Haggai 2:20

Hence he subjoins—I will overthrow the throne of kingdoms; I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and him who sits in it; come down shall the horses and their riders; every one shall fall by the sword of his brother. He confirms here the former sentence—that nothing would be an hindrance that God should not renew his Church. And rightly he adds this by way of anticipation; for the Jews were surrounded on all sides by inveterate enemies; they had as many enemies as they had neighbors; and they were hated even by the whole world. How then could they emerge into that dignity which was then promised to them, except God overturned the rest of the world? But the Prophet here meets this objection, and briefly shows that God would rather that all the nations should perish, than that his Church should remain in that dishonorable state. We then see that the Prophet here means no other thing then that God would overcome all those impediments, which Satan and the whole world may throw in the way, when it is his purpose to restore his Church.

We now perceive the Prophet’s designs, and we also perceive the application of his doctrine. For whenever impediments and difficulties come in our way, calculated to drive us to despair, when we think of the restoration of the Church, this prophecy ought to come to our minds, which shows that it is in God’s power, and that it is his purpose to overturn all the kingdoms of the earth, to break chariots in pieces, to cast down and lay prostrate all riders, rather then to allow them to prevent the restoration of his Church.

But in the last verse the Prophet shows why God would do this—even that Zerubbabel might prosper together with the whole people. Hence he says—In that day saith Jehovah, I will take thee, Zerubbabel, and will set thee as a signet, for I have chosen thee. As we have before said, God addresses Zerubbabel here, that in his person he might testify that he would bless the people whom he intended to gather under that sacred leader; for though Zerubbabel never had a kingdom, nor ever wore a crown, he was yet of the tribe of Judah; and God designed that some spark of that kingdom should exist, which he had raised in the family of David. Since, then, Zerubbabel was at that time a type of Christ, God declares here that he would be to him as a signet—that is, that his dignity would be esteemed by him. This comparison of a signet is found also in other places. It is said in Jeremiah 22:24—“Though this Coniah were a signet on my right hand I would pluck him thence.” But here God says that Zerubbabel would be to him a signet—that is, Thou shalt be with me in high esteem. For a sealing signet is wont to be carefully preserved, as kings seek in this way to secure to themselves the highest authority, so that more trust may be placed in their seal than in the greatest princes. The meaning, then, of the similitude is, that Zerubbabel, though despised by the world, was yet highly esteemed by God. But it is evident that this was never fulfilled in the person of Zerubbabel. It hence follows that it is to be applied to Christ. God, in short, shows, that people gathered under one head would be accepted by him; for Christ was at length to rise, as it is evident, from the seed of Zerubbabel.

But this reason is to be especially noticed—Because I have chosen thee. For God does not here ascribe excellencies or merits to Zerubbabel, when he says that he would hold him in great esteem; but he attributes this to his own election. If, then, the reason be asked why God had so much exalted Zerubbabel, and bestowed on him favors so illustrious, it can be found in nothing else but in the goodness of God alone. God had made a covenant with David, and promised that his kingdom would be eternal; hence it was that he chose Zerubbabel after the people had returned from exile; and this election was the reason why God exalted Zerubbabel, though his power at that time was but small. We indeed know that he was exposed to the contempt of all nations; but God invites here the attention of the faithful to their election, so that they might hope for more than what the perception of the flesh could conceive or apprehend; for what he has decreed cannot be made void; and in the person of Zerubbabel he had determined to save a chosen people; for from him, as it has been said, Christ was to come.