rightly offered to God except the mind be right and pure. But yet the Philosophers, as well as the Poets, adopted this false notion, by which Satan beguiled all men, from the least to the greatest—that God is pacified by ceremonies: hence have proceeded so many expiations, in which foolish men trusted, and by which they thought that God would be propitious to them, thought they obstinately continued daily to procure for themselves new punishments, and, as it were, avowedly to carry on war with God himself.
They admit at this day, under the Papacy, this principle that the true fear of God is necessary, as hypocrisy contaminates all the works of men; nor will they indeed dare to commend those who seek feignedly and triflingly to satisfy God, when they are filled with pride, contempt, and impiety. And yet they will never receive what the Prophet says here—that men not only lose all their labor, but also contract new pollution, when they seek to pacify God by their sacrifices, unaccompanied by inward purity. For whence is that partial righteousness which the Papists imagine? For they say, that if one does not keep the whole law, yet obedience in part is approved by God; and nothing is more common among them than this expression, partial righteousness. If then an adulterer refrains from theft, and lays out in alms some of his wealth, they will have this to be charity, and declare it to be acceptable. Though it proceeds from an unclean man, it is yet made a covering, which is deemed sufficient in some way or another to pacify God. Thus the Papists seek, without exercising any discrimination, to render God bound to them by their works, though they may be full of all uncleanness. We hence see that this error has not sprung up today or yesterday for the first time; but it is inherent in the bones and marrows of men; for they have ever thought that their services please God, though they may be unclean themselves.
Hence this definition must be borne in mind—that works, however splendid they may appear before our eyes, are of no value or importance before God, except they flow from a pure heart. Augustine has very wisely explained this in his fourth book against Julia. He says, that it would be an absurd thing for the faithful to judge of works by the outward appearance; but that they ought to be estimated according to the fountain from which they proceed, and also according to their design. Now the fountain of works I consider to be integrity of heart, and the design or end is, when the object of men is to obey God and to consecrate their life to him. Hence then we learn the difference between good and evil works, between vices and virtues, that is, from the inward state of the mind, and from the object in view. This is the subject of the Prophet in the first clause; and he drew an answer from the priests, which was wholly consistent with the law; and it amounted to this, that no work, however praised and applauded by the world, is valued before God’s tribunal, except it proceeds from a pure heart.
Now as to the second part, it is no less difficult to convince men of its truth—that whatever they touch is contaminated, when they are themselves unclean; and yet this is what God had plainly made known to the Jews: and the priests hesitated not nor doubted, but immediately returned an answer, as though the matter was well known—that an unclean man contaminates whatever thing he touches. But when we come to apply the subject, men then reject what they had been clearly taught; nay, what they are forced to confess, until they see the matter brought home to them, and then they begin to accuse God of too much rigour: “Why is this, that whatever we touch is polluted, though we might leave some defilement? Are not our works still deserving of some praise, as they are good works?” And hence also is the common saying, That works, which are in their kind good, are always in a measure meritorious, and though they are without faith, they yet avail to merit the gift of faith, inasmuch as they are in themselves praiseworthy, as chastity, liberality, sobriety, temperance, beneficence, and all alms giving. But God declares that these virtues are polluted, though men may admire them, and that they are only abominable filth, except the heart be really cleansed and purified. Why so? because nothing can flow from an impure and polluted fountain but what is impure and polluted.
It is now easy to understand how suitably the Prophet had led the priests and the whole people to see this difference. For if he had abruptly said this to them—that no work pleased God, except the doer himself had been cleansed from every defilement, there would have arisen immediately many disputations: “Why will God reject what is in itself worthy of praise? When one observes chastity, when another liberally lays out a part of his property, when a third devotes himself wholly to promote the good of the public, when magnanimity and firmness shine forth in one, when another cultivates the liberal arts—are not these such virtues as deserve some measure of praise!” Thus a great glamour would have been raised among the people, had not Haggai made this kind of preface—that according to the law what is unclean is not sanctified by the touch of holy flesh, and also that whatever is touched by an unclean person is polluted. What the law then prescribed in its rituals silenced all those clamours, which might have immediately arisen among the people. Moreover, though ceremonies have now ceased and are no longer in use, yet what God has once declared still retains its force—that whatever we touch is polluted by us, except there be a real purity of heart to sanctify our works.
Let us now inquire how our works please God: for no one is ever found to be pure and perfect, as the most perfect are defiled with some vices; so that their works are always sprinkled with some spots and blemishes, and contract some uncleanness from the hidden filth of their hearts. In answer to this, I say first, that all our works are corrupt before God and abominable in his sight, for the heart is naturally corrupt: but when God purifies our hearts by faith, then our works begin to be approved, and obtain praise before him; for the heart is cleansed by faith, and purity is diffused over our works, so that they begin to be pleasing to God. For this reason Moses says, that Abel pleased God with his sacrifices,
“The Lord had respect to Abel and to his gifts.” (Genesis 4:4.)
Had Moses said only, that the sacrifices of Abel were approved by God, he would have spoken unadvisedly, or at least obscurely; for he would have been silent on the main thing. But he begins with the person, as though he had said, that Abel pleased God, because he worshipped him with an upright and sincere heart. He afterwards adds, that his sacrifices were approved, for they proceeded from the true fear of God and sincere piety. So Paul, when speaking of the real keeping of the law, says, that the end of the law is love from a pure heart and faith unfeigned. (1 Timothy 1:5.) He shows then that no work is deemed right before God, except it proceeds from that fountain, even faith unfeigned, which is always connected with an upright and sincere heart. This is one thing.
Secondly, we must bear in mind how God purifies our hearts by faith. There is indeed a twofold purification: He first forms us in his image, and engraves on us true and real fear, and an obedient disposition. This purity of the heart diffuses itself over our works; for when we are imbued with true piety, we have no other object but to offer ourselves and all we have to God. Far indeed are they who are hypocrites and profane men from having this feeling; nay, they are wholly alienated from it: they offer liberally their own things to God, but they wish to be their own masters; for a hypocrite will never give up himself as a spiritual sacrifice to God. We hence see how faith purifies our hearts, and also purifies our works: for having been regenerated by the Spirit of God, we offer to him first ourselves and then all that we have. But as this purgation is never found complete in man, it is therefore necessary that there should come an aid from gratuitous acceptance. Our hearts then are purified by faith, because God imputes not to us that uncleanness which remains, and which defiles our works. As then God regards with gracious acceptance that purity which is not as yet perfect, so he causes that its contagion should not reach to our works. When Abel offered sacrifices to God, he was indeed perfect, inasmuch as there was nothing feigned or hypocritical in him: but he was a man, we know, encompassed with infirmity. It was therefore necessary for his remaining pollution to have been purified by the grace of Christ. Hence it was that his sacrifices were accepted: for as he was accepted, so God graciously received whatever proceeded from him.
We now then see how men, while in a state of nature, displease God by their works, and can bring nothing but what is corrupt, filthy, and abominable. We farther see how the children of God, after having been renewed by his Spirit, come pure to him and offer him pure sacrifices: they come pure, because it is their object to devote themselves to God without any dissimulation; but as this devotedness is never perfect, God supplies the defect by a gratuitous imputation, for he embraces them as his servants in the same manner as though they were entirely formed in all righteousness. And in the same way he approves of their works, for all their spots are wiped away, yea, those very spots, which might justly prevent all favor; were not all uncleanness washed away by the blood of Christ, and that through faith.
We hence learn, that there is no ground for any one to deceive himself with vain delusions, by attempting to please God with great pomp: for the first thing of which the Prophet treats here is always required, that is, that a person must be pure in his heart, that inward purity must precede every work. And though this truth meets us everywhere in all the Prophets, yet as hypocrisy dazzles our eyes and blinds all our senses, it ought to be seriously considered by us; and we ought to notice in an especial manner not only this passage but other similar passages where the Prophets ridicule the solicitude of the people, when they busied themselves with sacrifices and outward observances, and neglected the principal thing—real purity of heart.
We must also take notice of what the Prophet says in the last verse, that so was every work of their hand and whatever they offered It seems apparently a hard matter, that the very sacrifices were condemned as polluted. But it is no wonder that fictitious modes of worship, by which profane men dishonor God, should be repudiated by him; for they seek to transform him according to their own fancy, as though he might be soothed by playthings or such trifles. It is therefore a most disgraceful mockery when men deal thus with God, offering him only external ceremonies, and disregarding his nature: for they make no account of spiritual worship, and yet think that they please him. We must then, in a word, make this remark—that the Prophet teaches us here, that it is not enough for men to show obedience to God, to offer sacrifices, to spend labor in building the Temple, except these things were rightly done—and how rightly? by a sincere heart, so there should be no dissimulation, no duplicity.
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 Meaning, all spiritual blessings and felicity purchased by Christ,…
Meaning, all spiritual blessings and felicity purchased by Christ, Phil. 4:7.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hag 2:10 In the four and twentieth [day] of…
Hag 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,
Ver. 10. In the four and twentieth day of the ninth month, in the second year of Darius] This diligence of the prophets in noting and noticing the precise time of God’s hand upon them, should teach us to do the like. {See Trapp on "Hag 1:1"} The churches in Switzerland kept that day yearly as a holiday whereon the Reformation began among them (Scultet. Annal). Bugenhagius kept a feast every year on that day of the month wherein he and some other divines had finished the Dutch Bible, and called it The feast of the translation of the Bible (Melch. Adam in Vit. Bugenhag.). The University of Heidelberg kept an evangelical jubilee three whole days together, A. D. 1617, on the first of November, in the remembrance of the renowned Reformation of religion begun by Luther just a hundred years before. Hereby God s name shall be sanctified, our faith strengthened, and our good affection both evidenced and excited. By the time here described it appeareth that they had now been three months building, and the prophet meanwhile had given them great encouragement thereunto. But forasmuch as he found that they stuck in the bark, as they say, rested in the work done, thought they should therefore win upon God because they built him a temple, the prophet gives them to understand that there is more required of them than a temple, viz. that therein they worship the Lord purely and holily, in spirit and in truth; that their divine worship be right both quoad fontem et quoad finem, for principle and end of intention; for else they impure all that they touch, and are no whit better, but a great deal the worse for all their performances. This the prophet teacheth them in the two following oracles propounded by way of demand to the priests. How apt are men to lose themselves in a wilderness of duties! to dig for pearls in their own dunghills! to think to oblige God to themselves by their good works! to spin a thread of their own to climb up to heaven by! to rest in their own righteousness! to save themselves by riding on horses! Hos 14:8. The prophet’s design is here to beat them off from such fond conceits; telling them that the person must be accepted ere the service can be regarded, as Abel’s. "To the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled," saith the apostle, Tit 1:15. Calvin upon this text saith no more; and yet Corn. a Lapide is very angry with him for saying so much. There is in Peter Lombard this golden sentence cited out of Augustine: The whole life of unbelievers is sin: neither is anything good without the chiefest good. This sentence Ambrose Ribera, a Popish expositor, censureth for harsh and cruel ( Crudelis est ills sententia); but doth not God here say the same thing? Certain it is that good actions from bad men displease; as a man may speak good words, but we cannot hear, because of his stinking breath. "The sacrifice of the wicked is abomination to the Lord," Pro 15:8. Charity is nothing unless it flow out "of a pure heart, and of a good conscience, and of faith unfeigned," 1Ti 1:5.
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 This tenth verse is an introduction to the fourth…
This tenth verse is an introduction to the fourth solemn discourse or sermon the prophet makes to this people, and there is nothing difficult in it but what hath been opened already.
In the four and twentieth day of the ninth month; two months and two days after the third sermon, Hag 2:2.
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The ninth month, Heb. Casleu; part of our November and December. Darius; which Darius this was, see Hag 1:1,15. Haggai: see Hag 1 3.
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 This sermon was preached two months after that in…
This sermon was preached two months after that in the former part of the chapter. The priests and Levites preached constantly, but the prophets preached occasionally; both were good and needful. We have need to be taught our duty in season and out of season. The people were now going on vigorously with the building of the temple, and in hopes shortly to have it ready for their use and to be employed in the services of it; and now God sends them a message by his prophet, which would be of use to them.
I. By way of conviction and caution. They were now engaged in a very good work, but they were concerned to see to it, not only that it was good for the matter of it, but that it was done in a right manner, for otherwise it would not be accepted of God. God sees there are many among them that spoil this good work, by going about it with unsanctified hearts and hands, and are likely to gain no advantage to themselves by it; these are here convicted, and all are warned thereby to purify the hands they employ in this work, for to the pure only all things are pure, and from the pure only that comes which is pure. This matter is here illustrated by the established rules of the ceremonial law, in putting a difference between the clean and the unclean, about which many of the appointments of the law were conversant. Hereby it appears that a spiritual use is to be made of the ceremonial law, and that it was intended, not only as a divine ritual to the Jews, but for instruction in righteousness to all, even to us upon whom the ends of the world have come, to discover to us both sin and Christ, both our disease and our remedy. Now observe here,
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1. What the rule of the law was. The prophet is ordered to enquire of the priests concerning it (Hag 2:11); for their lips should keep this knowledge, and the people should enquire the law at their mouth, Mal 2:7. Haggai himself, though a prophet, must ask the priests concerning the law. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, Hag 1:8, Hag 1:9. But he would not take the priests' work out of the hands of those who were the ordinary ministers, and whose business it was to expound the ordinances of God, to teach the people the meaning of them, and to give the general rules for the observance of them. In a case of that nature, Haggai must himself consult them. Note, God has given to his ministers diversities of gifts, and calls them out to do diversities of services, so that they have need one of another, should make use one of another, and be helpful one to another. The prophet, though divinely inspired, cannot say to the priest, I have no need of thee, nor can the priest say so to the prophet. Perhaps Haggai was therefore ordered to consult the priests, that out of their own mouths he might judge both them and the people committed to their charge, and convict them of worse than ceremonial pollution. See Lev 10:10, Lev 10:11. Now the rules of the law, in the cases propounded, are, (1.) That he that has holy flesh in his clothes cannot by the touch of his clothes communicate holiness (Hag 2:12): If one bear holy flesh in the skirt of his garment, though the garment is thereby so far made a devoted thing as that it is not to be put to common use till it has first been washed in the holy place (Lev 6:27), yet it shall by no means transmit a holiness to either meat or drink, so as to make it ever the better to those that use it. (2.) That he that is ceremonially unclean by the touch of a dead body does by his touch communicate that uncleanness. The law is express (Num 19:22), Whatsoever the unclean person touches shall be unclean; yet this Haggai will have from the priests' own mouth, for concerning those things that we find very plain in our Bibles yet it is good to have the advice of our ministers. The sum of these two rules is that pollution is more easily communicated than sanctification; that is (says Grotius), There are many ways of vice, but only one of virtue, and that a difficult one. Bonum oritur ex integris; malum ex quolibet defectu - Good implies perfection; evil commences with the slightest defect. Let not men think that living among good people will recommend them to God if they are not good themselves, but let them fear that touching the unclean thing will defile them, and therefore let them keep at a distance from it.
2. How it is here applied (v. 14): So is this people, and so is this nation, before me. He does not call them his people and his nation (they are unworthy to be owned by him), but this people, and this nation. They have been thus before God; they thought their offering sacrifices on the altar would sanctify them, and excuse their neglect to build the temple, and remove the curse which by that neglect they had brought upon their common enjoyments: "No," says God, "your holy flesh and your altar will be so far from sanctifying your meat and drink, your wine and oil, to you, that your contempt of God's temple will bring a pollution, not only on your common enjoyments, but even on your sacrifices too; so that while you continued in that neglect all was unclean to you, nay, and so is this people still; and so they will be; on these terms they will still stand with me, and on no other - that if they be profane, and sensual, and morally impure, if they have wicked hearts, and live wicked lives, though they work ever so hard at the temple while it is building, and though they offer ever so many and costly sacrifices there when it is built, yet that shall not serve to sanctify their meat and drink to them, and to give them a comfortable use of them; nay, the impurity of their hearts and lives shall make even that work of their hands, and all their offerings, unclean, and an abomination to God." And the case is the same with us. Those whose devotions are plausible, but whose conversation is wicked, will find their devotions unable to sanctify their enjoyments, but their wickedness prevailing to pollute them. Note, When we are employed in any good work we should be jealous over ourselves, lest we render it unclean by our corruptions and mismanagements.
II. By way of comfort and encouragement. If their hearts be right with God, and their eye single in his service, they shall have the benefit of their devotion. God will take away the judgment of famine wherewith they have been corrected for their remissness, and will restore them great plenty. This they are called to consider, and to observe whether God would not be to the utmost as good as his word, and by his providence remarkably countenance and recompense their reformation in this matter. To make this the more signal, let them set down the day when they began to work at the building of the temple, to raise the structure upon the foundations that had been laid some time before. On the twenty-fourth day of the sixth month they began to prepare materials (Hag 1:15), and now on the twenty-fourth day of the ninth month they began to lay a stone upon a stone in the temple of the Lord; let them take notice of this day, and observe, 1. How they had gone behind-hand in their estates before this day. Let them remember the time when there was a sensible waste and decay in all they had, Hag 2:16. A man went to his garner, expecting to find a heap of twenty measures of corn, so much he used to have from such a piece of ground, or so much used to be left at that time of the year, or so much he took it for granted there was when he fetched the last from it, but he found it unaccountably diminished, and, when he came to measure it, there were but ten measures; it had run in and dried away in the keeping, or vermin had eaten it, or it was stolen. In like manner he went to the wine-press, expecting to draw fifty vessels of wine, for so much he used to have from such a quantity of grapes, but they did not yield as usual, for he could get but twenty. This agrees with what we had, Hag 1:9, You looked for much, and it came to little. Note, It is our folly that we are apt to raise our expectation from the creature, and to think tomorrow must needs be as this day and much more abundant, but we are commonly disappointed, and the more we expect the more grievous the disappointment is. In the stores and treasures of the new covenant we need not fear being disappointed when we come by faith to draw from them. But this was not all. God did visibly contend with them in the weather (Hag 2:17): I smote you with blastings, winds and frosts, which made every green thing to wither, and with mildew, which choked the corn when it was knitting, and with hail, which battered it down and broke it when it had grown to some maturity; thus they were disappointed in all the labour of their hands, while they neglected to lay their hand to the work of God and to labour in that. Note, While we take no care of God's interest we cannot expect he should take care of ours. And, when he thus walks contrary to us, he expects that we should return to him and to our duty. But this people either saw not the hand of God in it (imputing it to chance) or saw not their own sin as the provoking cause of it, and therefore turned not to him. They were a long time incorrigible and unhumbled under these rebukes, so that God's hand was stretched out still, for the people turned not to him that smote them, Isa 9:12, Isa 9:13. They might easily observe that as long as they continued in neglect of the temple work all their affairs went backward. But, 2. Let them now observe, and they should find that from this day forward God would bless them (Hag 2:18, Hag 2:19): "Consider now whether when you begin to change you way towards God you do not find God changing his way towards you; from this day, when you fall to work about the temple, consider it, I say, and you shall find a remarkable turn given for the better to all your affairs. Is the seed yet in the barn? Yes it is, and not yet thrown into the ground. The fruit-trees do not as yet bud, the vine, and the fig-tree, and the olive-tree, have not as yet brought forth, so that nothing appears to promise a good harvest or vintage next year. Nature does not promise it; but now that you begin to apply in good earnest to your duty, the God of nature promises it; he has said, From this day I will bless you. It is the best day's work you ever did in your lives, for hence you may date the return of your prosperity." He does not say what they shall be, but, in general, I will bless you; and those that know what are the fruits flowing from God's blessing know they can desire no more to make them happy. "I will bless you, and then you shall soon recover all your losses, shall thrive as fast as before you went backward; for the blessing of the Lord, that maketh rich, and those whom he blesses are blessed indeed." Note, When we begin to make conscience of our duty to God we may expect his blessing; and this tree of life is so known by its fruits that one may discern almost to a day a remarkable turn of Providence in favour of those that return in a way of duty; so that they and others may say that from this day they are blessed. See Mal 3:10. And whoso is wise will observe these things, and understand by them the lovingkindness of the Lord.
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 Thus saith the Lord of hosts,.... To Haggai the…
Thus saith the Lord of hosts,.... To Haggai the prophet:
ask now the priests concerning the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts concerning it; not of their own heads, and according to their fancies, will, and pleasure; but according to the rules and instructions given in the word of God: and as this was their office, they were the proper persons to apply to; and Haggai, though a prophet, is sent to the priests to propose questions to them; though it may be not so much for his own information, as for the conviction of the priests of their impurity, out of their own mouths, and of the people by them:
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saying; putting the following questions to them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 10. In the four and twentieth day of…
Verse 10. In the four and twentieth day of the ninth month] Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests.
1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! Hag 2:12.
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2. If one has touched a dead body, and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, YES! Hag 2:13.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hag 2:10-14. In the four and twentieth day of…
Hag 2:10-14. In the four and twentieth day of the ninth month — At which time, as appears from Hag 2:16; Hag 2:19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Lev 10:10 : that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Num 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Peace: another title of the Messias. His presence ennobles…
Peace: another title of the Messias. His presence ennobles this temple (Calmet) more than precious ornaments of gold and silver (ver. 9.) did that of Solomon. (Haydock) --- Some have pretended that the second temple, repaired by Herod, was more spacious and magnificent than the former. It also subsisted a longer time. But this circumstance adds no superior value, unless the structure was better finished. What Josephus relates of Herod’s repairs, is denied by several respectable modern authors. (Salien, the year of the world 4035, &c.) --- Yet as the fact was so recent, it seems it had some foundation, though the account may be greatly exaggerated. Josephus was not always exact. (Calmet) --- The Jews all agree that the temple of Zorobabel and of Herod was the same. (Lempereur.) --- It is almost certain that this edifice was never honoured with the ark, &c., like that of Solomon; so that if it be not on account of the Messias, no good reason appears for giving it the preference. (Haydock) --- The ancients who had seen the former, wept (Worthington) when that of Zorobabel was founded, confessing its inferiority (Haydock) both in size and elegance. It was only 60 cubits high and broad, while the former was 120, built of polished stone and covered with cedar. Zorobabel had rough stones, 1 Esdras v. 8., and vi. 3., and 2 Paralipomenon iii. 4., and 3 Kings vi. 7. As for the same temple, enlarged and adorned by Herod, it continued not long in that state; and its chief glory consisted of our Saviour’s presence, when he was received in the arms of Simeon, [Luke ii. 28.] and often preached there. Hence St. Augustine (City of God xviii. 45.) shews that the prophet foretells the glory of Christ’s mystical temple, the faithful of all nations, in whom he dwells by the grace of the new testament, as in living stones, far more gloriously than in any temple erected by Solomon or after the captivity. (Worthington)
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 Past Calamities accounted for; and Immediate Prosperity announced
FOURTH ADDRESS
Past Calamities accounted for; and Immediate Prosperity announced
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Hag_2:10-19
10 On the twenty-fourth (day) of the ninth (month) in the second year of Darius, 11there was a word of Jehovah by the hand of Haggai the Prophet, saying: Thus 12saith Jehovah of Hosts: Ask, I pray you, the Priests12 for instruction, saying: If13 a man shall bear holy flesh in the lappet of his garment, and touch with his lappet upon bread, or upon pottage, or upon wine, or upon oil, or upon any food, shall it become holy; and. the Priests answered and said: No. 13And Haggai said: If one defiled14 through a (dead) person touch any of these, shall it be unclean; and the 14Priests answered and said: It shall be unclean. Then Haggai answered and said: So is this people, and so is this nation before me, saith Jehovah, and so is every work of their hands; and whatever they offer there [at the altar] is unclean. 15And now, I pray you direct your heart from this day and backward, before the 16placing of stone upon stone in the house of Jehovah. Since such things were,15 one has been going16 to a heap of sheaves of fifty (measures), and there were (but) ten; he has been going to the wine-vat to draw out fifty pails, and there were (but) 17twenty. I have smitten you with blight, and with mildew, and with hail—all the works17 of your hands; yet ye (returned)18 not to me, saith Jehovah. 18Direct, I pray you, your hearts from this day and backward, from the twenty-fourth day of the ninth (month), to the day on which the Temple of Jehovah was founded; direct 19your heart. Is the grain yet in the barn? And as to the vine and the fig tree, and the pomegranate and olive tree, they have not borne.19 From this day I will bless.20
EXEGETICAL AND CRITICAL
The ministry of the Prophet had at last achieved its most important object, and with the access of new zeal and devotion to. God’s service among the people, a powerful impulse had been given to their national and religious life. Another message was now appropriate, and that for the accomplishment of two ends: first, that the people might be forewarned against a course of conduct, which would again alienate the favor of God; second, that they might be further secured against despondency by the prospect of rich and speedy blessings, as the consequence of their repentance and obedience.
Hag_2:10. The message which follows was delivered about two months after the preceding, while the people were still feeling, probably, in an intensified degree, the pressure of the temporal distress which was described in the first discourse. It was an occasion peculiarly suitable for the communication of such a message. It was the ninth month (Chisleu, November–December) when the early rain was expected to water the newly-sown crops. Their fields had lately (Hag_1:6) been giving a very scanty harvest, and there would naturally be much anxiety about the results of the labor of the present season; and great rejoicing at the receival of an assurance of its success.
Hag_2:11. We agree with Ewald, Koehler, Keil, et al. in regarding תוֹרָה here as meaning not the law but instruction. If the former had been intended, the article would have been present. That the answer to the inquiry would be obtained from the law does not of course affect the question.
Hag_2:12. If a man shall bear.… and the Priests answered: No. The priests answered correctly and according to a natural and divinely sanctioned inference from Lev_4:20 (27). In that passage the flesh of the animal sacrificed is said to render sacred any object (כֹּל אְַשֶׁר there probably refers both to persons and to things) with which it may come in contact, a garment sprinkled with its blood being particularized. It is not said that the character of legal sacredness is communicated indefinitely. The enumeration in our passage of the most common and necessary articles of food is in accordance with the lesson to be enforced; see on Hag_2:14.
Hag_2:13. And Haggai said.… he will be unclean. Comparing our verse with Lev_22:4, and that passage with Num_5:2; Num_9:6-7; Num_9:10, we find that the phrase טְמֵא לָנֶפֶשׁ=טְמֵא נֶפֶשׁ. defiled with respect to a person. Comparing again with Lev_21:11; Num_6:6, we find that מֵת is to be understood in the latter expression, which therefore means: unclean on account of a dead person. The ellipsis is seen to be natural, when we remember that defilement occasioned by personal contact usually proceeded from contact with a dead body, and that this species of defilement was one of the deepest (see Num_19:11-16). Keil translates: defiled on or through the soul of a dead man, a rendering whose correctness he fails to prove both here and in his exposition of Lev_19:28. Besides giving a contradictory explanation, he would refuse to recognize one of the most common meanings of נֶפֶשׁ, that of person transferred to the sense of body. The explanation of Koehler is worth quoting. He takes nephesh in its primary sense of breath, and thinks that one who comes in contact with the breath of a dead man is referred to. This he does not seek to establish on the lucus a non lucendo principle, as might be expected, but by the statement that “as long as the corpse is not completely consumed, even if the skeleton only is left, a remnant of the breath of life still remains seeking to extricate itself so as to leave the body to perish utterly.”—Then follows the application to the circumstances of the people of these principles of the Ceremonial Law. It will be noticed that the priests and the prophet act in accordance with their proper functions: the former declare or interpret the precepts of the Law; the latter applies them.
Hag_2:14. And Haggai answered and said … is unclean. No distinction is intended to be expressed between “nation” and “people” here. The repetition is a hebraism; comp. Zep_2:9. So is this people, etc. = So is it with this people. Before me means: in my presence as Ruler and Judge. The key to the correct application of the ceremonial precepts, which have occasioned difficulty to some interpreters, is found in the last clause of the verse, taking into account that שָׁם = at the altar (Ezr_3:3). The people, suffering from scarcity of food consequent upon the failure of their crops, had, it seems, been continuing in some measure their regular sacrificial offerings, though they had been neglecting the building of the Temple. These oblations had not been accepted, as they might have inferred from the with-holding of the divine blessing, the true cause of which is now impressively illustrated. As he who was ceremonially unclean tainted everything with which he came in contact, so had they, suffering from God’s displeasure on account of their disregard of his claims, communicated the effects of that displeasure to all the labor of their hands, which profited them nothing. And, as the consecrated flesh of the sacrifices did not convey its sacredness to any objects beyond those immediately in the service, so all their external good works, even their offerings upon God’s altar, could not reach in its effects beyond the mere ceremonial fulfillment of outward observances, could riot secure those blessings which are the reward of living, operative holiness. The following verses (15–17) now exhibit the condition of the people as proving the above illustration.
Hag_2:15. And now apply your heart, I pray you … apply your heart. The people are bidden review their condition from the present time to the period preceding the resumption of the Temple. מָצְלָה in such a connection of course means backward. The time when the work was resumed is specified here, because it was the turning-point in their fortunes. Their condition before that event is recalled for their contemplation that they might connect their distress then suffered with their unfaithfulness; and the brief period succeeding their return to obedience is included because they could not so soon recover from their embarrassments, no harvest having yet intervened. מִטֶּרֶם therefore serves a twofold purpose: מִן (from) denotes that the retrospect should properly begin with the resumption of the work, and טֶרֶם (before) indicates the direction in which the survey should extend. That it is the resumption of building that is referred to, and not the first feeble efforts of the returning exiles, is plain from the circumstances of the people to be described and the lesson to be enforced.
Hag_2:16. Since such things were.… and there were (but) twenty. מִהְיוֹתָם, literally: from these- things being (so). This means, from the time when affairs began to be in the condition referred to. It is clear that מִן need not have the same reference here as in Hag_2:15, where it points backward. Here the people are not commanded to take a review of the past; the Prophet is now describing a certain state of affairs consequent upon their unfaithfulness. There it was a retrospect; here it is a view of cause and effect. The force of the verse is precisely that of Hag_1:9. The harvests did not fulfill expectation. Their actual yield did not even correspond to the appearance of the crops when gathered in. A heap of sheaves which seemed to contain twenty measures (it is best to supply שְׂאָה, as E. V. does), was, when threshed, found to contain but ten. A quantity of grapes usually affording fifty purahs yields only twenty, יקב is applied either to the press itself, or to the vat beneath into which the liquor flows. Here the latter is meant; after pressing, they went to draw from it, expecting the usual proportion of wine. פּוּרָה, which in Isa_63:3 means a wine-press, must be used here of the vessel which was ordinarily employed to draw up the wine from the lower receptacle. It naturally came to be adopted as a convenient measure for such purposes, much in the same way as our “bucket” is sometimes referred to as a measure. The LXX. translating μετρητὴς make it = בַּת (a bath). Such an ellipsis as E. V. assumes to exist in the original is incredible.
Hag_2:17. I have smitten you with blight… saith Jehovah. The immediate cause of the shortness and inferior quality of the crops is now presented. On the connection between the first and second clauses, see Grammatical note. The people themselves are said to have been smitten, because the calamities specified fell upon their crops, the labor of their hands (comp. Virgil’s boumque labores), thus disappointing their nearest hopes. Compare, as exactly analogous, Hag_1:10-11. These passages further show that there is no need of rendering with E. V.: in all the labor of your hands. The last clause is difficult. Most take אֶהְכֶם as a nominative, and supply שַׁבְתֶּם (ye have not returned) after Amo_4:9, the former and latter parts of which passage present a resemblance to our verse probably fortuitous. But the cases in which אֶת accompanies a nominative are so rare that such a construction is not to be assumed except under exegetical distress. More admissible is the translation of the Vulgate, Itala, Umbreit, et al.: et non fuit in vobis qui reverteretur. To obtain this אֲשֶׁר is supplied, and אִתְּכֶם read. It ought not to be objected with Hitzig and Koehler, that אֶת does not mean among or in, but only beside or with; for 2Ki_9:25 furnishes an unmistakable instance of the former sense. The extent of the change involved in the Text is a more valid objection. It is better, with Maurer, Hitzig, Ewald, and Keil, to construe according to the principle laid down by Ewald (§ 262 b), that אֵין (properly the construct of אַיִן), being usually followed by a verbal suffix, because containing a verbal conception (= there is not), here takes the sign of the object according to the construction after most verbs. We therefore render: but ye were not towards me, i.e., ye did not return to me. Hos_3:3, 2Ki_4:11, afford examples of such constructions.
Hag_2:18. Direct, I beseech you, your heart…direct your heart. This verse has received most diverse and in some instances most extraordinary interpretations. The main difficulty arises from the peculiar use of לְמִן. Most of the English expositors adopt the rendering of E. V. without explanation, or (as Newcome) supply “and” instead of “even” before “from,” in order to make the contradiction involved appear slighter. Fausset thinks that the time is to be measured backward from the twenty-fourth day of the ninth month, and forward from the founding of the Temple, or that the same adverb, מָצְלָה, can be taken indifferent senses when connected with the same verb, which is absurd. Indeed, it would seem very improbable that מָצְלָה here should be employed in a sense different from that in which it occurs in Hag_2:15, as Eichhorn, Hitzig, Koehler, et al. assume that it must, in making it refer to the future. If now we could suppose, with the authors last named, and Pressel, that the twenty-fourth day of the ninth month was the day on which the foundation was laid, all difficulty would vanish. The people would again be directed to review their condition, and to contrast it with the blessings which they would henceforth receive, as described in the next verse. But the objections to this are insuperable: (1) The Temple was founded in the second year of Cyrus, fifteen years before (Ezr_3:10); and if we compare Ezr_4:4 with Ezr_4:23-24, we shall see that the work upon it was continued, however feebly, until within two years of the present prophecy, so that the foundation could not have fallen into decay. (2) Hag_2:3 implies that the new structure had then become somewhat advanced. If it were absolutely necessary to regard למִן as = מִן (from), we should be driven to conclude that the text, as it now stands, is corrupt. But the analogy of such words as לְמֵרָחוֹק (to a distance) אֶל־מִחוּץ (to the outside), shows that the meaning to or until21 is not impossible. So Rosenmüller, Maurer, Ewald, Moore, et al., have understood it. This, it must be confessed, is a somewhat precarious resort; but it seems the only one at all defensible. The sense thus obtained for the whole verse is appropriate. In order to make the blessings to be announced in Hag_2:19 appear in strong contrast to the distress pictured in Hag_2:16-17, the Prophet repeats the injunction of Hag_2:15, but with a longer range of retrospect. The whole period back to the time when the foundation of the Temple was laid in the reign of Cyrus was one of more or less distress on account of the unfaithfulness of the people; for between that time and the present all the efforts that they had made to complete the work were spasmodic and feeble.
Hag_2:19. Is the grain yet in the barn… I will bless. The parallelism and the connection show that הַזֶּרַע is to be taken not in the sense of corn for sowing, but of corn already raised. The interrogation is equal to a strong negation. עַר probably means here quoad, as to, in which sense it is of frequent occurrence. Maurer prefers to render: ad huc, as yet, a sense undeniable in Job_1:18; but there is no necessity of assuming such a rare usage here. The distress before described is brought nearer to the feelings of the people by the reminder that it was still present. They could then better appreciate the worth of the coming relief. From this day, must be taken in a somewhat loose sense, as denoting the beginning of that period of blessing which was to reward the obedience and devotion now displayed by the people. There is thus seen to be no inconsistency between the promise and the conditions described in Hag_2:15.
DOCTRINAL AND ETHICAL
1. The ceremonial institutes of the ancient Law were designed to illustrate man’s relations to God as being under his favor or under his displeasure. The conditions and treatment of uncleanness, while setting forth most vividly the loathsomeness and defilement of sin, exhibited as clearly the effects of God’s anger against it, which was shown to extend to all the sinner’s experience, removing him beyond the reach of covenant mercies and blessings. While the divine displeasure was manifested towards an individual or a nation, no amount of outward religious observances could appease it, just as no frequency of contact with legally consecrated offerings could impart sacredness to any other object.
2. A return to God by his people under either Covenant has always been followed immediately by the bestowal of blessings peculiar to the Covenant. In Old Testament times a fullness of external mercies was chiefly expected and received. But before these blessings could, in the ordinary course of providence, be vouchsafed, spiritual and higher blessings were invariably imparted (see Hag_2:19)—the assurance of God’s favor, the abiding presence and assistance of his Spirit. The New Covenant, while it has modified in form many of the provisions and conditions of the Old, is not superior to it in the certainty of its fulfillment; and nothing is better adapted to revive and strengthen our trust in God’s promises than a frequent recurrence to his dealings towards his ancient people.
HOMILETIONAL AND PRACTICAL
Hag_2:12-14. Our inward character, and not our privileges or associations or outward conduct, will determine God’s attitude toward us.
Calvin: Whoever intrudes external ceremonies on God, in order to pacify Him, trifles with Him most childishly. The fountain of good works is integrity of heart, and the purpose to obey God and consecrate the life to Him.—Whatever we touch is polluted by us, unless there be purity of heart to sanctify our works.
Grotius: There are many ways of vice, but only one of virtue, and that a difficult one.
Fausset: Those who are unclean before God on account of “dead works”, thereby render unclean all their services.
Hag_2:15-17. Matthew Henry: When we take no care of God’s interests we cannot expect that He will take care of ours.
Moore: Men are inclined to assign any other cause for their sufferings than their sins, yet this is usually the true cause.—Disappointment of our hopes on earth should make us lift our eyes to heaven to learn the reason.—Affliction will harden the heart if it be not referred to God as its author.
Hag_2:18-19. Moore: Pondering over the past is often the best way of providing for the future.
Fausset: From the moment we unreservedly yield ourselves up to God, we may confidently calculate on his blessing.
Footnotes:
[12]Hag_2:11.—אֶת־הַכּהֲֹנִים is the direct and תּוֹרָה the indirect object.
[13]Hag_2:12.—This verse contains a sentence virtually conditional, of which הֲיִקְרָּשׁ is the apodosis, and all that precedes the protasis. But as הֲ is properly an interjection the strict translation would be: Behold, let any one bear, etc. Some of the articles of food here mentioned are made definite, being considered severally as forming a distinct class. See Green, § 245 d.
[14]Hag_2:13.—For the construction of טְמֵא נֶפֶשׁ see the exegesis.
[15]Hag_2:16.—מִַהְיוֹתָם. See Green, § 267 d, and compare the exegesis.
[16]Hag_2:16.—בָּא … בָּא are used impersonally: one came, etc. These sentence are virtually conditional, וְ marking the apodosis in each case.
[17]Hag_2:17.—אֵת כָל־מַעְשֵׂה. This clause is in apposition to the object of the verb in the one preceding.
[18]Hag_2:17.—אֵין אֶתְכֶם. See the exegesis.
[19]Hag_2:19.—נָשָׂא agrees with the nearest subject and is understood with the others.—
[20]Hag_2:19.—אֲבָרֵךְ is here used absolutely. There is no need of supplying an object.
[21] מַן is not therefore pleonastic; it still marks the limits of the period specified, separating it from the preceding according to its original force.
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 THIRD PROPHECY. Sacrifices without obedience (in respect to God's…
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)
four and twentieth day . . . ninth month--three days more than two months from the second prophecy (Hag 2:1); in the month Chisleu, the lunar one about the time of our December. The Jews seem to have made considerable progress in the work in the interval (Hag 2:15-18).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. the four and twentieth day of the ninth…
10. the four and twentieth day of the ninth month] This was in November or December. The people had now for three months (Hag_1:14-15) been actively engaged in the work of restoration. Two months had elapsed (Hag_2:1) since they were encouraged, under the depression caused by the comparative meanness of the second temple, by a prophecy of the surpassing glory which should accrue to it. Their constancy in the work is now further rewarded, by a renewed promise of the removal of the blight and famine which their neglect had caused, and of the full return of plenty and prosperity.
10–19. The Third Prophecy
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By a reference to the ceremonial law, as officially interpreted by the priests in answer to questions addressed to them, Haggai again impresses upon the people the truth, that the dearth and distress from which they had hitherto suffered was the consequence of their national sin in neglecting to rebuild the temple, and again promises that now that they had put away that sin, and were honestly giving themselves to the work of restoration, the blessing of God should rest upon them. The sanctifying influence of flesh, which by being offered to God in sacrifice had become holy, could only extend, so the priests on the authority of the law declared, to that with which it came into first and immediate contact. Beyond that limit its efficacy did not reach. The thing touched by it was itself made holy, but did not become in its turn a vehicle of holiness to anything beyond. Not so, however, was it with that which by contact with ceremonial uncleanness had become polluted. That which by touching a corpse had contracted defilement was not only unclean itself, but propagated uncleanness, and conveyed it to everything with which it came in contact. So was it with the Jewish nation in the sight of God, as represented by the returned captives. They might argue indeed that they had rebuilt the altar of Jehovah on their first return. But that good act, if it stood alone, even had there been no subsequent disobedience to vitiate it, would only, like the holy flesh making holy the garment in which it was wrapped, have extended its influence a little way. The altar would have sanctified the gift which was offered upon it. On the other hand the sin of the people in neglecting to rebuild the temple, like the touch of the corpse, not only contaminated themselves, but brought moral pollution and consequent blight and disaster upon all the works of their hands.
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 (10-19) The Fourth Utterance.—The recent season of scarcity is…
(10-19) The Fourth Utterance.—The recent season of scarcity is again accounted for and immediate blessings are announced. This address dates about two months later than its predecessor—viz., from the ninth month—scil., Chisleu (November—December), when the early rain would be looked for to water the newly-sown crops. At such a time, especially after the scarcity of the preceding season, there would naturally be great anxiety about agricultural prospects.
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 Vers. 10-19Part III THE THIRD ADDRESS; THE CAUSE OF…
Vers. 10-19Part III THE THIRD ADDRESS; THE CAUSE OF THE CALAMITIES WHICH HAD BEFALLEN THE PEOPLE, AND A PROMISE OF BLESSING.
Vers. 10-17. 1. By an analogy drawn from the Law, Haggai shows that residence in the Holy Land and the offering of sacrifice do not suffice to make the people acceptable, as long as they themselves are unclean through neglect of the house of the Lord. Hence comes the punishment of sterility.
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In the four and twentieth day of the ninth month. The ninth month is Chisleu, answering to parts of November and December. It was now three months from the time the people had commenced to build, and two from the day when the second address was delivered. On the weather at this time depended the hope of the yearly crops. Between the second and third address Zechariah"s first prophecy wag uttered. (Zec_1:2-6)
Vers. 10-19The parable of the holy and the unclean.
I THE LETTER OF THE PARABLE. Directed by Jehovah, Haggai proposes two questions to the priests.
1. Concerning the law of communicated sanctity. Supposing the case of a man carrying in the skirt of his garment holy flesh, i.e. flesh of animals slain in sacrifice, and with his skirt touching bread, pottage, wine, oil, or any meat, the prophet desires to be informed whether the holiness which according to the Law (Lev_6:27) was imparted to the skirt extended further so as to reach also anything with which the skirt might come in contact. To this the priests properly answer, "No.
2. Concerning the law of legal defilement. Stating a contrary case, that of a person defiled by having himself touched a dead body, (Num_19:16) Haggai asks whether contact with such a person would render any of the above articles unclean, and is promptly answered that according to the Law it would. (Num_19:22)
II THE INTERPRETATION OF THE PARABLE. "So is this people, and so is this nation before me, saith the Lord.
1. Any sanctity possessed by the nation could not pass beyond themselves. The sanctity which they possessed arose from the fact of their having an altar in Jerusalem, which had been built immediately on their return from Babylon, and of their maintaining in connection therewith the festal and sacrificial worship appointed by the Law of Moses. (Ezr_3:1-6) Yet this could not transmit itself to the soil so as to render it holy and cause it to become fruitful in corn and wine and oil, notwithstanding their disobedience in neglecting the building of the temple. On the other hand:
2. Whatever defilement was on the nation would affect all that belonged to the nation. But the nation, through its disobedience in neglecting to build the temple, was defiled, since according to Jehovah "to obey is bettor than sacrifice, and to hearken than the fat of rams". (1Sa_15:22) Hence their uncleanness rendered all about and around them unclean. In particular, it put the land beneath a curse which made its harvests scanty.
III THE APPLICATION OF THE PARABLE.
1. To the days before the building of the temple was resumed.
(1) In character those were days of scanty harvests and bad trade, (Hag_1:6) of fruitless labours and disappointed expectations. Whereas the farmer might have anticipated from a heap of sheaves twenty measures of wheat, on threshing it out he found only ten; and the vine dresser who hoped to draw off fifty vessels of wine from the pressing trough, had to content himself with twenty (ver. 16).
(2) The reason of all this was, though it never seemed to strike the people, that Jehovah had, in punishment for their disobedience, smitten the land with blasting and mildew and hail (ver. 17).
2. To the days since the temple foundation was laid. Not at the first, (Ezr_3:10) but then, under Haggai, in the four and twentieth day of the ninth month of the second year of Darius (Ezr_5:2; Zec_8:9) As yet there was, comparatively speaking, no seed in the barn, and only a small supply of vines, figs, pomegranates, and olives, since the preceding harvest had been bad, so that no evidence as yet appeared that, as regards their condition, any change for the better had begun, nevertheless they were confidently to anticipate that from that day forward Jehovah would bless them.
Learn:
1. The limitations of personal religion.
2. The greater contagion that belongs to sin.
3. The blindness of the human heart to Divine judgments.
4. The certainty that piety will be rewarded.
5. The ability of God to do beyond what reason warrants or senseexpects.
Vers. 10-19The past and the future.
Two months had now elapsed since, stimulated by the prophet"s glowing words, the temple builders had resumed their labours (comp. ver. 1 with ver. 10). These months were of great importance with reference to agricultural interests, being the usual season for sowing the seed and planting the vines. That at such a time they should manifest so much zest in the work of rebuilding the temple proved how thoroughly in earnest they were; sad this earnestness is the more evident as we remember that the previous harvests having failed, the people must at this time have been in very straitened circumstances. It is not surprising if, whilst engaged in these combined operations, renewed depression took possession of their hearts, and if in sadness they asked themselves what they would do if the next harvest should likewise fail. The address of Haggai recorded in these verses (10-19) was designed either to anticipate or to meet such gloomy apprehensions; and we have only to hear this design in mind, and the meaning of his words, otherwise somewhat ambiguous, becomes very clear.
I THE CAUSE OF VAST ADVERSITY.
1. He traced this to their own moral defection. The method he adopted waspeculiar it was by means of parables that he sought to make vivid to them their last sinfulness, and which had caused their sorrow.
(1) The first parable and its application. He referred them to the priests, bidding them ask whether, if a man carries holy flesh in the lappet of his garment (i.e. flesh of animals slain as sacrifices), and he happened to touch any food with the lappet, the food thus touched would become consecrated. The priests, in accordance with the ceremonial Law, (Lev_6:27) answered, "No" (vers. 11, 12), contending that the lappet of the dress was made holy, but that it was not said in the Law that it could communicate this holiness. So, the prophet implied (ver. 14), was it with his nation. God had chosen their land to set his Name there. His worship had been established in their midst, they had been constituted a favoured people, and their land had been consecrated through this association with the Lord. This, however, did not affect that which had been planted in the soil; the earth was not bound to yield an abundant increase by virtue of these sacred associations. It was only by their being faithful to their high calling, diligently cultivating the soil, and looking up to Heaven for the blessing, that temporal prosperity could be enjoyed, and the lack of this spirit had been the cause of all their sorrow.
(2) The second parable and its application. The appeal was again made to the priests, to know whether, if one who had been defiled by contact with a dead body happened to touch anything, the thing thus touched would be unclean. The priests unhesitatingly replied that it would, the declarations of the ceremonial Law upon this point being very explicit. (Nu 19) So the prophet affirmed that his people, neglecting the claims of Jehovah, had rendered themselves morally unclean, and the blight had consequently rested upon the works of their hands (ver. 14). Their adversity was traceable to their sad defection from holy duty and devotedness to the Lord their God.
1. He intimated that because of this defection God had visited them injudgment. He had in chastisement smitten them with blasting and mildew and hail, rendering their labour so abortive that their sheaves had yielded but a scanty return (vers. 15-17).
2. He recorded the fact that, despite these judgments, they had persisted intheir neglect of duty. "Yet ye turned not unto me, saith the Lord" (ver. 17). The prophet"s strong faithful speech indicates that there had been amongst these returned captives much of indifference, coldness, and deadness in reference to the work of God, and it was only right that they should be reminded of this, and that by the painful memory of past failure they should be stimulated to more thorough and entire consecration in the future, and to which we may be sure the devoted seer gladly turned. The past is irrevocable and irretrievable. No tears, no regrets, can win it back to us.
Thou unrelenting Past! Strong are the barriers of thy dark domain; All things, yea, even man"s life on earth, Slide to thy dim dominions and are bound.
The future, however, is available, and hence, leaving the past, with all our shortcomings in relation to it, and rejoicing in God"s mercy and in the strength he is so ready to impart, let us "go and sin no more.
II THE ASSURANCE OF FUTURE PROSPERITY. (Ver. 19.) Their action had now completely changed. They fully recognized God"s claims; instead of seeking their own personal and selfish ends, they now consecrated themselves heart and soul to the work of God, striving in every way to advance his glory. The temple rose, and "they finished it according to the commandment," etc.. (Ezr_6:14) And their attitude towards God and his work being thus changed, his attitude towards them became likewise changed. They must still for a while experience the effects of their past neglect in that time must elapse before rich fruitfulness should appear where formerly there had been dearth and barrenness, but they might rest assured of the returning favour of the Lord; yea, from that moment this joy should be theirs. "From this day will I bless you" (ver. 19). So is it in our life, that whilst the cherubim with the flaming sword sternly guard the door of the past, so that there is no possibility of our return, (Gen_3:24) there is also the angel of the Lord opening up the path before us through the wilderness, and prepared to guide us, if we will, to the brighter Eden that lies beyond. S.D.H. (Exo_23:21, Exo_23:22)
Vers. 10-14Human duty.
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, Thus said the Lord of hosts; Ask now the priests concerning the Law," etc. "On the twenty-fourth day of the ninth month of the same year, that is to say, exactly three months after the congregation had resumed the building of the temple, (Hag_1:15) and about two months after the second prophecy, (Hag_2:1) a new word of the Lord was uttered through Haggai to the people. This is the prophet"s third address, extending over vers. 10-19. It was now time, since the despondency which had laid hold of the people a few weeks after the recommencement of the building had been dispelled by the consolatory promises in vers. 6-9, and the work was vigorously pursued, to confirm the people in the fidelity which they had manifested, by bestowing upon them the blessing which had been withdrawn. To this end Haggai received the commission to make it perfectly clear to the people that the curse, which had rested upon them since the building of the temple had been neglected, had been nothing but a punishment for their indolence in not pushing forward the work of the Lord; and and that from that time forth the Lord would bestow his blessing upon them again" (Delitzsch). The passage suggests two facts.
I THAT THE QUESTION OF HUMAN DUTY 1S TO BE DECIDED BY AN APPEAL TO DIVINE AUTHORITY. "Thus saith the Lord of hosts; Ask now the priests concerning the Law." The question, of course, implies two things.
1. That there is a Divine written law for the regulation of human conduct. Though the Law here refers to ceremonial institutes which were contained in the Levitical code, there is also a divinely written law of a far higher significance that moral law which rises out of man"s relations, and is binding upon man as man, here and everywhere, now and forever.
2. That there are divinely appointed interpreters of this law. "Ask now the priests." Under the old economy there were men appointed and qualified by God to expound the Law to the people; and in every age there are men endowed with that high moral genius which gives them an insight into the eternal principles of moral obligation. They descry those principles, not only in the words of God, but in his works; they have that ethical and spiritual "unction from the Holy One," by which they know all things pertaining to duty. Thus, then, the question of duty is to be decided. It cannot be decided by the customs of the age, the enactments of governments, or the decrees of Churches. "To the Law and to the testimony." The will of God is the standard of moral obligation.
II THAT THE DISCHARGE OF DUTY REQUIRES THE SPIRIT OF OBEDIENCE. It was the duty of the Jews now to rebuild the temple; but that duty they discharged not by merely bringing the stones and timbers together and placing them in architectural order. It required further the spirit of consecration. The prophet sought to impress this upon the mind of his fellow countrymen engaged in this work by propounding two questions referring to points in the ceremonial law. The first had reference to the communication of the holiness of holy objects to other objects brought into contact with them. "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?" In other words, whether, if a person carry holy flesh in a lappet of his garment, and touched any food with the lappet, it should become holy in consequence? The priests said, "No;" and rightly. Mere ceremonial holiness cannot impart virtue to our actions in daily life; cannot render our efforts in the service of God acceptable to him. Ritualism without righteousness is morally worthless. The second question was this: "If one that is unclean by a dead body touch any of these, shall it be unclean?" The priests answered and said, "It shall be unclean." "The sum," says an old writer, "of these two rules is that pollution is more easily communicated than sanctification; that is, there are many ways of vice, but only one of virtue, and a difficult one. Bonum oritur ex integris; malum ex quolibet defectu, "Good implies perfection; evil commences with the slightest defect." Let not men think that living among good people will recommend them to God, if they are not good themselves; but let them lear that touching the unclean thing will defile them, and therefore let them keep at a distance from it.
CONCLUSION. Mark:
1. The transcendent importance of the spirit of obedience. What are ceremonial observances, and what are all intellectual or bodily efforts, in connection with religion, apart from the spirit of obedience? Nothing, and worse. "Behold, to obey is better than sacrifice;" "What have I to do with the multitude of thine oblations," etc.?
2. That man can more easily communicate evil to another than good. As a legally unclean person could impart his uncleanness to anything, and a legally holy person could not impart his sanctity to anything, so it is suggested that evil is more easily communicated by man to man than good. This is a sad truth, and proved by universal observation and experience. Briars will grow without cultivation, but not roses. A man can give his fever to another easier than he can give his health. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Haggais third address to the people is based on…
3. THE POWER OF THE UNCLEAN
{Hag_2:10-19}
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Haggais third address to the people is based on a deliverance which he seeks from the priests. The Book of Deuteronomy had provided that, in all difficult cases not settled by its own code, the people shall seek a "deliverance" or "Torah" from the priests, "and shall observe to do according to the deliverance which the priests deliver to thee." Both noun and verb, which may be thus literally translated, are also used for the completed and canonical Law in Israel, and they signify that in the time of the composition of the Book of Deuteronomy that Law was still regarded as in process of growth. So it is also in the time of Haggai: he does not consult a code of laws, nor asks the priests what the canon says, as, for instance, our Lord does with the question, "how readest thou?" But he begs them to give him a Torah or deliverance, based of course upon existing custom, but not yet committed to writing. For the history of the Law in Israel this is, therefore, a passage of great interest.
"On the twenty-fourth of the ninth month, in the second year of Darius, the word of Jehovah came to Haggai the prophet, saying: Thus saith Jehovah of Hosts, Ask, I pray, of the priests a deliverance, saying":-
"If a man be carrying flesh that is holy in the skirt of his robe, and with his skirt touch bread or pottage or wine or oil or any food, shall the latter become holy? And the priests gave answer and said, No! And Haggai said, If one unclean by a corpse touch any of these, shall the latter become unclean? And the priests gave answer and said, It shall."
That is to say, holiness which passed from the source to an object immediately in touch with the latter did not spread further; but pollution infected not only the person who came into contact with it, but whatever he touched.
"The flesh of the sacrifice hallowed whatever it should touch, but not further; but the human being who was defiled by touching a dead body, defiled all he might touch." "And Haggai answered and said: So is this people, and so is this nation before Me-oracle of Jehovah-and so is all the work of their hands, and what they offer there"-at the altar erected on its old site-"is unclean."
That is to say, while the Jews had expected their restored ritual to make them holy to the Lord, this had not been effective, while, on the contrary, their contact with sources of pollution had thoroughly polluted both themselves and their labor and their sacrifices. What these sources of pollution are is not explicitly stated, but Haggai, from his other messages, can only mean, either the peoples want of energy in building the Temple, or the unbuilt Temple itself Andree goes so far as to compare the latter with the corpse, whose touch, according to the priests, spreads infection through more than one degree. In any case Haggai means to illustrate and enforce the building of the Temple without delay; and meantime he takes one instance of the effect he has already spoken of, "the work of their hands," and shows how it has been spoilt by their neglect and delay.
"And now, I pray, set your hearts backward from today, before stone was laid upon stone in the Temple of Jehovah: when one came to a heap of grain of twenty measures, and it had become ten, or went to the wine vat to draw fifty measures, and it had become twenty. I smote you with blasting and with withering, and with hail all the work of your hands, and - oracle of Jehovah. Lay now your hearts on the time before today (the twenty-fourth day of the ninth month), before the day of the foundation of the Temple of Jehovah-lay your hearts" to that time! "Is there yet any seed in the barn? And as yet the vine, the fig-tree, the pomegranate and the olive have not borne fruit. From this day I will bless thee."
This then is the substance of the whole message. On the twenty-fourth day of the ninth month, somewhere in our December, the Jews had been discouraged that their attempts to build the Temple, begun three months before, had not turned the tide of their misfortunes and produced prosperity in their agriculture. Haggai tells them, there is not yet time for the change to work. If contact with a holy thing has only a slight effect, but contact with an unclean thing has a much greater effect (Hag_2:11-13), then their attempts to build the Temple must have less good influence upon their condition than the bad influence of all their past devotion to themselves and their secular labors. That is why adversity still continues, but courage from this day on God will bless. The whole message is, therefore, opportune to the date at which it was delivered, and comes naturally on the back of Haggais previous oracles. Andrees reason for assigning it to another writer, on the ground of its breaking the connection, does not exist.
These poor colonists, in their hope deferred, were learning the old lesson, which humanity finds so hard to understand, that repentance and new-born zeal do not immediately work a change upon our material condition; but the natural consequences of sin often outweigh the influence of conversion, and though devoted to God and very industrious we may still be punished for a sinful past. Evil has an infectious power greater than that of holiness. Its effects are more extensive and lasting. It was no bit of casuistry which Haggai sought to illustrate by his appeal to the priests on the ceremonial law, but an ethical truth deeply embedded in human experience.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hag_2:10.] This prophecy two months later than those preceding…
CRITICAL NOTES.]
Hag_2:10.] This prophecy two months later than those preceding in this chapter.
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Hag_2:11-13.] To convince them of their unworthiness, they must learn from their legal advisers two things—no holy objects could communicate holiness to things or persons who touched them (Lev_6:20); but whatever an unclean person touched was unclean (Num_19:22).
Hag_2:14. So] “The nation in its attitude toward the Lord resembles, on the one hand, a man who carries holy flesh in the lappet of his garment; and, on the other, a man who has become unclean through touching a corpse” [Keil]. Unclean] By their habits of sin, all their worship, character, and lives were impure.
HOMILETICS
DUTY NEGLECTED CONTAMINATES CHARACTER AND CONDUCT.—Hag_2:10-14
The people suffering from scarcity of food consequent upon the failure of their crops had, it seems, been continuing in some measure their regular sacrificial offerings, though they had been neglecting the building of the temple. These oblations had not been accepted, as they might have inferred from the withdrawal of the divine blessing, the true cause of which is now impressively illustrated. As he who was ceremonially unclean tainted everything with which he came in contact, so had they suffering from God’s displeasure, on account of their disregard of his claims, communicated the effects of that displeasure to all the labour of their hands, which profited them nothing [Lange]. Attendance upon outward ordinances will not sanctify the character and render those acceptable to God who neglect their duty.
I. This truth is illustrated by divine teaching. “Ask now the priests concerning the law,” and it will prove two things.
1. That sacred things cannot communicate holiness to what they touch. The flesh of the sacrifice might hallow “the skirt” in which it was carried (Lev_6:27), but did not transmit virtue to meat and drink. The altar does not sanctify the gift, nor the temple the land. Corn, wine, and oil are merely common produce. No special blessing rests upon the fruits of the land, on account of its sacredness.
2. That an unclean person contaminates whatever he touches (Num_19:22). “Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold; the path to holiness one, and that one of difficult access” [Grotius]. Thus prophet and priest act in accordance with their proper functions, and teach the same lessons. One expounds the law, and the other applies it (Lev_10:10-11; cf. Isa_8:20).
II. This truth is proved in human life. “So is this people, and so is this nation before me.” Here the two cases are applied. By the first the nation is not made holy by its offerings; by the second, by their disobedience, they pollute what they offer.
1. It is proved in Divine worship. “And that which they offer there is unclean.” Like character, like worship. However splendid the gifts or beautiful the actions in themselves, they will not remove impurity of life through neglect of duty. The possession of sacred privileges will not counterbalance disobedience.
2. It is proved in daily life. “So is every work of their hands.” Not only in their offering, but also in their works are they unclean. Impurity in heart will not sanctify in works. “Those whose devotions are plausible, but whose conversation is wicked, will find their devotions unable to sanctify their enjoyments, and their wickedness prevailing to pollute them.” “Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”
ILLUSTRATIONS TO CHAPTER 2
Hag_2:12-14. Priests. The ceremonial institutes of the ancient law were designed to illustrate man’s relation to God, as being under his favour or under his displeasure. The conditions and treatment of uncleanness, while setting forth most vividly the loathsomeness and defilement of sin, exhibited as clearly the effects of God’s anger against it, which was shown to extend to all the sinner’s experience, removing him beyond the reach of covenant mercies and blessings. While the Divine displeasure was manifested towards an individual or a nation, no amount of outward religious observances could appease it, just as no frequency of contact with legally consecrated offerings could impart sacredness to any other object [Lange].
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.
Arno C. Gaebelein 1922 · Public Domain The Fourth Address
CHAPTER 2:10-19
The Fourth Address
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A few months later Haggai delivered another address of moral instruction and admonition. The question the prophet asks first is answered by the priests negatively. This is followed by a second question, “If one that is unclean by a dead body touch any of these, shall it be unclean?” This they answered affirmatively; for he that is defiled puts defilement upon everything he handles. When they had given the right answers, the prophet makes the moral application. “So is this people, and so is this nation before me, saith Jehovah; and so is every work of their hands; and that which they offer thereon is unclean.” All their works and offerings were unclean, because they were in that condition. They had to be cleansed first. Separation from evil, from that which defiles, was therefore demanded. So it is today. The order is “cease to do evil” and then “learn to do well.” We are, as Christians, no less exhorted to purge ourselves, to separate from evil, and then to become fit vessels for the Master’s use.
And then the Lord challenges them to prove Him, to see if they separate from evil, are wholly for Him, how faithful He is going to be to them. “From this day,” the day of a true return to the Lord followed by obedience and separation, “I will bless you.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain A Warning Admonition Concerning False Righteousness
A Warning Admonition Concerning False Righteousness
v. 10. In the four and twentieth day of the ninth month, a little more than two months later, in the second year of Darius, came the word of the Lord by Haggai, the prophet, again by direct inspiration, saying,
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v. 11. Thus saith the Lord of hosts, Ask now the priests concerning the Law, saying,
v. 12. If one bear holy flesh In the skirt of his garment, namely, the meat of sacrifices which had been offered, and with his skirt do touch bread or pottage, any of the holy food that was sodden, or wine or oil or any meat, such as was used in offering sacrifices or in connection with sacrificial meals, shall it be holy? And the priests answered and said, No. This was in agreement with the Law, Lev 6:20-27; for though the garment itself was sanctified by such consecrated food, it could impart no holiness to one who, by neglecting the will of the Lord, had become unholy.
v. 13. Then said Haggai, If one that is unclean by a dead body, by touching a corpse, touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean, again in perfect agreement with the Ceremonial Law of the Jews, Lev 22:4; Num 5:2; Num 9:10.
v. 14. Then answered Haggai and said, So is this people, and so is this nation before Me, saith the Lord, in His presence as Ruler and Judge; and so is every work of their hands, everything that they might undertake; and that which they offer there is unclean. The children of Israel were in disgrace because of their neglect to finish the house of the Lord, and though their land was holy land, consecrated to the Lord, yet its fruits found no favor in His eyes and could not serve to make the people clean by a mere outward service, as long as their hearts were not in the right relation to Him, so that they were constrained to give Him the worship which lie desired.
v. 15. And now, I pray you, consider from this day and upward, by applying their hearts to this problem, from before a stone was laid upon a stone in the Temple of the Lord, before its reconstruction was resumed;
v. 16. since those days were, when one came to an heap of twenty measures, a stack of sheaves which promised a yield of twenty bushels or pecks, there were but ten; when one came to the press-fat for to draw out fifty vessels out of the press, thinking that the harvest should have brought that much, there were but twenty.
v. 17. I smote you with blasting, with blight of the fruits and grains, and with mildew, from excessive moisture, and with hail in all the labors of your hands, the harvests over which they had worked so hard; yet ye turned not to Me, saith the Lord, all His punishments did not have the desired effect.
v. 18. Consider now from this day and upward, applying their hearts to the consideration of that which pertained to their best interests, 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, for the entire period of time since the Jews, in accordance with the decree of Cyrus, had first laid the foundation till the day of the assembly at which these words were spoken, was a time during which the blessing of the Lord was not poured out in its fullest measure, because all their labor for the new Temple had been fitful.
v. 19. Is the seed yet in the barn? They were still suffering as a consequence of the shortage. Yea, as yet the vine and the fig-tree and the pomegranate and the olive-tree hath not brought forth, the results of their former lack of zeal were still in evidence; from this day will I bless you. Times would now change, since they were showing evidence of the change which had come over their hearts. If men turn to the Lord in true repentance, He may turn to them in mercy and give them blessings of this life in rich measure.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On the twenty-fourth day of the ninth month
On the twenty-fourth day of the ninth month
This is the ninth month of the Hebrew calendar. The twenty-fourth day is near the middle of December on Western calendars. (See: Hebrew Months and Ordinal Numbers)
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in the second year of Darius
"in the second year of the reign of Darius" or "when Darius had been king for more than one year" (See: Ordinal Numbers)
Darius ... Haggai
See how you translated these men's names in Haggai 1:1. (See: How to Translate Names)
the word of Yahweh came
This idiom is used to introduce a special message from God. See how you translated this in Haggai 1:1. AT: "Yahweh gave a message" or "Yawheh spoke this message" (See: Idiom)
meat that is set apart to Yahweh ... holy
The words "that is set apart to Yahweh" and the word "holy" translate the same Hebrew word. "holy meat ... holy"
translationWords
day
year
word of God
Yahweh of hosts
prophet
priest
law
set apart
holy
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 2:10-19 The theme of the third message is the…
2:10-19 The theme of the third message is the law’s instructions about ritual purity. These instructions were still operative. God expects his people to be holy, even as he is holy (Lev 11:44-45).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.