Exegetical and Hermeneutical Commentary of Haggai 2:20
And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying,
20. again ] the second time. R. V.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Hag 2:20-23. The Fourth Prophecy
In a short, final prophecy, uttered on the same day as that which preceded it, Haggai addresses Zerubbabel as the Ruler and Representative of the Jewish nation, and the Predecessor and Type of the true King of the Jews. The former prediction (ver. 6, 7) of the shaking of heaven and earth, and the overthrow of mighty nations is repeated. But to Zerubbabel, and in him to the nation which he represented, a gracious promise of safety and distinction is vouchsafed.
Fuente: The Cambridge Bible for Schools and Colleges
Hag 2:20-23
And I will overthrow the throne of kingdoms.
The blessing of calamities
These are the concluding words of the prophecies of Haggai. The Old Testament is one continual declaration and snowing form of this truth, that sin, when it has conceived, brings forth death, and all the family of death. On the contrary, the godly, who give themselves up to doing the Lords will still find that God blesses them,–with peace; with all manner of spiritual graces; with the light of His countenance; and, may be, with worldly prosperity. Whenever God executes judgment it must be against evil. Nothing but evil can move the wrath of God. Nor does God ever shake, or overthrow, or destroy anything, except by reason of evil. The natural man imagines a God who cares not about the life or death of His creatures, who merely creates them to show forth His power and His skill. This image is altogether different from the true God, as He has revealed Himself to mankind in His Word, and by the incarnation of His only-begotten Son. The true God has no pleasure in the ebb and flow of life and death. He wills life, not death. The only thing God wilts to destroy is sin–not the sinner, but the sin. When He destroys the sinner, it is solely for the sake of the sin. The works of destruction spoken of in the text are part of that warfare which God is continually waging against sin and all manner of evil, and accordingly agree in their spirit and purpose with the barrenness and blasting and mildew sent upon the Israelites, because they had neglected their appointed work of building the house of the Lord. When God takes in hand a work of destruction, it is never purely and entirely a work of destruction. Whenever God executes judgment, mercy is always going along with judgment. Were not this Gods purpose, He would be giving up the victory to the spirit of evil, and death would triumph over life. This then is the end and purpose of Haggais prophecy. It speaks of terrible and awful things; but it ends with worlds of comfort and peace. It says that, while the nations around Judea were to be shaken and disturbed by wars and divers disasters, and while many were to perish, Zerubbabel would establish the remnant of Gods people in the land of their fathers; and so, we know, he did. The coming of Zerubbabel, which is spoken of as the coming of the desire of all nations, whereby the house of the Lord was to be filled with glory, was a type of a threefold fulfilment, one of which has already taken place once for all; one of which has been continually taking place ever since, and is continually taking place at this day; and one of which Will take place hereafter: and all these fulfilments are accompained by signs more or less like those foretold in the text, as ordained to attend the coming of Zerubbabel. Thus the coming of Zerubbabel was a type of Christs coming in the flesh. Zerubbabel was not really the Desire of all nations, but Christ was. Zerubbabel could not fill Gods house with glory, but Christ did fill it with an infinite, undying, heavenly glory . . . Whenever God has purposed to raise His Church to a higher stage of power and glory, the world has been shaken by the new life which has entered and taken possession of it. The heart of the Christian will not fail when he sees the shaking of the nations, or of the powers of heaven. He will not be troubled or disquieted by fears, as though evil were about to gain victory over good. Our Lords promise is, that, from amid the clouds and the storm, the sign of the Son of Man shall come forth with power and great glory. (J. C. Hare, M. A.)
Terrible revolutions
These verses remind us–
I.
that the revolutions amongst mankind are sometimes very terrible. Here we read of the shaking of the heavens and the earth, the crash of thrones, the destruction of kingdoms, the overthrow of chariots, etc. What the particular revolutions referred to here are, cannot be determined. Such revolutions imply the existence and prevalence of two antagonistic moral principles in the world–good and evil. These are the Titanic chieftains in all the battles, the elemental forces in all the convulsions of the world. It is truth against error, right against wrong, liberty against thraldom, virtue against vice.
II. That God has to do even with the most terrible of these revolutions. I will shake the heavens, I will overthrow the throne, etc. I will destroy the strength, etc. Inasmuch
(1) As God is eternally against the false and the wrong and the tyrannic, He may be said to be Author of these revolutions. Inasmuch
(2) As He can prevent them, He may be said to be the Author of these revolutions. He does not originate them, but He permits them. He could annihilate all wicked doers by a volition, He allows them to fight themselves often to death in battling against the right and the true. The Lord sitteth upon the flood. He sits in serene majesty, controlling all the fury of the battling forces. He holds the winds in His fist.
III. That the good man is safe in the most tremendous revolutions of time. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. What is here said of Zerubbabel suggests three thoughts.
(1) That good men sustain the highest office. Zerubbabel was not only a servant, but a chosen servant. He was selected for the work of rebuilding the temple. It suggests
(2) That good men will receive the highest distinction I will make thee as a signet. A signet indicates,
(a) Worth. It was a ring with a seal on it, worn on the finger, as an ornament of great value. Good men are elsewhere represented as Gods jewels. A signet indicates,
(b) Authority. The signet of an Eastern monarch was a sign of delegated authority. A good man is invested with the highest authority–the authority to fight against wrong and to promote right, at all times and in every place. It suggests
(3) That goodmen will always be safely kept, Jehovah says this to Zerubbabel. Amidst all evil, God is my refuge and strength, a very present help in trouble. (Homilist.)
The safety of Gods people amidst the coming commotions
1. Great political convulsions may be expected in the future, as well as in the past, because the same reason exists for them; the ungodly nature of existing political forms (Hag 2:21).
2. Wars, revolutions, and tumults of nations are all working out Gods designs of mercy to the world, by means of His Church (Hag 2:22).
3. Amidst all the convulsions of human history, the people of God are safe, the gates of hell can never prevail against the Church. The past in this respect is prophet of the future (Hag 2:23).
4. The best protection for any nation, the surest guarantee for its political existence, is a living, working Church in its midst, for as long as the stream of national life carries the vessel in which Christ is carried, that stream shall flow on in safety. Sodom shall stand as long as a righteous Lot is found in it (Hag 2:23). The general drift of this prophecy by Haggai may now be perceived. His specific work was to urge the rebuilding of the temple. This work was important, because the temple was the seat of the theocracy, and the theocracy was the existing form of the great work of redemption. To erect that, and thus prepare for the reinauguration of the temple-worship, was the great work of the restoration. To urge them to this work, the prophet tears away their subterfuges and excuses shows them how they had already suffered by its neglect; develops to them the real greatness of the work, in spite of its outward littleness, as a necessary link in the great purposes of redemption; and guarantees the safety of the theocratic people amidst all the convulsions that were to come on the earth. All these predictions have been fulfilled to the letter, proving that Haggai was what he claimed to be, a true prophet of Jehovah. (T. V. Moore, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Again the word of the Lord came] This was a second communication in the same day.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Hag 2:10,15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. the monththe ninth in thesecond year of Darius. The same date as Prophecy III (Hag2:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And again the word of the Lord came unto Haggai,…. Or a “second” s time, even on the same day as the former:
in the four and twentieth day of the month; of the ninth month Chisleu, Hag 2:10:
saying; as follows:
s “secundo”, V. L. Pagninus, Montanus, Junius Tremellius, Piscator, Cocceius “secunda vice”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
Renewal of the Promise of Salvation. – Hag 2:20. On the same day on which the Lord promised to the people the return of the blessings of nature, Haggai received a second revelation, which promised to the community the preservation and care of the Davidic monarchy, represented for the time by Zerubbabel, in the midst of the storms that were about to burst upon the power of the world. Hag 2:21. “Speak to Zerubbabel the governor of Judah thus: I shake the heaven and the earth. Hag 2:22. And I will overthrow the throne of the kingdoms; and destroy the might of the kingdoms of the nations; and will overthrow the war-chariots, and those who ride in them: and horses and their riders shall fall, one by the sword of the other. Hag 2:23. On that day, is the saying of Jehovah of hosts, will I take thee, Zerubbabel son of Shealtiel, my servant, is the saying of Jehovah, and make thee as a signet-ring: for I have chosen thee, is the saying of Jehovah of hosts.” does not stand for , but the participial clause is to be taken as a circumstantial clause: If I shake heaven and earth, I overthrow (cf. Ewald, 341, c and d). The words point back to the shaking of the world predicted in Hag 2:6, Hag 2:7. When this shaking takes place, then shall the throne of the kingdoms be thrown down, and their might be destroyed. The singular is used collectively, or rather distributively: “every throne of the kingdoms.” The throne is the symbol of the monarchy, or of the government (cf. Dan 7:27); not in this sense, however, that “the prophet regarded all the kingdoms of the earth as one combined power in contradistinction to the people of God, or as a single power, as the power of the world, which was sitting as mistress at the time upon the throne of the earth” (Koehler). The plural mamlakhoth does not agree with this, since every kingdom had both a king and a throne. The continuance of this throne rests upon the strength ( choqez ) of the heathen kingdoms, and this again upon their military power, their war-chariots, horses, and riders. These are to be overthrown and fall to the ground, and indeed by one another’s swords. One hostile kingdom will destroy another, and in the last conflict the heathen hosts will annihilate one another (compare Eze 38:21; Zec 14:13). At that time, when the dominion of the heathen had thus collapsed, Jehovah would take Zerubbabel and set or make him as a signet-ring. The verb ‘eqqach (will I take) simply serves to introduce the following act as one of importance, as for example in Deu 4:20 and 2Ki 14:21. The meaning of the figurative expression, to make Zerubbabel as a signet-ring, is evident from the importance of the signet-ring in the eyes of an oriental, who is accustomed to carry his signet-ring constantly about with him, and to take care of it as a very valuable possession. It is introduced with the same idea in the Son 8:6, “Lay me as a signet-ring upon thy breast, as a signet-ring in thine arms;” and it is in the same sense that Jehovah says of Jehoiachin in Jer 22:24, “Though Coniah the son of Jehoiakim were even a signet-ring upon my right hand, i.e., a possession from which it would be thought impossible that I should separate myself, yet would I tear thee away from thence.” Hence we obtain this thought for our present passage, namely, that on the day on which Jehovah would overthrow the kingdoms of the nations, He would make Zerubbabel like a signet-ring, which is inseparable from its possessor; that is to say, He would give him a position in which he would be and remain inseparably connected with Him (Jehovah), would therefore not cast him off, but take care of him as His valuable possession. This is the explanation given by Koehler (after Calvin, Osiander, and others); and he has also refuted the various explanations that differ from it. But in order clearly to understand the meaning of this promise, we must look at the position which Zerubbabel occupied in the community of Israel on its return from exile. For we may at the outset assume that the promise did not apply to his own particular person, but rather to the official post he held, from the fact that what is here predicted was not to take place till after the overthrow of the throne and might of all the kingdoms of the heathen, and therefore could not take place in Zerubbabel’s lifetime, inasmuch as, although the fall of this or the other kingdom might be looked for in the course of one generation, the overthrow of all kingdoms and the coming of all the heathen to fill the temple of the Lord with their possessions (Hag 2:7) certainly could not. Zerubbabel was (Persian) governor in Judah, and had no doubt been selected for this office because he was prince of Judah (Ezr 1:8), and as son of Shealtiel was a descendant of the family of David (see at Hag 1:1). Consequently the sovereignty of David in its existing condition of humiliation, under the sovereignty of the imperial power, was represented and preserved in his appointment as prince and governor of Judah, so that the fulfilment of the divine promise of the eternal perpetuation of the seed of David and his kingdom was then associated with Zerubbabel, and rested upon the preservation of his family. Hence the promise points to the fact, that at the time when Jehovah would overthrow the heathen kingdoms, He would maintain and take good care of the sovereignty of David in the person of Zerubbabel. For Jehovah had chosen Zerubbabel as His servant. With these words the Messianic promise made to David was transferred to Zerubbabel and his family among David’s descendants, and would be fulfilled in his person in just the same way as the promise given to David, that God would make him the highest among the kings of the earth (Psa 89:27). The fulfilment culminates in Jesus Christ, the son of David and descendant of Zerubbabel (Mat 1:12; Luk 3:27), in whom Zerubbabel was made the signet-ring of Jehovah. Jesus Christ has raised up the kingdom of His father David again, and of His kingdom there will be no end (Luk 1:32-33). Even though it may appear oppressed and deeply humiliated for the time by the power of the kingdoms of the heathen, it will never be crushed and destroyed, but will break in pieces all these kingdoms, and destroy them, and will itself endure for ever (Dan 2:44; Heb 12:28; 1Co 15:24).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Encouraging Promises; A Promise to Zerubbabel. | B. C. 520. |
20 And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying, 21 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; 22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.
After Haggai’s sermon ad populum—to the people, here follows one, the same day, ad magistratum—to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (v. 21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. “Go to him,” says God, “and tell him it shall be well with him and his remnant, and let that make him easy.”
I. Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (Hag 2:21; Hag 2:22): I will shake the heavens and the earth. This he had said before (Hag 2:6; Hag 2:7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job xxxviii. 13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall. 1. Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Ps. xx. 7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them. 2. Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God’s church, that will not repent to give him glory; it seems likewise designed as a promise of Christ’s victory over the powers of darkness, his overthrow of Satan’s throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father.
II. Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, v. 23. Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion–that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple. 1. Zerubbabel is here owned as God’s servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father’s servant in the work of redemption, but faithful as a Son, Isa. xlii. 1. 2. He is owned as God’s elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, 1 Pet. ii. 4. And he is the head of the chosen remnant; in him they are chosen. 3. It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God’s right hand, but was plucked thence (Jer. xxii. 24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God’s right hand. This intimates, (1.) The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Dan. vii. 13), is hidden in the shadow of his hand, Isa. xlix. 2. (2.) The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Esth. iii. 10. Our Lord Jesus is the signet on God’s right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen.
Fuente: Matthew Henry’s Whole Bible Commentary
Future Destruction Of Gentile Power
Verses 20-23:
Haggai’s Final Message Of Hope
Verse 20 declares that the word of the Lord came to Haggai on the 24th day of the ninth month (of December), three months and 21 days, v. 18, after the first message came to him, Hag 1:1. As the book begins with a claim to inspiration, so it closes, in harmony with other scriptures, which are “true from the beginning,” Psa 119:60; Joh 5:39; 2Pe 1:21; 2Ti 3:16-17.
Verse 21 called upon Haggai to speak directly to Zerubbabel, governor of Judah, advising him that the Lord had sworn that He would “shake”, shake-up, v. 6, 7, the heavens and the earth, His created property, especially the political and religious powers that had risen up against Him, Psa 46:6; Eze 21:27; Heb 12:26; Rev 16:17; Ezr 5:1-3; Zec 4:6-10.
Verse 22 further announces that the Lord will violently overthrow and destroy the throne and armed forces of the heathen, their chariots and their drivers, their horses and their riders, causing them as heathen to turn swords on one another, Dan 7:27, to make way for the coming conquest of the Lord Jesus Christ, Mic 5:10; Zec 9:10; See also Dan 2:34-35; Dan 2:44-45; Rev 19:11-21. See also Eze 38:21; Zec 14:13.
Verse 23 pledges that Zerubbabel, as an obedient civil ruler, (governor) in Judah, would be rewarded, in the day of the Lord. For God had chosen Zerubbabel for his task, as surely as He had chosen Joshua the high priest of Jewish worship in religious matters. Every person shall give account of himself to the Lord; It is true both in the matter of salvation and obedient service to the Lord, Son 8:6; Jer 22:24; Isa 42:1; Isa 43:10. The signet of responsibility is given to every man, for which he must give account, Ezr 3:10; Ezr 8:2; Rom 14:11-12; 1Co 3:8; Mat 28:18; Joh 5:22-23; See also Mat 1:12; Luk 3:2; Heb 12:28; 1Co 15:24.
Fuente: Garner-Howes Baptist Commentary
The Prophet now proceeds still farther; for there is here a really gratuitous and spiritual promise, by which God affirms that he will have a care for his people to the end. He does not now speak of wine and corn, in order to feed the hungry; but he shows that he would be an eternal Father to that people; for he could not and would not forget the covenant he made with their fathers. There is no doubt but he points out Christ in the person of Zerubbabel, as we shall presently see. So that it is right to distinguish this prophecy from the last; for God has before shown, that the worship which the Jews had for a time disregarded was pleasing to him, as a reward was in readiness, and also that he was offended with the negligence previously reproved, as he had inflicted manifest punishment, not once, nor for a short time, but for many years, and in various ways. What then does follow? In this second prophecy he addresses Zerubbabel, and promises to be a Savior to the people under his authority.
With regard to these words, some think that a continued act is signified when he says, I shake the heavens and the earth; and they give this explanation—That though it belongs to me to shake the heaven and the earth, and I am wont to subvert kingdoms, yet I will render firm the sacred kingdom which I have raised among my people. But this view is very frigid: and we see even from this chapter what is meant by the shaking of the heaven and of the earth, of which mention is made. The Apostle also rightly interprets this passage, when he teaches us, that this prophecy properly belongs to the kingdom of Christ. (Heb 12:26.) There is therefore no doubt, but that the Prophet means here something special, when he introduces God as saying, Behold, I shake the heavens and the earth. God then does not speak of his ordinary providence, nor simply claim to himself the government of the heaven and of the earth, nor teach us that he raises on high the humble and the low, and also brings down the high and the elevated; but he intimates, that he has some memorable work in contemplation, which, when done, would shake men with fear, and make heaven and earth to tremble. Hence, the Prophet no doubt intended here to lead the Jews to the hope of that redemption, some prelude of which God had then given them; but its fullness could not as yet be seen—nay, it was hid from the view of men: for who could have expected such a renovation of the world as was effected by the coming of Christ? When the Jews found themselves exposed to the wrongs of all men, when so small a number returned, and there was no kingdom and no power, they thought themselves to have been as it were deceived. Hence the Prophet affirms here, that there would be a wonderful work of God, which would shake the heaven and the earth. It is therefore necessary that this should be applied to Christ; for it was, as it were, a new creation of the world, when Christ gathered together the things scattered, as the Apostle says, in the heaven and in the earth. (Col 1:20.) When he reconciled men to God and to angels, when he conquered the devil and restored life to the dead, when he shone forth with his own righteousness, then indeed God shook the heaven and the earth; and he still shakes them at this day, when the gospel is preached; for he forms anew the children of Adam after his own image. This spiritual regeneration then is such an evidence of God’s power and grace, that he may justly be said to shake the heaven and the earth. The import of the passage is, that it behaved the Jews to form a conception in their minds of something greater than could be seen by their eyes; for their redemption was not yet completed.
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 Jer 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 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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Hag. 2:20-23.] Renewal of promise to save in convulsions.
Hag. 2:21. Shake] Points back to Hag. 2:6 and Hag. 2:7.
Hag. 2:22. Throne] Government which binds nations together (Dan. 7:27). War-chariots, horses, and riders, military power, and support of kingdoms, to be overthrown by one anothers sword. One hostile kingdom will destroy another, and in the last conflict the heathen hosts will annihilate one another (cf. Eze. 38:21; Zec. 14:13) [Keil].
Hag. 2:23.] At that time Jehovah would take Zerubbabel, invest him with power and authority as head over all, as kings depute viceroys by giving them their signet (Est. 3:10; Est. 8:2). Some think, as seals and rings were objects of great value and regard, so Zerubbabel would be dear, and held close, to Godan object of incessant care and delight (Jer. 22:24; Son. 8:6). In a theocratic sense he restored the reign of David. What was promised to him was equally promised to all faithful rulers of Judah. They would be guardians of the people, and should stand secure amid the fall of earthly kingdoms. This prosperity and triumph of old prefigured the Redeemers reign, whom God would exalt on the throne of David (Mat. 1:12; Luk. 3:2), crown as king of the earth (Psa. 89:27), and endow with a kingdom which will never be destroyed (Dan. 2:44; Heb. 12:28; 1Co. 15:24).
HOMILETICS
THE PRESERVATION OF GODS PEOPLE AMID THE OVERTHROW OF EMPIRES.Hag. 2:20-23
The same day in which God promised the bounties of nature, the prophet received a second message for Zerubbabel, who was concerned for the interests of Zion in predicted revolutions. God would overturn the nations, but preserve his people and their rulers as elect and precious in his sight.
I. Earthly kingdoms will be overthrown. I will shake the heavens and the earth (cf. Hag. 2:6-7).
1. Overthrown by Divine agency. I will shakeI will overthrow, and I will destroy. God is enthroned over all kingdoms, puts down one, and exalts another in his pleasure (Dan. 2:21; Luk. 1:52).
2. Overthrown by mutual strife. Every one by the sword of his brother. Men opposed to God are often opposed to one another. If national truth and righteousness do not control national life, then we may expect self-destruction, if not fratricidal war. Mutual destruction is a feature of Divine judgment upon wicked nations at the end of the world. Every mans sword shall be against his brother (Eze. 38:8-9; Eze. 38:21; Isa. 9:19).
3. Overthrown in military strength. The strength of the kingdoms, that which supports themtheir chariots and horsemen, and all their military preparations. The kingdoms shall be shaken, thrones upset, and dynasties destroyed. Every people will be shorn of its strength, fall, and cease to be; but the Church of God will be preserved, when unfaithful nations are blotted out of existence.
II. Gods people will be protected. In that day, saith the Lord of Hosts, will I take thee, to protect and promote thee and thy people to honour.
1. Certain protection. The words, saith the Lord of Hosts, are given three times, for greater assurance and confirmation of faith.
2. A delightful protection. I have chosen thee. God loves his people, and chooses them for himself. He will never cast them off, but make them subjects of his special care. They are a seal upon his heart, a seal upon his arm (Dan. 7:13); and hidden in the shadow of his hand (Isa. 49:2).
3. An everlasting protection. As the ring is inseparable from its possessor, so Gods people will be permanently connected with him, and become his special inheritance. As royal signets on the eternal hand shall they be safely guarded. They are sealed in Christ, and safe for everheirs of that kingdom before which all earthly dominions shall fall. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful (Rev. 17:14).
HOMILETIC HINTS AND SUGGESTIONS
Hag. 2:22. The overthrow prophesied is universal. It is not one throne only, as of Persia, but the throne, i.e., the sovereigns of kingdoms; not a change of dynasty, but a destruction of their strength; not of a few powers only, but the kingdoms of the heathen; and that in detail; that in which their chief strength lay, the chariots and horsemen and their riders, and this man by man, every one by the sword of his brother [Pusey].
Hag. 2:23. As a signet.
1. A token of value.
2. A token of love (Son. 8:6).
3. A token of remembrance. This promise is the reverse of Jeconiahs sentence: though he were the signet upon my right hand, yet would I pluck thee thence (Jer. 22:24). Zerubbabel was a devoted servant of God. God acknowledges his faithfulness. Only the beginning of all was with God. God speaks of the nearness to himself which he had given him. But in two words he cuts off all possible boastfulness of his creature. Zerubbabel was all this, not of himself, but because God had chosen him [Pusey]. In his theocratic relation he represented and preserved the kingdom of David. Hence he is regarded by many as a type of Christ, the son of David, and descendant of Zerubbabel (cf. 1Ch. 3:19; Mat. 1:12; Luk. 3:27), in whom the kingdom shall be perpetuated. It will be assailed, but never destroyed. All nations that resist shall be broken to pieces, and scattered like chaff before the wind.
ILLUSTRATIONS TO CHAPTER 2
Hag. 2:21-23. Overthrow. In spite of mans short-sighted endeavours to dispose of events according to his own wishes and his own purposes, there is an Intelligence beyond his reason, which holds the scales of justice, and promotes his well-being in spite of his puny efforts [Morier]. Take thee. The weakest believer is safe, because, by believing, he is within the strongest of all defences. None can pluck him out of the hands of Christ (Pro. 14:26). Let God be thy love and thy fear, and he will be also thy refuge [Nicholls].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE FOURTH MESSAGE . . . Hag. 2:20-23
RV . . . And the word of Jehovah came the second time unto Haggai in the four and twentieth day of the month, saying, Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; and I will overthrow the throne of kingdoms; and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith Jehovah of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith Jehovah, and will make thee as a signet; for I have chosen thee, saith Jehovah of hosts.
LXX . . . And the word of the Lord came the second time to Aggaeus the prophet, on the four and twentieth day of the month, saying, Speak to Zorobabel the son of Salathiel, of the tribe of Juda, saying, I shake the heaven, and the earth, and the sea, and the dry land; and I will overthrow the thrones of kings, and I will destroy the power of the kings of the nations; and I will overthrow chariots and riders; and the horses and their riders shall come down, every one by the sword striving against his brother. In that day, saith the Lord Almighty, I will take thee, O Zorobabel, the son of Salathiel, my servant, saith the Lord, and will make thee as a seal: for I have chosen thee, saith the Lord Almighty.
COMMENTS
Twice on the twenty-fourth day of the month the word of Jehovah came to Haggai. How it came we do not know. That the prophet considers his message as the Lords rather than his own is unmistakable. The second time the word of Jehovah came it resulted in Haggais fourth message.
Again the prophet addresses Zerubbabel, the governor of Judah. This fourth message is concerned with the time of fulfillment of the promises recorded in Hag. 2:6-9. (See comment above on Haggais second message.)
The shaking of the heavens and earth here (Hag. 2:21) and in Hag. 2:6 cannot mean the chaos which threatened the Persian empire during and just prior to the accession of Darius in 521 B.C. Haggais message was delivered in 520 B.C. when this threat had been largely abated by the decisive action of Darius.
Gods promise to Zerubbabel has to do with the reversal of human values rather than political agitation. It occurred, according to the understanding of the Hebrew writer, with the establishment of the church. (cp. Heb. 12:25-29) Hag. 2:22 finds a parallel in Eze. 38:19-21. We shall find Zechariah confirming this idea in Zec. 4:13.
As Richard Wolfe says, Self destructive and mutually destructive wars shall rage on the earth and the power of the heathen shall be overthrown . . . by God. The Prince of Peace shall rule at last. (cf. Psa. 20:7)
The ultimate fulfillment of this oft repeated predictive prophecy is to be seen in the final great struggle. (Rev. 20:7-10) ushering in the new heaven and new earth.
There is no reason to assume that Haggai mistakenly identifies Zerubbabel as the Messiah. His crowning, albeit secretly according to tradition lest it bring down the wrath of Persia upon Judah, could easily be seen as prophetic of Messiahs coming. In his time the nations did not flock to the temple for instruction, the worlds kingdoms were not overthrown, the age of Messiah did not begin, and Zerubbabel himself did not live to participate in it.
Nevertheless, with the restoration of the remnant and the rebuilding of the symbolic temple, Zerubbabel can easily be seen as a type of Christ, just as David himself is frequently referred to in the same light. (e.g. Psa. 16:8-11; Psa. 110:1)
This typology of Christ in Zerubbabel is seen in that he led the people out of the Babylonian bondage as Christ would lead His people from the bondage of sin. Zerubbabel built a temple to God, as Jesus is building the church. (cp. Eph. 2:19-22)
May we, as Haggais readers, be encouraged in our faithfulness to God to the building of the real temple by our hope of the coming great Day of Jehovah.
Chapter XXIVQuestions
Exposition of Haggai
1.
Write an outline of Haggai.
2.
Haggais first message is concerned with?
3.
What were the results of the first message?
4.
Discuss the ancestry of Zerubbabel in light of Hag. 1:1, 1Ch. 3:17-19, and Luk. 3:27,
5.
The message Haggai was _____________ message.
6.
Haggais first message attacks _____________.
7.
How does the message apply to us who would build the church?
8.
How does Haggai account for the drought and austere conditions which had beset the people?
9.
Discuss Jehovah stirred up the spirit of Zerubbabel.
10.
What is the gist of Haggais second message? To whom is it addressed?
11.
What was missing from the second temple?
12.
What is meant by the latter glory of the house?
13.
Discuss Hag. 2:7 in light of Heb. 8:1 -ff and Gal. 3:29.
14.
What is meant by desire of all nations?
15.
What is the gist of Haggais third message?
16.
What false motives might have been involved in rebuilding the temple?
17.
What malady confronting Haggai was also addressed by Jesus?
18.
Show evidence that Haggai considered his message to be Gods rather than his own.
19.
Discuss the shaking of the heavens and earth (Hag. 2:21 cp. Hag. 2:6)
20.
Why could not this shaking have referred to the chaotic conditions of Darius early reign?
21.
Where in the Bible do we find the ultimate fulfillment of this prophecy?
22.
Discuss Zerubbabel as a type of Christ. Show parallels between them.
Fuente: College Press Bible Study Textbook Series
(20-23) The Fifth Utterance.The promise of Hag. 2:6-9 is enlarged. The heathen powers shall be consumed one of another, but the line of Zerubbabel shall stand secure, and be a witness to Jehovahs faithfulness. Here, as in Hag. 2:6-9, the only satisfactory interpretation is that Haggai was charged with a predictionpurposely vague and indistinct in characterof the extension of Gods kingdom by the Christian dispensation. Zerubbabel, the descendant of David, includes in himself Him who was according to the flesh his lineal descendant. Just in the same way in older prophecy David is himself identified with that Messiah in whom the glories of the Davidic house were to culminate. (See Psa. 89:19, and comp. Jennings and Lowe, Commentary, Introd. to Psalms 89) It appears as unnecessary to find a literal fulfilment of the prediction of the overthrow of the world-powers, every one by the sword of his brother, as of the utterance (repeated from Hag. 2:6), I will shake the heavens and the earth. It is true that the empires of Babylon, Persia, Syria, and Greece each in its turn declined and passed away. But in the Roman Empire the world-power was as strongly represented as ever, when Christ came on earth. It was to succumb later on to moral, not to material force. Nothing, in fact, can be extracted from these passages beyond a dim presage of the heathen kingdoms being pervaded by the moral influence of the Christian Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE EXALTATION OF ZERUBBABEL, 20-23.
The fourth utterance of Haggai is Messianic in character; it promises the exaltation of Zerubbabel, the prince of David’s house. In the second discourse the prophet announced the shaking of the nations, which would pave the way for the establishment of the kingdom of God (see on Hag 2:7). Since Haggai, like the earlier prophets (Isa 9:1 ff; Isa 11:1 ff.; Mic 5:1 ff.), expected the Messianic king to be of the dynasty of David, and since he believed that the shaking would occur in the near future, it was quite natural that his Messianic hopes should center in the descendant of the house of David who was standing out most prominently in his day (compare also Zec 6:9 ff.).
20. The message was delivered on the same day as the preceding and forms the climax of the promises made there. The people will, indeed, be blessed abundantly in their temporal affairs, but there is more to come; the long-anticipated Messianic king is soon to set up his kingdom of peace and righteousness. 21. Zerubbabel (see on Hag 1:1) is the central figure of the promise, therefore this oracle is addressed to him exclusively. For 21b see on Hag 2:6.
Hag 2:22 is an expansion of Hag 2:7; it also speaks of the upheaval expected by Haggai to take place in the near future (see on Hag 2:7).
Throne Used collectively thrones, governments. Nations and governments will be overthrown.
Strength Which enables them to exist and gives them authority over others.
Chariots, horses These and the soldiers using them, that is, the well-equipped armies, are the source of their power and strength. With them gone, their power vanishes and the nations themselves will perish.
By the sword of his brother The prophet is thinking of the civil war, which threatened the Persian empire in the beginning of the reign of Darius. Haggai evidently expected these struggles to bring about the downfall of the great empire, which consisted of many nations.
23. The dissolution of the hostile world power will clear the way for the setting up of the kingdom of God under the rule of the Messianic king.
In that day When the power of the nations will collapse.
Zerubbabel See on Hag 1:1.
My servant An epithet applied to Zerubbabel because he was ordained to carry out the divine purpose (see on Zec 3:8).
Will make thee as a signet The signet ring is one of the most precious possessions of the Oriental; he guards it carefully and carries it about with him constantly (Jer 22:24; Son 8:6). Hence the promise means that Zerubbabel shall be exceedingly precious to Jehovah, who will keep him constantly under his protecting care.
I have chosen thee Jehovah has selected Zerubbabel to be Branch (see on Zec 3:8; Zec 6:12-13), who will be the ruler of the kingdom of God ( compare Isa 42:1; Isa 43:10, etc.). The thrice-repeated “saith Jehovah” adds solemnity and weight to the promise. On the fulfillment of this and similar prophecies see closing remarks on Micah, chapter 5.
From this passage and similar utterances in the Book of Zechariah, Sellin has attempted to prove that, at the instigation of the two prophets, Zerubbabel was crowned king, but that he was soon dethroned and put to death by the Persians. At one time he went so far as to identify Zerubbabel with the “suffering Servant” of Isaiah 53; but subsequently he modified his view and has now given up entirely the identification of Zerubbabel with the “Servant.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Glorious Future And The Coming Of The Messiah And Of God’s Kingdom ( Hag 2:20-23 ).
Here we have the third of the three promises. The first was that the Temple would be for all nations, the second that their near future would flourish, and now thirdly that the Prince who has established the Temple is to be seen as God’s symbol of the coming of His everlasting Kingdom.
Hag 2:20
‘And the word of YHWH came the second time to Haggai in the four and twentieth day of the month, saying,’
On that same day as fruitfulness was promised for the future, God comes with an even greater promise.
Hag 2:21-22
“Speak to Zerubbabel, governor of Judah, saying,
I will shake the heavens and the earth,
And I will overthrow the throne of kingdoms,
and I will destroy the strength of the kingdoms of the nations,
And I will overthrow the chariots, and those who ride in them,
And the horses and their riders will come down, every one by the sword of his brother.”
Haggai is to speak to the Governor of Judah and declare that God was at some unstated time to act on Heaven and earth (shake Heaven and earth) and would overthrow the throne of the kingdoms (whoever at the time was ruling those kingdoms) and would destroy the strength of the kingdoms and the nations, and would overthrow the chariots and those who rode in them (the elite), and would bring down the horses and riders, and it would all happen as they fought each other.
As with many of the prophets before him he depicts the days before the everlasting kingdom as being days of warfare and trouble, as the nations of the world are involved in a universal struggle (compare Joe 3:9-16; Ezekiel 38-39; Zec 14:13-15), although ‘the world’ that they have in mind is mainly that in the Ancient Near East.
It is always possible that this shaking is also to be seen in terms of earthquakes or of other convulsions on the earth (caused say by asteroids), for both are possibly portrayed in Revelation depending on how literally we take the descriptions. But dogmatism is clearly ruled out. In the end it is YHWH Who will shake the world as He pleases.
Hag 2:23
“In that day,” says YHWH of hosts, “will I take you, O Zerubbabel, my servant, the son of Shealtiel,” says YHWH, “and will make you as a signet. For I have chosen you,” says YHWH of hosts.’
But His end purpose is that in that day He may take Zerubbabel His servant, through his seed, and make him His signet ring, because he is the chosen of YHWH.
At first sight this might appear to signify that Zerubbabel was necessarily to be the Messiah. But God’s promises were often given to a man and his seed. To Him a man included his seed. We can compare the promises made to Abraham which included his seed, for the land would never strictly be given to him (Gen 12:2-3; Gen 13:15; Gen 13:17; etc), and the promises made to David and his seed ( 2Sa 7:9 ; 2Sa 7:13; 2Sa 7:16), so that future king could actually be called ‘David’ (e.g. Eze 34:23-24; Eze 37:24-25). Thus His promise here is given to Zerubbabel and his seed. Zerubbabel is being assured that his house will so prosper that one day a ‘son’ of Zerubbabel will arise who would be the coming King. And Jesus Christ was of the seed of Zerubbabel (Mat 1:13-16). And He was God’s signet ring, the stamped out image of God’s substance (Heb 1:3). And the earth was shaken by His coming and today He reigns over His everlasting kingdom and will one day return to finally bring about its full consummation.
Fuente: Commentary Series on the Bible by Peter Pett
A Special Promise to Zerubbabel
v. 20. And again the word of the Lord came unto Haggai in the four and twentieth day of the month, v. 21. Speak to Zerubbabel, governor of Judah, saying, v. 22. and I will overthrow the throne of kingdoms, v. 23. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
FIFTH ADDRESS
Preservation of the People in the Convulsions that should destroy the surrounding Nations
Hag 2:20-23
20And there was a word of Jehovah a second time to Haggai on the twenty-fourth (day) of the month, saying: 21Speak to Zerubbabel, Governor of Judah, saying: I will be shaking22 the heavens and the earth; 22And I will overturn the throne of the kingdoms, and will destroy the strength of the kingdoms of the nations, and will overthrow the chariot and its riders, and the horses and their riders shall sink down, each by the sword of his brother. 23In that day, saith Jehovah of Hosts I will take thee, Zerubbabel, son of Shealtiel, my servant, saith Jehovah, and will place thee as a signet, for thee have I chosen, saith Jehovah of Hosts.
EXEGETICAL AND CRITICAL
In order to supply all that was now needed to motions to strengthen and encourage his people, the Prophet delivers, on the same day, a second message, predicting their safety amidst the upheavals of the Gentile world, and assuring them of Gods guardian care over their rulers as a pledge of this promise.
Hag 2:20-22. And there was a word of Jehovah. each by the sword of his brother, The shaking of the heavens and the earth here predicted coincides to some extent with that fore told in Hag 2:6-7. To establish the distinction that does exist, we have only to assume that the commotions to be excited among the Gentiles to carry out Gods purposes with respect to the world are to be understood as limited by the results to be accomplished. In the passage referred to, as we have seen, the ultimate submission and worship of the world is announced; here we are told of nothing beyond the temporal security of the Jews (for how long a period is not indicated) amidst the mutual destruction of other nationalities. It is most probable that the reference is to wars in which those countries were involved, with which Israel had been brought into contact,Babylon (whose capture and cruel treatment by Darius Hystaspes, after rebellion against him, occurred soon after the delivery of this prophecy); Persia in its conflicts with Scythia, etc., and especially with Greece; Syria in its protracted wars with Egypt. These limitations seem to be correct: (1) because the prophecy does not say that the Jews would be preserved in contending against other nations, but only during the mutual contentions of the latter; (2) because we find that the Jews did actually succumb to the power of the Gentiles. The throne of the kingdoms here means their government, that which binds men together as a nation (comp. Dan 7:27). This is based upon the strength of the kingdoms, which is shattered by the destruction of their armies. Every man by the sword of his brother, asserts in a general way that the nations in their wars would become self-destructive as well as mutually destructive.
Hag 2:23. In that day. This expression denotes, according to its usual prophetic indefiniteness, not the period introduced by the commotions just predicted,a supposition tenable only by those who assume that by Zerubbabel the Messiah is directly intended,but the period, of whatever duration it should be, during which the commotions should continue. If the verses just preceding had alluded to any remote consequences of the conflicts between the nations, the former explanation would be admissible. I will place thee as a signe-tring. The signet-ring was held very precious, and worn constantly by its oriental possessor; comp. Son 8:6; Jer 11:14. The announcement thus conveyed, that during these convulsions Jehovah, who had chosen Zerubbabel as his servant, would take him under his peculiar and special care, is probably to be accounted for and explained in the following way: The Jews, although it was now several years since they had returned from exile, had been constituted a theocratic nation, and recognized as such by God only through the erection of the Temple, which was in fact the condition of their national existence. In the midst of the convulsions that were to shake the surrounding nations, they would naturally feel themselves insecure. To anticipate and allay this anxiety, it was now announced to them that their government and institutions would be preserved. For Zerubbabel, though appointed by the Persian monarch who was temporarily to be their ruler, was chosen by Jehovah also as the representative of the throne and family (Luk 3:27) of David, which was to stand secure, while the kingdoms of the earth should fall. In this promise Zerubbabel is fitly taken to represent all the rulers of the Jews during the period within the range of the prophecy. He was the first and the greatest of their post-exilic rulers. In a theocratic relation he was the restorer of the dynasty of David. What was promised to him we may regard as equally promised to all the faithful rulers of Juda who should come after him. They also would be chosen of God and the objects of his watchful care, as the guardians of his people. This we regard as the direct occasion of the promise. It is probable, however, that these words were addressed to Zerubbabel (comp. Zec 4:6-10), partly to give him encouragement in his direction and supervision of the work upon the Temple, and in his efforts to mould and control the little community at such a critical period of its history.
This discourse has been regarded by most orthodox commentators as Messianic in the strict sense, namely, as gaining its full and only adequate application when understood of the Messiah and his kingdom. It is clear, however, from the foregoing exposition, that it is Messianic only in so far as the progress and prosperity of Gods people under the Old Covenant prefigured the triumph of the Redeemers reign. It may be urged against this restriction that the address is prefaced (Hag 2:21) by an expression similar to that by which the Messianic promises in Hag 2:6-9 were introduced. There is this distinction, however, among others, between the two predictions. In the former the discourse relates to the Temple as representing the Church of God in its perpetual and ever-increasing glory and as the refuge of all nations; in the latter we have no indication of a reference to anything beyond the preservation of the theocracy so long as it should suit the divine purposes. The shaking of the heavens and the earth illustrates in both cases the violent commotions among the Gentiles through the divine power, but the result in the one was to be their ultimate conversion, in the other their destruction. Among Anglo-American commentators Henderson and Moore hold to the restricted and indirect Messianic sense.
DOCTRINAL AND ETHICAL
1. The destinies of nations and their rulers are determined by their relations to the kingdom of God. When they subserve its advancement, they are not merely preserved by Him, but even become the objects of his special care (comp., e.g., Isa 45:1-6). When they cease to do so they are shorn of their strength and fall. This is the highest and clearest lesson of history, written as plainly upon her records, as upon the pages of the Old Covenant.
2. The Jewish nation formed no exception to this divine law. The only respect in which it differed from other nations in this regard, was that it contained for a time the Church of God. This was its glory and its high trust. Its rulers, when faithful to the interests of Gods kingdom committed to their keeping, were, as his chosen ministers, precious in his sight, and the objects of his peculiar care and never-failing help. Through the administration of such the nation prospered. And we know as well that it was through the unfaithfulness of the leaders of the Jewish people, that Gods favor was withdrawn from them and they were blotted out from among the nations.
HOMILETICAL AND PRACTICAL
Hag 2:22. Do righteousness and truth control our national life? If they do not we may expect national dissolution; perhaps the recurrence of fratricidal war.
Hag 2:23. Are our rulers controlled in their every act by a regard for righteousness and truth? If they are, they will be guarded and guided by God for the nations prosperity and true glory. If they are not, let them remember the denunciations of the prophets and of Christ himself against the unfaithful leaders of the Jews.
Moore: The best protection for any nation, the surest guarantee for its political existence, is a living, working Church in its midst.
Pressel: Even though we are not royal signe-trings, O God, but only little rings on thy eternal hand, how safely are we guarded!
Footnotes:
[22]Hag 2:21-22.The force and construction of in connection with the following preterites, are the same as those of the same word in Hag 2:6 : I shall be shaking (a participle being indefinite as to time) and (Shall) have overturned.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
“And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying, (21) Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; (22) And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, everyone by the sword of his brother. (23) In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.”
Haggai is commissioned to close his prophecy with a particular and special message to Zerubbabel, governor of Judaea. And this I apprehend principally, as typical of Christ. For though the Lord in shaking kingdoms and nations, might tell this governor not to feel alarm, yet this could not be intended to hold forth to Judaea, or Judaea’s governor, peace in temporal things in the midst of the commotion; for in fact it was not so. Judaea became a province subject to Rome, before the coming of Christ. No doubt therefore, the shaking here spoken of alluded to the overthrow of Satan’s kingdom and power; the heathen idolatry, and all that oppose Christ and his blessed gospel. And in this, as a type of the Lord Christ, Zerubbabel hath sweet assurances. But, Reader, look at Jesus, and the type is lost in the reality. Is Zerubbabel called the servant of Jehovah? Here he became the type of the glorious Mediator. Behold my servant, saith Jehovah, whom I uphold! Isa 42:1 . Is Zerubbabel called the chosen of the Lord? Here again he typified Christ. Is Zerubbabel a signet? Surely we discover the type again here representing Him, whom God the Father sealed. Joh 6:27 . Indeed, is not Christ called Zerubbabel, as he is very frequently called David? See Zec 4:7 . The Targum renders the words in the last verse, for I have chosen thee: in thee I am well pleased: which can never be said of any but of Christ, and of him it is repeatedly said, Mat 3:17 and Mat 17:5 . Precious testimonies of our Lord Jesus Christ!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hag 2:20 And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying,
Ver. 20. And again, the word of the Lord ] Again the same day. Twice a day preaching is no new practice then. This prophet did it; so did our Saviour, Mat 13:1 . So did Chrysostom, as appeareth by his note on 1Th 5:17 . So did Luther; which, because one Nicholas White commended in him, he was accused of heresy, in the reign of Henry VIII It is not so long since it was held here practical Puritanism. The late arch-prelate being sued unto by a nobleman to prefer a chaplain of his (whom he commended for an able divine, and a twice-a-day preacher), turned away in a great heat, saying, The more fool he.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Hag 2:20-23
20Then the word of the LORD came a second time to Haggai on the twenty-fourth day of the month, saying, 21Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. 22I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.’ 23On that day,’ declares the LORD of hosts, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,’ declares the LORD, ‘and I will make you like a signet ring, for I have chosen you,’ declares the LORD of hosts.
Hag 2:20 a second time On the 24th day of the ninth month, Haggai received two related messages from YHWH (cf. Hag 2:10). Both involve a new day of obedience and blessing:
1. Hag 2:10-19, the post-exilic period
2. Hag 2:20-23, the Messianic age
Both are aspects of the cursing and blessing motifs. Obedient Israel will be blessed, but the disobedient nations will be destroyed. Both of these actions are metaphors of YHWH’s intended universal redemption to be brought through His Messiah.
Hag 2:21 shake See note at Hag 2:6-7.
Hag 2:22 This is an allusion to the eschatological kingdom of God, brought into history by a military defeat of the nations, expressed in apocalyptic language. This section implies that, through Zerubbabel (cf. Hag 2:23), God’s Messianic promise (i.e., 2 Samuel 7) has been re-established (cf. Mat 1:12-13).
I will overthrow Notice the divine wrath:
1. overthrow – BDB 245, KB 253, Qal PERFECT (twice), cf. Gen 19:25; Gen 19:29; Job 34:25; Pro 12:7; YHWH will overthrow the wicked
2. destroy – BDB 1029, KB 1552, lit. exterminate, Hiphil PERFECT; this is the VERB used so often in the conquest of the Promised Land
This is an allusion to the victory of YHWH over the Egyptians at the Red (Reed) Sea. He will reestablish His covenant people.
The question remains, does this refer to Israel alone? I think not. Please read the Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN ! I am not anti-Semitic, but pro-mankind! If monotheism is true, if all humans are created in the image of God, if Gen 3:15 refers to humanity, then there must be a universal, eternal redemption plan!
Hag 2:23 My servant This is an exalted title (BDB 713) used of those ancient servants such as Abraham (Gen 26:24); Moses (i.e., Num 12:7; Deu 34:5; Jos 18:7; Num 12:7); Joshua (Jos 24:29); David (2Sa 3:18; 2Sa 7:5; 2Sa 7:8; 2Sa 7:26); Hezekiah (2Ch 32:16); and Zerubbabel (i.e., Branch, Zec 3:8; Zec 6:12). It is a title for the Messiah (i.e., Servant Songs of Isaiah, cf. Isa 41:8; Isa 42:1; Isa 49:5-6; Isa 50:10; Isa 52:13; Isa 53:11). See Special Topic: My Servant .
the signet ring This (BDB 368) is a sign of authority and power. Obviously, Zerubbabel is being addressed because of his relation to the exiled Davidic king at the time of the Babylonian exile (i.e., 2 Samuel 7).
I have chosen you This is another emphasis on God’s choosing (BDB 103, KB 119, Qal PERFECT) both Israel and the Messiah to fulfill His purposes (cf. 1Ki 1:13; 1Ch 28:4; Neh 9:7; Psa 135:4; Zec 1:17). As YHWH chose David (cf. 1Sa 16:12; Psa 78:70), He now chooses his descendant (cf. 2 Samuel 7).
DISCUSSION QUESTIONS FOR Haggai 1-2
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the major thrust of the book of Haggai?
2. Why did the remnant have such a hard time in their return to the Promised Land?
3. What sections of chapter 2 are Messianic and why?
4. Explain in your own words the parable or Rabbinical interpretation in Hag 2:10-19.
5. Why are such great things said about Zerubbabel when we know from history that so little happened with him?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
again. On the same day: i.e. a second time.
Fuente: Companion Bible Notes, Appendices and Graphics
Hag 2:20-23
THE FOURTH MESSAGE . . . Hag 2:20-23
Twice on the twenty-fourth day of the month the word of Jehovah came to Haggai. How it came we do not know. That the prophet considers his message as the Lords rather than his own is unmistakable. The second time the word of Jehovah came it resulted in Haggais fourth message.
Again the prophet addresses Zerubbabel, the governor of Judah. This fourth message is concerned with the time of fulfillment of the promises recorded in Hag 2:6-9. (See comment above on Haggais second message.)
The shaking of the heavens and earth here (Hag 2:21) and in Hag 2:6 cannot mean the chaos which threatened the Persian empire during and just prior to the accession of Darius in 521 B.C. Haggais message was delivered in 520 B.C. when this threat had been largely abated by the decisive action of Darius.
Gods promise to Zerubbabel has to do with the reversal of human values rather than political agitation. It occurred, according to the understanding of the Hebrew writer, with the establishment of the church. (cp. Heb 12:25-29) Hag 2:22 finds a parallel in Eze 38:19-21. We shall find Zechariah confirming this idea in Zec 4:13.
As Richard Wolfe says, Self destructive and mutually destructive wars shall rage on the earth and the power of the heathen shall be overthrown . . . by God. The Prince of Peace shall rule at last. (cf. Psa 20:7)
The ultimate fulfillment of this oft repeated predictive prophecy is to be seen in the final great struggle. (Rev 20:7-10) ushering in the new heaven and new earth.
There is no reason to assume that Haggai mistakenly identifies Zerubbabel as the Messiah. His crowning, albeit secretly according to tradition lest it bring down the wrath of Persia upon Judah, could easily be seen as prophetic of Messiahs coming. In his time the nations did not flock to the temple for instruction, the worlds kingdoms were not overthrown, the age of Messiah did not begin, and Zerubbabel himself did not live to participate in it.
Nevertheless, with the restoration of the remnant and the rebuilding of the symbolic temple, Zerubbabel can easily be seen as a type of Christ, just as David himself is frequently referred to in the same light. (e.g. Psa 16:8-11; Psa 110:1) This typology of Christ in Zerubbabel is seen in that he led the people out of the Babylonian bondage as Christ would lead His people from the bondage of sin. Zerubbabel built a temple to God, as Jesus is building the church. (cp. Eph 2:19-22)
May we, as Haggais readers, be encouraged in our faithfulness to God to the building of the real temple by our hope of the coming great Day of Jehovah.
Zerr: Hag 2:20, On the same date as the foregoing message the Lord gave the prophet one to deliver unto another important person in the congregation. Zerubbabel was governor in the sense of being captain or leader in the work of the temple (Ezr 1:1-4 Ezr 3:8; Neh 12:1). This message (Hag 2:21) was a repetition of the prediction shown in verses 6-9 concerning the “shaking” that God was going to do. The comments on that passage shows the prediction to have reference to the church or kingdom of Christ, The present verse adds the specific prediction that God would overthrow the throne of the kingdom (Hag 2:22). This is the same prediction that is meant in Dan 2:44 concerning the perpetuity of the kingdom of Christ. In that day, .. make thee as a signet (Hag 2:23). The last word is defined in the lexicon as, “a signature-ring.” It has been rendered also by “seal” elsewhere in the A.V. The thought is that when Zerubbabel performs his full duty of completing the work of the temple, he will be accepted by the Lord and his work will have the divine approval. And as a prediction in the nature of a type, when the Lord does the “shaking” predicted. those who carry out the work of the new kingdom will have the approval of “the God of heaven” who had set up the kingdom according to Dan 2:44.
Coffman: “And the word of Jehovah came the second time unto Haggai in the four and twentieth day of the month, saying, Speak to Zerubbabel, the governor of Judah, saying, I will shake the heavens and the earth.” (Hag 2:20-21)
HAGGAI’S FOURTH MESSAGE
“The word … came the second time …” is a reference to its having twice come on that particular day of the month (Hag 2:18). This is the same ninth month, Chisleu, corresponding to November/December.
“Speak to Zerubbabel …” As the “stand in” head of the theocracy, Zerubbabel was a representative of the house of David; and to him the prophet now revealed spiritual blessings, of which the physical and economic blessings already foretold were tokens.
“I will shake the heavens and the earth …” This is repeated from Hag 2:6 (see notes on that passage), and will be elaborated and expanded in this final outburst of Messianic prophecy. “Once again, God will intervene in human affairs (shake the heavens and the earth).”[26] God surely had intervened in human affairs by the summary end which he had brought to the Babylonian captivity of the Jews; and the prophet here made such an intervention by God upon behalf of his people a prophecy of a far greater shaking of the “heavens and the earth” to occur in the dispensation of the “last times.” Included in the prophecy are events associated with the age of the gospel and with the Second Advent of Jesus Christ.
“And I will overthrow the throne of kingdoms; and I will destroy the strength of the kingdoms of nations; and I will overthrow the chariots; and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.” (Hag 2:22)
“I will overthrow the throne of kingdoms …” This is a summary of human history throughout its entirety. God overthrew kingdoms in the times of Haggai, and soon thereafter, and has continued to overthrow kingdoms ever since. In fact, God, right now, is in the business of overthrowing kingdoms. All human kingdoms are founded upon false values; and sin, injustice, oppression, and exploitation at last mar the image of the best of them. There has never been founded a “permanent” earthly kingdom. The vain and ruthless perpetrators of the French Revolution imagined that they were building for all time, even changing the names of the calendar months, and dating history from their godless revolution. Hitler boasted that his “Third Reich” would last a thousand years, but it perished in blood and fire while Hitler himself was a young man, himself also carried away by its collapse. But is it any different with any other human state? No! “I will overthrow the throne of kingdoms” is the divine sentence from heaven against all of them.
It should be noted here that military terminology dominates this passage: “strength of nations,” “chariots,” “horses,” and “sword.” Jesus spoke of “wars and rumors of wars,” declaring that “the end is not yet,” indicating that these shall continue throughout all time to the end. How will God destroy the nations of men? “Every one by the sword of his brother …” That is the “modus operandi” of the divine will.
In the light of this obvious meaning of the passage, we cannot join with those who apply these words exclusively to the overthrow of Babylon, or any of the other numerous upheavals of either ancient or modern history. Haggai held up for all men to see it who will, the character of all earthly states, as well as the means of their ultimate overthrow, “Every one by the sword of his brother.”
However, true as these observations are believed to be, there is a far greater fulfillment of this passage yet future, as humanity approaches the end of their probation, as wickedness waxes worse and worse, as human states tend more and more to deify humanity and to reject the knowledge of God altogether, in the end times, all the nations of men will be overthrown in one cataclysmic occurrence. When the beast, and the dragon, and the false prophet shall gather all “the kings of the earth unto the war of the great God almighty” (Rev 16:15. At that time “the cities of the nations” shall fall Rev 16:19), and the primeval sentence upon Adam and Eve shall finally be executed in the person of their total posterity.
We do not need to suppose for a moment that Haggai grasped the full import of God’s Word which came through him. Our own enlightenment upon what is meant can be immeasurably aided by the writings of the New Testament apostles and prophets of the New Covenant, notably among whom is the apostle John.
“In that day, saith Jehovah of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith Jehovah, and will make thee as a signet; for I have chosen thee, saith Jehovah of hosts.” (Hag 2:23)
We must apologize for those writers who suppose that Haggai thought Zerubbabel was the Messiah, and that such is what he wrote in this passage. That Haggai and all of Israel might indeed have had such a notion is true enough; but this passage does not say that.
“In that day …” injects a time element into the prophecy that made it impossible for Zerubbabel to have been the one designated as Messiah. “In that day” in the prophecies almost invariably means “in the days of the New Covenant,” “in the last days,” “in the times of the kingdom of Christ,” or “at a time far removed from the present.”
Zerubbabel stands in this passage as a type of the Messiah; and as “the only son of David” known to the world of that day, Haggai’s use of his name is a prophecy that, in time, the “Son of David,” who is Christ the Lord would fulfil the prophecy. A very similar thing was done by Malachi who stated that Elijah would come “before the great and notable day of the Lord” (Mal 4:5), which prophecy had no reference whatever to literal Elijah, dead and buried for centuries, but on the other hand was a prophecy of John the Baptist who would come “in the spirit and power” of Elijah. Similarly, Jesus, the true Messiah, was the true “Son of David,” a title held by Zerubbabel only by accommodation. A note in the Douay Version states: “This promise relates to Christ who was of the race of Zerubbabel.” “The meaning is that the Messianic descent was to come through Zerubbabel, of the line of David, just as it did through David himself.”[27] And, of course, both the Matthew and Lucan genealogies show that this was exactly fulfilled. Zerubbabel stands in both of them. “David’s secure throne (that of Christ) is here contrasted with the tottering dynasties of the world.”[28]
“Jesus Christ has raised up the kingdom of his father David, and of his kingdom there shall be no end. Even though it may appear oppressed and humiliated for the time by the power of the kingdoms of the heathen, it will never be crushed and destroyed, but will break in pieces all these kingdoms and destroy them, and will endure forever (Dan 2:44; Heb 12:28; 1Co 15:24).”[29]
“I will make thee as a signet …” The signet ring conferred upon its wearer the full authority and power of the giver; and this is a pledge of the absolute authority and power of Jesus Christ. As Deane put it, “The true Zerubbabel, Christ, the son and antitype of Zerubbabel, is the signet in the hand of the Father.”[30] “Haggai, like Zechariah, saw in Zerubbabel the Messianic King,”[31] This was in the fullness of time fully vindicated as an authentic vision. It is pointless to speculate upon Haggai’s complete understanding of what Jehovah here said, or not. Whether he did, or didn’t, he faithfully reported God’s Word.
Zerubbabel is seen as a type of Christ in that, “He led the people out of Babylonian bondage, as Christ would lead his people out of the bondage of sin. Also, he built a temple, as Christ built the far greater Temple of his Church.”[32]
All of the commentators mention what they call Haggai’s disappointment at Zerubbabel’s turning out not to be the Msesiah, but even if such a supposition was true, it could not have been due to anything that Haggai wrote. “That day” mentioned in this final passage, as Galley pointed out “is the Day of the Lord when the heavens and the earth will be shaken,”[33] in fact removing the fulfillment of the prophecy to times long subsequent to Haggai. The spiritual legacy which Haggai has left us is, “the assurance that God will be with his people when they act in faith and obedience to the demand that he be given the first place.”[34]
Questions
Exposition of Haggai
1. Write an outline of Haggai.
2. Haggais first message is concerned with?
3. What were the results of the first message?
4. Discuss the ancestry of Zerubbabel in light of Hag 1:1, 1Ch 3:17-19, and Luk 3:27,
5. The message Haggai was _____________ message.
6. Haggais first message attacks _____________.
7. How does the message apply to us who would build the church?
8. How does Haggai account for the drought and austere conditions which had beset the people?
9. Discuss Jehovah stirred up the spirit of Zerubbabel.
10. What is the gist of Haggais second message? To whom is it addressed?
11. What was missing from the second temple?
12. What is meant by the latter glory of the house?
13. Discuss Hag 2:7 in light of Heb 8:1 -ff and Gal 3:29.
14. What is meant by desire of all nations?
15. What is the gist of Haggais third message?
16. What false motives might have been involved in rebuilding the temple?
17. What malady confronting Haggai was also addressed by Jesus?
18. Show evidence that Haggai considered his message to be Gods rather than his own.
19. Discuss the shaking of the heavens and earth (Hag 2:21 cp. Hag 2:6)
20. Why could not this shaking have referred to the chaotic conditions of Darius early reign?
21. Where in the Bible do we find the ultimate fulfillment of this prophecy?
22. Discuss Zerubbabel as a type of Christ. Show parallels between them.
Fuente: Old and New Testaments Restoration Commentary
CHAPTER 2:20-23
The Fifth Address
The final address of Jehovahs messenger is altogether prophetic. It is addressed exclusively to Zerubbabel, the governor, a son of David. He tells the princely leader that the heavens and the earth will be shaken; it is the same as in Hag 2:6. When that comes the throne of the kingdoms will be overthrown; the power of the kingdoms of the nations (the ten kingdoms; Dan 2:1-49 will be destroyed, for in that day, the falling stone, typifying the second coming of Christ, will make an end of Gentile dominion. The battle of Armageddon will take place and end the military power of these nations. Zerubbabel, the son of David, is the type of Christ, the Son of David. He will then receive the throne of His father David. He will be made a signet. The signet-ring was among those nations a mark of honor. It was given by monarchs to their prime-ministers, conferring all authority upon them. Thus the Lord Jesus Christ is pictured as receiving from God the rule and authority.
Fuente: Gaebelein’s Annotated Bible (Commentary)
in the: Hag 2:10
Reciprocal: Ezr 5:2 – the prophets Hag 1:1 – second Hag 1:15 – General Zec 1:1 – the eighth Zec 7:1 – the fourth
Fuente: The Treasury of Scripture Knowledge
Hag 2:20, On the same date as the foregoing message the Lord gave the prophet one to deliver unto another important person in the congregation.
Fuente: Combined Bible Commentary
Hag 2:20-22. Again the word of the Lord came unto Haggai Probably on the same day that he uttered what precedes, from Hag 2:10; speak to Zerubbabel, governor of Judah The same title which is given to him chap. Hag 1:1; in which character he was the type of the Messiah, to whom the following words chiefly belong. I will shake the heavens and the earth I will cause great commotions, and bring great things to pass. I will overthrow the throne of kingdoms This is supposed to be spoken of the overthrow of the Persian empire, in Egypt, which, lying near to the Jewish territories, was regarded by them with great awe; and therefore its subversion was foretold to them, to encourage them to go on in the rebuilding of the temple. I will destroy the strength of the kingdoms of the heathen Or, of the nations. The strength of the Persians, whose empire consisted of many kingdoms, or nations, was broken in a most remarkable manner by the little country of Greece. Such vast overthrows, both by sea and land, as they received from the Greeks, are scarcely to be paralleled. The horses and their riders shall come down Shall fall to the earth; every one by the sword of his brother That is, of his fellow-creature. Perhaps the different nations which should be concerned in these commotions, namely, the Persians, Egyptians, and Greeks, are here called brothers, because they were all idolaters, or worshippers of fictitious gods.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Hag 2:20-23. A Reiteration and, Incidentally, an Explanation of the Prophecy of Oct. 21.
Hag 2:20-21 a is an editorial addition. The throne of kingdoms (i.e. Persia) will be destroyed by internal strife, with the result that Judah will be freed, and in Zerubbabel will be seen a reversal of the woes pronounced upon his grandfather, Jehoiachin (Jer 22:24). Haggai evidently regards Zerubbabel as destined to be king.
Fuente: Peake’s Commentary on the Bible
IV. A PROPHECY CONCERNING ZERUBBABEL 2:20-23
"The final verses of his book reveal Haggai as the literary equivalent of an impressionist painter-he gives general tone and effect without elaborate detail." [Note: Motyer, p. 1000.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord gave Haggai a second message on the same day as the previous message (Hag 2:10), the twenty-fourth day of the ninth month (Kislev 24, December 18). This was an oracle of salvation. [Note: See Claus Westermann, Prophetic Oracles of Salvation in the Old Testament.] Its purpose was to announce the Lord’s intention to raise up a new leader for His people.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
4. THE REINVESTMENT OF ISRAELS HOPE
Hag 2:20-23
On the same day Haggai published another oracle, in which he put the climax to his own message by reinvesting in Zerubbabel the ancient hopes of his people. When the monarchy fell the Messianic hopes were naturally no longer concentrated in the person of a king; and the great evangelist of the Exile found the elect and anointed Servant of Jehovah in the people as a whole, or in at least the pious part of them, with functions not of political government but of moral influence and instruction towards all the peoples of the earth. Yet in the Exile Ezekiel still predicted an individual Messiah, a son of the house of David; only it is significant that, in his latest prophecies delivered after the overthrow of Jerusalem, Ezekiel calls him not king any more, but prince.
After the return of Sheshbazzar to Babylon this position was virtually filled by Zerubbabel, a grandson of Jehoiakin, the second last king of Judah, and appointed by the Persian king Pehah or Satrap of Judah. Him Haggai now formally names the elect servant of Jehovah. In that overturning of the kingdoms of the world which Haggai had predicted two months before, and which he now explains as their mutual destruction by war, Jehovah of Hosts will make Zerubbabel His signet-ring, inseparable from Himself and the symbol of His authority.
“And the word of Jehovah came a second time to Haggai on the twenty-fourth day of the ninth month, saying: Speak to Zerubbabel, Satrap of Judah, saying: I am about to shake the heavens and the earth, and I will overturn the thrones of kingdoms, and will shatter the power of the kingdoms of the Gentiles, and will overturn chariots and their riders, and horses and their riders will come down, every man by the sword of his brother. In that day – oracle of Jehovah of Hosts-I will take Zerubbabel, son of Shealtiel, My servant-oracle of Jehovah-and will make him like a signet-ring; for thee have I chosen-oracle of Jehovah of Hosts.”
The wars and mutual destruction of the Gentiles, of which Haggai speaks, are doubtless those revolts of races and provinces which threatened to disrupt the Persian Empire upon the accession of Darius in 521. Persians, Babylonians, Medes, Armenians, the Sacae and others rose together or in succession. In four years Darius quelled them all, and reorganized his empire before the Jews finished their Temple. Like all the Syrian governors, Zerubbabel remained his poor lieutenant and submissive tributary. History rolled westward into Europe. Greek and Persian began their struggle for the control of its future, and the Jews fell into an obscurity and oblivion unbroken for centuries. The “signet-ring of Jehovah” was not acknowledged by the world-does not seem even to have challenged its briefest attention. But Haggai had at least succeeded in asserting the Messianic hope of Israel, always baffled, never quenched, in this re-opening of her life. He had delivered the ancient heritage of Israel to the care of the new Judaism.
Haggais place in the succession of prophecy ought now to be clear to us. The meagerness of his words and their crabbed style, his occupation with the construction of the Temple, his unfulfilled hope in Zerubbabel, his silence on the great inheritance of truth delivered by his predecessors, and the absence from his prophesying of all visions of Gods character and all emphasis upon the ethical elements of religion-these have moved some to depress his value as a prophet almost to the vanishing point. Nothing could be more unjust. In his opening message Haggai evinced the first indispensable power of the prophet: to speak to the situation of the moment, and to succeed in getting men to take up the duty at their feet; in another message he announced a great ethical principle; in his last he conserved the Messianic traditions of his religion, and though not less disappointed than Isaiah in the personality to whom he looked for their fulfillment, he succeeded in passing on their hope undiminished to future ages.