Exegetical and Hermeneutical Commentary of Haggai 1:12

Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.

Ch. Hag 1:12-15. The Effects of the Prophecy

12. the remnant of the people ] i.e. not the rest or remainder of the people beside Zerubbabel and Joshua, who had been mentioned by name, but “the remnant” in what came to be a technical use of the word, that part of the nation, a remnant only in comparison of the whole, which returned from the captivity in Babylon.

and the words ] some would render according to the words, but the A. V. gives a satisfactory sense, and the construction is borne out by Jer 26:5; Jer 35:15.

did fear ] The word is used in its usual O. T. sense to denote the spirit of true religion. There was genuine conversion on the part of the people, they yielded, not the unwilling obedience of terror, but the hearty service of godly fear.

Fuente: The Cambridge Bible for Schools and Colleges

Then Zerubbabel, and all the remnant of the people – , not, the rest of people but the remnant, those who remained over from the captivity, the fragment of the two tribes, which returned to their own land, hearkened unto the voice of the Lord. This was the beginning of a conversion. In this one thing they began to do, what, all along, in their history, and most in their decay before the captivity they refused to do – obey Gods word. So God sums up their history, by Jeremiah, Jer 22:21. I spake unto thee in thy prosperity, thou saidst, I will not hear. This is thy way from thy youth, that thou hearkenedst not unto My voice. Zep 3:2 still more briefly , she hearkened not unto (any) voice. Now in reference, it seems, to that account of their disobedience, Haggai says, using the self-same formula , they hearkened unto the voice of the Lord, according to the words of Haggai. They obeyed, not vaguely, or partly, but exactly, according to the words which the messenger of God spake.

And they feared the Lord – ^o Certainly the presence of the Divine Majesty is to be teared with great reverence. The fear of punishment at times transports the mind to what is better, and the infliction of sorrows harmonizes the mind to the fear of God; and that of the Proverbs comes true, Pro 13:13. He that feareth the Lord shall be recompensed, and Pro 19:23 the fear of the Lord tendeth to life; and Wisdom (Ecclesiasticus 1:11). The fear of the Lord is honor and glory, and Pro 19:12 the fear of the Lord shall rejoice the heart, and giveth joy and gladness and a long life. See how gently and beseemingly God smites us.

See how the lovingkindness of God immediately goes along with all changes for the better. For Almighty God changes along with those who will to repent, and promises that He will be with them; which what can equal? For when God is with us, all harm will depart from us, all good come in to us.

Fuente: Albert Barnes’ Notes on the Bible

Hag 1:12

Obeyed the voice of the Lord their God.

The voice of the Lord

1. The Word of God in the mouth of His servants will not take effect till His authority be seen and acknowledged in it, and His servants looked on as coming in His name. They look on this message as the voice of the Lord, and the words of Haggai.

2. It will be a notable means to make the Word effectual, when beside the absolute authority of God, speaking in His Word, His interest in His people is considered and believed by them, and that He who speaks, reproves, and directs, is their confederate God, whom they should be loth to offend or disobey, so much the rather as His relation stands, notwithstanding their faults; for thus is the Lord named here, The Lord their God.

3. When God is seen speaking in His Word as a party to the sinner, and when His love is believed for all that, even in His reproving it will make the guilty and smitten sinner to stand in much awe, will both break and melt him, and will make him look on his former ways, wherein he hath lain secure, with much affrightment and horror; for the fruit of the former is, And the people feared before the Lord.

4. When the awe of God, speaking in His Word, in His majesty and goodness, hath had place in the heart, it will put men to give obedience in some measure to what is commanded; for the people, in this temper, obeyed the voice of the Lord.

5. It is a sweet and blessed like case, when men in power are patterns and encouragements unto others, in submitting to the Word of the Lord in the mouth of His servants, and when a peoples affliction doth not hinder their respect to the commandments, as is here marked.

6. It may encourage the servants of God to go on with their work, when they consider what a great blessing God can, and sometimes doth give to their endeavours beyond all probability; for here, by one sermon, all the people are set about a long-neglected work, in the midst of many difficulties. (George Hutcheson.)

Duty followed

I. Duty followed is obedience to the Divine voice. The people obeyed the voice of the Lord their God, etc. God has a voice to men.

1. His voice is revealed. He speaks to them in nature, history, the Bible; in these last days, specially, by His Son. The Divine voice is ascertainable. It can be distinguished from all other voices that fall on the ear of the human soul.

2. His voice is authoritative. Obedience to this voice is right, wise, urgent.

II. Duty followed secures the divine favour. Then spake Haggai the Lords messenger in the Lords message unto the people, saying, I am with you, saith the Lord. This promise means more than presence. He is with all; He fills the universe; He is with the evil and the good. It means to bless, to enlighten, guide, support, dignify, and make happy. God is always on the side of the dutiful.

III. Duty followed implies divine assistance What prompted these men who had so long neglected duty to set now in earnest about it? The Lord stirred up the spirit of Zerubbabel, etc. Men will never give themselves to duty unless the Lord stirs them up. This He is constantly doing. By–

1. The admonitions of providence.

2. The dictates of conscience.

3. The preaching of the Gospel.

4. The strivings of the Spirit. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. Then Zerubbabel] The threatening of Haggai had its proper effect. – The civil governor, the high priest, and the whole of the people, united together to do the work. When the authority of God is acknowledged, his words will be carefully obeyed.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then; so soon as they heard this convincing and awakening sermon.

Shealtiel; who is called Salathiel, 1Ch 3:17; Mat 1:12.

Joshua the son of Josedech: see Hag 1:1.

The high priest; the twenty-fourth from Aaron, as some reckon, (Alsted. Chron.,) but the first after the captivity.

With all; either none were deaf to the Lords reproof and counsel, or else none durst appear so, when the chief rulers in state and church were so forward in obeying the prophet.

The people; the common people, the meaner sort.

Obeyed the voice of the Lord; acknowledged that it was the sovereign Lord who spake, who ought to be obeyed, because he is the Lord.

Their God; and therefore they ought to do his will, that they might receive the blessings which he, as their God, had promised to them. As God made this an argument to obedience, so do these now; We are thy people, thou art our God.

The words of Haggai: this interprets the former, the voice of the Lord was the words of Haggai, he added nothing of his own to them.

As the Lord their God had sent him; according to all for which the Lord had sent and commissioned him, or particularly in all that concerned the speedy building of the temple.

The people did fear before the Lord: this speaks the right religious frame of heart in this people at this time.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. remnant of the peopleallthose who have returned from the exile (Zec8:6).

as . . . God senthimaccording to all that Jehovah had enjoined him to speak.But as it is not till Hag 1:14after Haggai’s second message (Hag1:13) that the people actually obeyed, MAURERtranslates here, “hearkened to the voice of the Lord,”and instead of “as,” “because the Lord had senthim.” However, English Version rightly represents theirpurpose of obedience as obedience in God’s eyes already,though not carried into effect till Hag1:14.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech the high priest,…. Here follows an account of the success of Haggai’s prophecy; with what power and efficacy the word of the Lord by him was attended; how it at once reached and affected the hearts of princes and people, and brought them to obedience to the will of God. The governor and high priest are mentioned first, as being the principal persons, and who very probably first declared their sense of their former neglect, and their readiness to do as they were directed; which was setting a good example to the people, and doubtless had some influence upon them:

with all the remnant of the people, obeyed the voice of the Lord their God; not the two leading men in church and state only; but all the people that came out of the Babylonish captivity, who were but a remnant; a few that were left through various calamities they had been exposed unto; these, one and all, signified how willing and ready they were to do the work of the Lord enjoined them: or, “they heard the voice of the Lord” c; by the prophet, very attentively and seriously; and received and regarded it, not as the word of men, but as the word of God; and determined to act according to it:

and the words of Haggai the prophet; or, “and for the words of Haggai the prophet” d; because of them, considering them as coming from the Lord himself:

as the Lord their God had sent him; regarding him as having a mission and commission from the Lord to deliver them to them:

and the people did fear before the Lord; perceiving that he was displeased with them for the neglect of his house; and that this drought upon them was a chastisement and correction for this sin; and fearing lest his wrath should continue, and they should be more severely dealt with, on account of their transgressions.

c “et audivit”, V. L. Pagninus, Montanus, Burkius. d “idque propter verba Chaggai”, Varenius, Reinbeck.

Fuente: John Gill’s Exposition of the Entire Bible

The result of this reproof. – Hag 1:12. “Zerubbabel, and Joshua, and the whole of the remnant of the people, hearkened to the voice of Jehovah their God, and according to the words of Haggai the prophet, as Jehovah their God had sent him; and the people feared before Jehovah.” “All the remnant of the people” does not mean the rest of the nation besides Zerubbabel and Joshua, in support of which Koehler refers to Jer 39:3 and 1Ch 12:38, either here or in Hag 1:14 and Hag 2:2, inasmuch as Zerubbabel as the governor and prince of Judah, and Joshua as the high priest, are not embraced under the idea of the “people” ( am ), as in the case in the passages quoted, where those who are described as the sh e ‘erth , or remnant, are members or portions of the whole in question. The “remnant of the people,” as in Zec 8:6, is that portion of the nation which had returned from exile as a small gleaning of the nation, which had once been much larger. , to hearken to the voice, i.e., to lay to heart, so as to obey what was heard. is still more minutely defined by : “and (indeed) according to the words of Haggai, in accordance with the fact that Jehovah had sent him.” This last clause refers to , which he had to speak according to the command of God (Hitzig); cf. Mic 3:4. The first fruit of the hearing was, that the people feared before Jehovah; the second is mentioned in Hag 1:14, namely, that they resumed the neglected building of the temple. Their fearing before Jehovah presupposes that they saw their sin against God, and discerned in the drought a judgment from God.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The People’s Obedience.

B. C. 520.

      12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.   13 Then spake Haggai the LORD‘s messenger in the LORD‘s message unto the people, saying, I am with you, saith the LORD.   14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,   15 In the four and twentieth day of the sixth month, in the second year of Darius the king.

      As an ear-ring of gold (says Solomon), and an ornament of fine gold, so amiable, so acceptable, in the sight of God and man, is a wise reprover upon an obedient ear, Prov. xxv. 12. The prophet here was a wise but faithful reprover, in God’s name, and he met with an obedient ear. The foregoing sermon met with the desired success among the people, and their obedience met with due encouragement from God. Observe,

      I. How the people returned to God in a way of duty. All those to whom that sermon was preached received the word in the love of it, and were wrought upon by it. Zerubbabel, the chief governor, did not think himself above the check and command of God’s word. He was a man that had been eminently useful in his day, and serviceable to the interest of the church, yet did not plead his former merits in answer to this reproof for his present remissness, but submitted to it. Joshua’s business, as high priest, was to teach, and yet he was willing himself to be taught, and willingly received admonition and instruction. The remnant of the people (and the whole body of them was but a remnant, a very few of the many thousands of Israel) also were very pliable; they all obeyed the voice of the Lord their God, and bowed their neck to the yoke of his commands, and it is here recorded to their honour that they did so, v. 12. Their father said, Sons, go work to-day in my vineyard, in my temple; and they not only said, We go, sir, but they went immediately. 1. They looked upon the prophet to be the Lord’s messenger, and the word he delivered to be the Lord’s message to them; and there-fore received it not as the word of man, but as the word of Almighty God; they obeyed his words, as the Lord their God had sent him, v. 12. Note, In attending to God’s ministers we must have an eye to him that sent them, and receive them for his sake, while they act according to their commission. 2. They did fear before the Lord. Prophecy was a new thing with them; they had had no special messenger from heaven for a great while, and therefore now that they had one, and but one, they paid an extraordinary regard to him; whereas their fathers, who had many prophets, mocked and misused them. It is sometimes so; when good preaching is most scarce it does most good, whereas the manna that is rained in plenty is loathed as light bread. And, because they so readily received this prophet, God, within a month or two after, raised them up another, Zech. i. 1. They feared before the Lord; they had a great regard to the divine authority and a great dread of the divine wrath, and were of those that trembled at God’s word. The judgments of God which they had been under, though very severe, had not prevailed to make them fear before the Lord, until the word of God was sent to expound his providences, and then they feared. Note, A holy fear of God will have a great influence upon our obedience to him. Serve the Lord with fear; if we fear him not, we shall not serve him. 3. The Lord stirred up their spirits, v. 14. (1.) He excited them to their duty, and put it into their hearts to go about it. Note, Then the word of God has its success when God by his grace stirs up our spirits to comply with it; and without that grace we should remain stupid and utterly averse to every thing that is good. It is in the day of a divine power that we are made willing. (2.) He encouraged them in their duty, and with those encouragements enlarged their hearts, Ps. cxix. 32. When they heard the word they feared; but, lest they should sink under the weight of that fear, God stirred them up, and made them cheerful and bold to encounter the difficulties they might meet with. Note, When God has work to do, he will either find or make men fit to do it, and stir them up to it. 4. They applied to their work with all possible vigour: They came and did work in the house of the Lord of hosts their God. Every one, according as his capacity or ability was, lent a hand, some way or other, to further that good work; and this they did with an eye to God as the Lord of hosts, and as their God, the God of Israel. The consideration of God’s sovereign dominion in the world by his providence, and his covenant-relation to his people by his grace, should stir up our spirits to act for him, and for the advancement of the interest of his kingdom among men, to the utmost of our power. 5. They did this speedily; it was but on the first day of the sixth month that Haggai preached them this sermon, and by the twenty-fourth of the same month, little more than three weeks after, they were all busy working in the house of the Lord their God, v. 15. To show that they were ashamed of their delays hitherto, now that they were convinced and called they were resolved to delay no longer, but to strike while the iron was hot, and to set about the work while they were under convictions. Note, Those that have lost time have need to redeem time; and the longer we have loitered in that which is good the more haste we should make when we are convinced of our folly.

      II. How God met them in a way of mercy. The same prophet that brought them the reproof brought them a very comforting encouraging word (v. 13): Then spoke Haggai, the Lord’s messenger, in the Lord’s message, in his name, and as from him, saying, I am with you, saith the Lord. That is all he has to say, and that is enough; as that word of Christ to his disciples is (Matt. xxviii. 20), “Lo, I am with you always, even to the end of the world. I am with you, that is, I will forgive your neglects hitherto, and they shall not be remembered against you; I will remove the judgments you have been under for those neglects, and will appear for you, as I have in them appeared against you. I am with you to protect you against your enemies that bear ill-will to your work, and to prosper you, and to give you success in it–with you to strengthen your hands, and bless the work of them, without which blessing those labour in vain that build.” Note, Those that work for God have God with them; and, if he be for us, who can be against us? If he be with us, what difficulty can stand before us?

Fuente: Matthew Henry’s Whole Bible Commentary

Verses 12-15:

The Work Commenced

Verse 12 relates a desirable response from the Jewish people, to whom Haggai so forcefully delivered this message from the Lord of hosts, from Jehovah. Zerubbabel the civil governor of Judah, son of Shealtiel, and Joshua the high priest, son of Josedech, with all the remnant of the people, feared and obeyed the call of God, much as Cornelius the Gentile centurion did years later, when Peter preached the story of salvation that all the prophets had preached to them, Act 10:43-45; See also Ezr 5:2; Isa 55:11; Psa 111:10; Pro 1:7; Pro 16:6; Ecc 12:13; Jer 32:40. Fear and obedience are true fruits of hearing the word of the Lord.

Verse 13 relates the Lord’s response to the fear and penitent obedience of the Jewish remnant, at the preaching of Haggai, the prophet of the Lord. Haggai carried them the responsive message from the Lord, saying, “I am (exist) with you, saith the Lord,” Deu 31:6, even as He is with and in the midst of His church in her deeds of obedient worship and service today, to bless, Mat 28:20; Rom 8:21; Heb 13:5; Rev 1:13; Rev 1:20; Mat 18:20. God responds to the earnest prayers of His people, with Divine help, Mal 2:7; Gal 4:14.

Verse 14 affirms that the Lord stirred up the spirit of: 1) The governor, Zerubbabel, and 2) the spirit of the high priest, Joshua , , 3) the spirit of all the remnant of the people. He made them ready to go on in building the Temple, 1Ch 5:26; 2Ch 21:16; Ezr 1:1-5. God took the initiative, because of His love for, and covenant with, this people, Zec 8:6-12; Isa 1:9; Rom 11:5. Then they came (in harmony or concord) and did work in and upon building the house of the Lord, some in timber, some in stone, some in the gathering of the material; But all did work in unity, a lesson for servants of the Lord, in His church today, Ezr 5:1; Ezr 5:8; 1Co 15:58; Gal 6:9.

Verse 15 certifies that twenty three days after Haggai received his message from the Lord, for the Jewish remnant and their civil and religious leaders, v. 1. He had delivered it with such power of the spirit, that the people were stirred up by the spirit of the Lord, to begin the building of the Temple again, to give God priority, or first place in their hearts and lives, Mat 6:33; Ezr 1:1-5.

Fuente: Garner-Howes Baptist Commentary

The Prophet here declares that his message had not been without fruit, for shortly after the whole people prepared themselves for the work. And he names both Zerubbabel and Joshua; for it behaved them to lead the way, and, as it were, to extend a hand to others. For, had there been no leaders, no one of the common people would have pointed out the way to the rest. We know what usually happens when a word is addressed indiscriminately to all the people: they wait for one another. But when Joshua and Zerubbabel attended to the commands of the Prophet, the others followed them: for they were dominant, not only in power, but also in authority, so that they induced the people willingly to do their duty. One was the governor of the people, the other was the high priest; but the honesty and faithfulness of both were well known, so that the people spontaneously followed their example.

And this passage teaches us that though God invites all to his service, yet as any one excels in honor or in other respects, so the more promptly he ought to undertake what is proposed by the authority of God. Our Prophet, no doubt, meant to point out this due order of things, by saying, that he was heard first by Zerubbabel and Joshua, and then by the whole people.

But as all had not returned from exile, but a small portion, compared with that great number, which, we know, had not availed themselves of the kindness allowed them—this is the reason why the Prophet does not simply name the people, but the remnant of the people, שארית העם, sharit eom. As also the gift of prophecy had been for a long time more rare, and few appeared among the people who had any decided evidence of their call, such as Samuel, Isaiah, David, and others possessed, the Prophet, for this reason, does here more carefully commend and honor his own office: he says that the people attended to the voice of Jehovah —How? By attending, he says, to the words of Haggai the Prophet, inasmuch as Jehovah their God had sent him. He might have said more shortly that his labor had not been without fruit; but he used this circuitous mode of speaking, that he might confirm his own call; and he did this designedly, because the people had for a long time been without the opportunity of hearing God’s Prophets, for there were none among them.

But Haggai says nothing here but what belongs in common to all teachers in the Church: for we know that men are not sent by divine authority to speak that God himself may be silent. As then the ministers of the word derogate nothing from the authority of God, it follows that none except the only true God ought to be heard. It is not then a peculiar expression, which is to be restricted to one man, when God is said to have spoken by the mouth of Haggai; for he thus declared that he was God’s true and authorised Prophet. We may therefore gather from these words, that the Church is not to be ruled by the outward preaching of the word, as though God had substituted men in his own place, and thus divested himself of his own office, but that he only speaks by their mouth. And this is the import of these words, The people attended to the voice of Jehovah their God, and to the words of Haggai the Prophet. For the word of God is not distinguished from the words of the Prophet, as though the Prophet had added anything of his own. Haggai then ascribed these words to himself, not that he devised anything himself, so as to corrupt the pure doctrine which had been delivered to him by God, but that he only distinguished between God, the author of the doctrine, and his minister, as when it is said,

“The sword of God and of Gideon,” (Jud 7:20,)

and also,

“

The people believed God and Moses his servant.” (Exo 14:31.)

nothing is ascribed to Moses or to Gideon apart from God; but God himself is placed in the highest honor, and then Moses and Gideon are joined to him. In the same sense do the Apostles write, when they say, that “it had pleased the Holy spirit” and themselves. (Act 15:22.)

And hence it is evident how foolish and ridiculous are the Papists, who hence conclude that it is lawful for men to add their own inventions to the word of God. For the Apostles, they say, not only alleged the authority of the Holy Spirit, but also say, that it seemed good to themselves. God then does not so claim, they say, all things for himself, as not to leave some things to the decision of his Church, as though indeed the Apostles meant something different from what our Prophet means here; that is, that they truly and faithfully delivered what their had received from the spirit of God.

It is therefore a mode of speaking which ought to be carefully marked, when we hear, that the voice of God and the words of Haggai were reverently attended to by the people.—Why? Inasmuch, he says, as God had sent him; as though he had said, that God was heard when he spoke by the mouth of man. And this is also worthy of being noticed, because many fanatics boast, that they allow regard to the word of the Lord, but are unwilling to give credit to men, as that would be even preposterous; and they pretend, that in this way what belongs to the only true God is transferred to creatures. But the Holy Spirit most easily reconciles these two things—that the voice of God is heard when the people embrace what they hear from the mouth of a Prophet. Why so? because it pleases God thus to try the obedience of our faith, while he commits to man this office. For if the Lord was pleased to speak himself, then justly might men be neglected: but as he has chosen this mode, whosoever reject God’s Prophets, clearly show that they despise God himself. There is no need of inquiring here, why it is that we ought to obey the word preached or the external voice of men, rather than revelations; it is enough for us to know that this is the will of God. When therefore he sends Prophets to us, we ought unquestionably to receive what they bring.

And Haggai says also expressly, that he was sent by the God of Israel; as though he had said, that the people had testified their true piety when they acknowledged God’s Prophet in his legitimate vocation. For he who clamorously objects, and says that he knows not whether it pleases God or not to send forth men to announce his word, shows himself to be wholly alienated from God: for it ought to be sufficiently evident to us that this is one of our first principles.

He afterwards adds, that the people feared before Jehovah (141) Haggai confirms here the same truth—that the people received not what they heard from the mouth of mortal man, otherwise than if the majesty of God had openly appeared. For there was no ocular view of God given; but the message of the Prophet obtained as much power as though God had descended from heaven, and had given manifest tokens of his presence. We may then conclude from these words, that the glory of God so shines in his word, that we ought to be so much affected by it, whenever he speaks by his servants, as though he were nigh to us, face to face, as the Scripture says in another place. It now follows—

(141) This clause may be thus rendered,—

And fear him did the people on account of Jehovah.

This comports better with the previous clause, that Jehovah had sent him. The [ ו ] affixed to “fear” is a pronoun, otherwise the verb is plural; and “people” seldom, if ever, has a verb in the plural number. To fear sometimes means to respect, to reverence: the people honored him as God’s servant, by obeying his message.— Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.]

Hag. 1:12-15] The result of reproof. Obey] i.e. To lay to heart, so as to obey what was heard. Fear] The first-fruit of hearing; the second given Hag. 1:13-14] The penitence of the people with their rulers, met with the promise of Divine aid. Messenger] (cf. Mal. 2:7; Gal. 4:14). Message] i.e. invested with his authority and commission.

Hag. 1:14. Stirred] To awaken the spirit of a man is to make him willing and glad to carry out his resolutions (cf. 1Ch. 5:26; 2Ch. 21:16; Ezr. 1:1-5). God gave them energy and perseverance in the work. Did] Thus, filled with joyfulness, courage, and strength, they began the work on the twenty-fourth day of the sixth month, in the second year of King Darius (Hag. 1:15); that is to say, twenty-three days after Haggai had first addressed his challenge to them. The interval had been spent in deliberation and counsel, and in preparations for carrying out the work [Keil].

HOMILETICS

THE PERFORMANCE OF NEGLECTED DUTY.Hag. 1:12-15

The effect of the prophets words upon the people was powerful and abiding, and upon the very first indication of a change in their disposition, he is commissioned to tell them that Gods favour had already returned, and that he would assist them in their labours. The work is then speedily recommenced under the influence of that new zeal with which Jehovah inspires both leaders and people [Lange].

I. Duty performed in the right spirit. It is a critical time when individuals and societies are warned by the voice of God in his word and works. Weal or woe depends upon submission or rejection. The Jews returned to duty.

1. In a spirit of obedience. They obeyed the voice of the Lord their God. (a) Universally. Zerubbabel and Joshua, with all the remnant of the people. (b) Sincerely. According to the words of Haggai the prophet.

2. In a spirit of humility. The people did fear before the Lord. They dreaded Divine wrath, regarded Divine authority, and trembled at the word of God. When the word expounds the providence of God, men often discern their sins, and serve the Lord with fear.

II. Duty performed by Divine help. When God saw the penitence of the people, even before they began to work, he passes from reproof to tenderness and encouragement.

1. By the teaching of the prophet. Then spake Haggai, the Lords messenger, in the Lords message. The direction of the prophet was clear, constant, and authoritative.

2. By the stirring up of the people. The Lord stirred up the spirit of prince, priest, and the remnant of the people. Though slothful in themselves, God gave them strength, alacrity, and joy in their work. He strengthens the feeblest hand, warms the coldest heart, and imparts every necessary influence to revive his work.

3. By the manifestation of his presence. I am with you, saith the Lord. This includes all other blessings, and is the sure guarantee of success. Nothing more inspirits men, and rouses thorn from torpor, than promise of Divine aid and successful issue of work. But Gods presence is conditioned to the Church by obedience only (Mat. 28:20). What shall we then say to these things? If God be for us, who can be against us? (Rom. 8:31; 2Co. 12:9).

HOMILETIC HINTS AND SUGGESTIONS

Hag. 1:12-13.

1. For the word to be effectual, Gods authority must be seen and acknowledged in the message and messenger. Haggai, the Lords messenger, in the Lords message.
2. When God is thus seen in his Divine authority and covenant relation, men will submit themselves, and encourage others to do the same. Zerubbabel and Joshua first, and then all the remnant of the people, obeyed.
3. When we consider that God can bless beyond all probabilityfor here, by one sermon, all the people set about a long-neglected duty, in the midst of many difficultiesit should encourage Gods servants to go on with their work [cf. Hutcheson]. This was the beginning of a conversion. In this one thing they began to do what, all along in their history, and most in their decay before the captivity, they refused to doobey Gods word [Pusey]. Successful preachers need not ascribe to themselves the merit of the results of their labours. It is the voice of God which makes their hearers listen. Whom God makes strong for his service, he first subdues to his fear [Lange].

Hag. 1:13. I am with you. Here all former threatening is recalled, and all former disobedience forgiven [Burck]. All the needs and longings of the creature are summed up in those two words, I with you [Pusey].

1. Consider who speaksa Divine Being. No other could promise and fulfil. This specially needed to give assurance, joy, and success.

2. Consider to whom God speaks. Jews, weak, harassed, and dispirited. Then to all represented by them. Preachers, teachers, and all Christian workers. How should this promise enspirit and strengthen! Gods promises are a defence against mans threatenings [Mason].

Hag. 1:13-14. The presence of God in our labours:

1. The conditions on which it may be secured;
2. Its influence upon our souls;
3. Its consequences in our achievements [Lange].

Hag. 1:15. The time is diligently noted, to teach us to take good note of the moments, wherein matters of moment have been, by Gods help, begun, continued, and perfected in the Church. This will be of singular use to increase our faith and affect our hearts [Trapp]. Let those who have fallen into spiritual torpor, but are now awakened, endeavour as far as possible to make up for time past, by redoubled diligence for whatever time may be left. The longer we have loitered, the more let us henceforth redeem the time in self-devoting labours for the Lord [Fausset].

Tis greatly wise to talk with our past hours,
And ask them what report they bore to heaven,
And how they might have borne more welcome news [Young].

ILLUSTRATIONS TO CHAPTER 1

Hag. 1:8; Hag. 1:12-15. Obeyed. The longer the soul hath neglected duty, the more ado there is to get it taken up; partly through shame, the soul having played the truant, knows not how to look God in the face, and partly from the difficulty of the work, being double to what another finds that walks in the exercise of his grace. It requires more time for him to tune his instrument than for another to play the lesson [An old Divine]. Those who give to God only the shadow of duty, can never expect from him a real reward [Flavel].

Never anything can be amiss,
When simpleness and duty tender it. [Shakespeare.]

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(12) With all the remnant of.The word may mean either the remnant restored from Babylon, or merely the remainder of the people. Similarly in Hag. 1:14; Hag. 2:2.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(12-15) The Second Utterance.The people turn a willing ear to Haggais exhortation, and the prophet is now charged to inform them of the return of Gods favour, in the gracious utterance, I am with you, saith the Lord.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE RESULT OF THE REBUKE THE BUILDING OF THE TEMPLE, Hag 1:12-15.

The preaching of Haggai aroused the consciences of leaders and people, so that they “feared Jehovah” (Hag 1:12). When he saw indications of a revival of interest he changed his message of rebuke into one of encouragement and promise (Hag 1:13); whereupon, on the twenty-fourth day of the sixth month, they began building operations (Hag 1:14-15).

Fuente: Whedon’s Commentary on the Old and New Testaments

12. Then As a result of the message contained in Hag 1:2-11. How soon the effect manifested itself is not stated perhaps immediately, perhaps not until after the people had meditated upon it. At any rate, within little more than three weeks actual operations commenced. The names mentioned are those found in Hag 1:1 (see there).

The remnant of the people Around a remnant of the people, saved from the national calamity, centered the hopes of the pre-exilic prophets (see on Amo 5:15). The postexilic community was, in a sense, this remnant, and to it the term is applied here. But this remnant proved faithless, and it was soon found that the hope of the future lay with a remnant within the remnant.

Obeyed They did not set to work immediately, but they laid to heart the message, and the prophet saw indications of their readiness to obey.

As Equivalent to in keeping with the fact that. Several of the ancient versions add in this clause “to them.” The people obeyed the words of Haggai, as was in keeping with the fact that Jehovah their God had sent him unto them.

Did fear Not in the sense in which the verb is used so frequently in the Old Testament (see on Zep 3:7), but “they were afraid.” The prophet had pointed out to them the great power of Jehovah, and they wondered what other terrible calamities he might send.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Leaders And People Make Their Response ( Hag 1:12-15 ).

The result of Haggai’s persistence was that the leaders and people responded to his urgings, and to the word of YHWH, and began again on the work of building the Temple. Note again the great emphasis on the use of YHWH’s name. It appears three times in Hag 1:12, three times in Hag 1:13 and twice in Hag 1:14. The emphasis is on the fact that this is YHWH’s doing and YHWH’s activity.

Thus they obeyed the voice of YHWH their God, through the word of the prophet whom YHWH had sent, because they feared YHWH. For YHWH’s messenger had brought YHWH’s message saying that YHWH was with them. And it was because YHWH had stirred the spirits of the leaders and people that work was being done on the house of YHWH. So in the end it was all YHWH’s doing.

Hag 1:12

‘Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of YHWH their God, and the words of Haggai the prophet, as YHWH their God had sent him, and the people did fear before YHWH.

Thus with one accord Zerubbabel, Joshua and ‘the remnant of the people’ obeyed YHWH’s voice and the words of the one whom YHWH had sent, and demonstrated thereby their genuine and holy fear and their love for YHWH. It was a crisis point for the new Israel and they responded and ‘obeyed’. It was like a renewal of the covenant, a new beginning. Obedience was ever the sign the His people were in a right relationship with Him. ‘Now therefore if you will obey My voice and keep My covenant, then you will be a special treasure to Me among all nations’ (Exo 19:5; Exo 19:8; contrast Jer 22:21). And they obeyed, and that obedience resulted in and from a new awareness of ‘fear before YHWH’. ‘Fear before YHWH’ was not simply the same as ‘the fear of YHWH’ which is the beginning of wisdom. It arose from a genuine sense that they had previously displeased YHWH and had come under His judgment. They knew ‘the terror of the Lord’. Compare the same use of the phrase in Deu 5:5. It was a whole new spiritual experience.

Note the use of the term ‘remnant’. These were the few from whom the many would be established. Tens of thousands had had the opportunity to return from all parts of the empire, but only these had done so. But this remnant represented the true Israel. So often the Lord’s work has to be done by a remnant. They no doubt also included faithful Jews who had remained in the land without being tainted by the syncretistic religion around them. But the idea of the ‘remnant’ as representing those who are faithful to YHWH is a regular one in Scripture (compare Isa 6:13; Isa 10:20-22; Isa 37:32; Jer 23:3; Mic 4:7; Zec 8:6).

Hag 1:13

‘Then spoke Haggai, YHWH’s messenger, in YHWH’s message to the people, saying, “I am with you, says YHWH.”

As we have seen, the repeated repetition of the Name is designed to bring out that all this is due to the activity of YHWH. Haggai is YHWH’s messenger, bringing YHWH’s message so that they might know that YHWH is with them. No one can be in any doubt as to Whose impetus is responsible for the house being built. Small and insignificant it might appear, but it is the product of YHWH’s activity and the people’s obedience and therefore glorious.

And now on seeing their ‘fear before Him’ YHWH gives them a message of assurance. YHWH’s messenger (angel) gives them the assurance, ‘I am with you, says YHWH.’

Hag 1:14-15

‘And YHWH stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people, and they came and did work on the house of YHWH of hosts, their God, in the four and twentieth day of the month, in the sixth month, in the second year of Darius the king.’

Indeed having brought them to a position of obedience it was YHWH Himself Who stirred up the spirit of Zerubbabel (compare Zec 4:6) and stirred up the spirit of Joshua the High Priest (Zechariah 3-4), and stirred up the spirit of the remnant of the people to begin work on the house of YHWH of hosts, their God. It had taken twenty four days from when Haggai had first received the world of YHWH (Hag 1:1). It was not, of course, just a matter of building. First the site had to be cleared and the necessary building materials gathered. The actual laying the new foundation would not commence for three months (Hag 2:18).

The ‘spirit’ in a man is that which is Godward within him. When a man dies his spirit returns to the God Who gave it (Ecc 12:7). It is with his spirit that he looks to God (1Co 2:9-16). And it is through a man’s spirit that God stirs him (as here).

In this we have a reminder that hen God calls us to obedience and we respond He never leaves it there. He ‘works in us to will and to do of His good pleasure’ (Php 2:13). He stirs our spirit to do His will. He does not just leave us on our own.

Note On The Importance of the Temple For Israel At This Juncture.

As we look at this situation in our own day we may ask, ‘Why was God so concerned that they rebuild the Temple?’ He was clearly not so concerned that it be a grand place or one that drew admiration from passers-by. So what then was its purpose?

The first purpose that God had in the rebuilding of the Temple was to raise the hearts of the people in the land themselves to a remembrance of the vision that should be theirs, the vision of the coming King described in Gen 49:10; Num 24:17; 2Sa 7:13 ; 2Sa 7:16; Psalms 2; Isa 9:6-7; Isa 11:1-9, and to cause them to take the first tentative steps towards it.

In 2 Samuel 7 especially the building of the first Temple had been very closely linked in with the building of the house of David and the bringing in of the everlasting kingdom. Thus the building of a new Temple was to be a visible reminder of those promises, and was to stir their hearts towards the fulfilment of the greater vision. This in fact is what Haggai will bring out in the second chapter which clearly demonstrates that he saw the rebuilding of the Temple as but a prelude to the gathering of the nations to YHWH (Hag 2:7) and the rebuilding of the nation under the coming new King (Hag 2:21-23).

Secondly the news that the Temple had been ‘restored’ would spread like wildfire to many of the Jewish communities around the world who kept in constant contact with each other. It would be to them the same symbol of hope, putting new heart within them, and even acting as a magnet to draw some back to Jerusalem to participate in the new venture so as to build up a new nation, obedient under God. It would be an indication that things were ‘back on track’. In their case too the Messianic hopes would be revived.

Thirdly it would unite the true worshippers in the land, freed from the taints of idolatry, as one recognised community around the Temple. It would give them a focal point for their purified faith. For there were many in the land who would gladly have drawn them back to the old failings and the old syncretistic ways, and who indeed sought to have their part in the new Temple so as to nullify it before it had even been built (see Ezr 4:2). And they had had to be firmly rebuffed. For if the bitter experiences of the Exile had taught this new community anything, it was that any new Temple had to be free from all connection with the old syncretism. It had to be true to the Law of Moses. Thus its purity had to be jealously guarded.

It is interesting to note in Haggai how in respect to this new community his reference to them as ‘the remnant of the people’ in Hag 1:12; Hag 1:14; Hag 2:2, changes in Hag 2:4 to ‘the people of the land’ (Hag 2:4). The Temple will give them a new status within the land. They are the seeds of the new nation.

End of note.

Note On The Difficulties Encountered In Building The New Temple.

Haggai does not deal with the question of the difficulties that arose when God’s people began to rebuild the Temple. He was not concerned with difficulties. What were difficulties when YHWH had spoken? But nevertheless they were very real.

The original work on the Temple had been stopped by the activities of the people present in the land before the exiles had returned, who had been rebuffed when they had offered to join in with the building of the Temple, (in which they would have expected to be allowed to carry out their syncretistic rites), and had then done all that they could to prevent it from being built (Ezr 4:1-6), efforts which had proved successful. We do not know how far the work had got, but the work ceased and the proposed Temple had remained only partly built.

Once, however, the new rebuilding work began as a result of the activities of Haggai and Zechariah, the ‘Governor Beyond The River’ (named Tattenai), who was probably the governor of the Persian province in which Jerusalem was situated, along with other powerful men, had written to Darius asking that the work be made to cease (Ezr 5:6-17). Meanwhile, on being notified of this, Zerubbabel, Joshua and their followers continued work on the Temple, confident that they were doing God’s will and that He would therefore protect the work.

On search being made in the archives it was discovered that Cyrus had indeed given permission for the rebuilding of the Temple, and not only that, but had required that provision be made from state funds towards its rebuilding. Thus an order was issued by King Darius to the effect that the work should continue, and financial assistance be given towards the completion of the project and the provision of sufficient sacrifices to fulfil daily requirements so that they might make their offerings to the God of Heaven and pray for the life of the king and his sons (Ezr 6:6-12).

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

SECOND ADDRESS

On the Repentance of the People, Gods Presence among Them is promised

Hag 1:12-15

12And Zerubbabel, son of Shaltiel,14 and Joshua, son of Josadak, the High Priest, and all the rest of the people, listened to the voice of Jehovah their God, and to the words of Haggai the Prophet, according as Jehovah their God had sent him; 13and the people feared before Jehovah. Then Haggai the Prophet of Jehovah spoke to the people on the mission of Jehovah, saying: I am with you, saith Jehovah. 14And Jehovah stirred up the spirit of Zerubbabel, son of Shaltiel, Governor of Judah, and the spirit of Joshua, son of Josadak, the High Priest, and the spirit of all the rest of the people, and they came and worked upon the House of Jehovah 15of Hosts their God, On the twenty-fourth day of the sixth month, in the second year of Darius the King.15

EXEGETICAL AND CRITICAL

The effect of the Prophets words upon the people was powerful and abiding, and upon the very first indication of a change in their disposition, he is commissioned to tell them that Gods favor had already returned, and that He would assist them in their labors. The work is then speedily recommenced under the influence of that new zeal with which Jehovah inspires both leaders and people.

Hag 1:12. The dispute among the expositors as to whether means: the remnant of the people, those left from the Captivity, or: the rest of the people would seem to be needless, as it is only those who listened to the Prophets discourses that are described here, and they were assuredly not all the remnant of the people. It is true that the address had been delivered on a feast day; but from the religious character of the community at that time, we can hardly suppose that it had assembled in a body to worship. Nor can it be a later occasion that is alluded to, when they might be fully represented. In that case we would have to take as meaning that they obeyed the voice of the Lord. Their obedience is not exhibited before Hag 1:14-15, and what the present verse must mean is, that they were listening to the words above recorded. The words of Haggai the Prophet are, doubtless, not an additional discourse of Haggai unrecorded; they explain, by hendiadys, the voice of Jehovah their God, the message just delivered. It is unnecessary, with Koehler, Keil, et al., to render , according to. It is in fact questionable whether and indicate any difference in the application of . In 2Ki 20:13; Jer 23:16, is used with this verb in the sense of listening to. has here chiefly a causal sense. They discerned in the words of Haggai, the voice of God, and they listened to his address because he attested himself to be Gods messenger. And the people feared before Jehovah. This clause indicates one of the causes of the rapt attention of the people, as well as its most important result.

Hag 1:13. I am with you, saith Jehovah. This brief message,16 delivered at this crisis, is one of great significance in the experience of the people as reflected in the discourses of the Prophet. The fact that God could now promise his presence and assistance is proof that their fear before Him was followed by sincere repentance. In their ultimate significance the words themselves contain the only explanation of the immediate revival of the community, political and religious.

Hag 1:14-15. The promised presence and assistance of God, immediately vouchsafed, were manifested in the rekindled ardor of the discouraged leaders, who, with the repentant people, were now animated to engage with cheerful alacrity in the work to which they were summoned. After about three weeks spent in preparing material sufficient to justify the inception of the work, the walls of the Second Temple began again to rise from the foundations which had been laid fifteen years before by the same people.

DOCTRINAL AND ETHICAL

It is a decisive moment in the life of an individual or of a people when they are addressed with words of solemn warning, and discern therein the voice of God. On submission or indifference to those words is suspended their weal or woe, their glory or ruin. Let them but listen with that saving fear (, Hag 1:12) which is not hopeless terror, but in reality the birth-throes of a new and living hope, and Jehovah of Hosts Himself comes to be with them; and that not only for inspiration but also for help; the one being the condition of all noble exertion, the other the sure pledge of its triumph.

HOMILETICAL AND PRACTICAL

Hag 1:12. Successful preachers need not ascribe to themselves the merit of the results of their labors. It is the voice of God which makes their hearers listen.Whom God would make strong for his service He first subdues to his fear.

Hag 1:13-14. The presence of God in our labors: (1) The conditions on which it may be secured; (1) The conditions on which it may be secured; (2) Its influences upon our souls; (3) Its consequences in our achievements.

Burck: I am with you: here all former threatening is recalled, and all former disobedience forgiven: When God, the Prime Mover, moves the heart, then the work moves forward.

Matthew Henry: When God has work to do, He will either find or make men fit to do it, and stir them up to it. Those that have lost time have need to redeem time.

Moore: God is waiting to be gracious, and will meet the returning wanderer, even before his hand has begun the work of his service.

Footnotes:

[14]Hag 1:12., The first is dropped here, as in Hag 1:14 and Hag 2:2; see Green, 53, 3 a.

[15]Hag 1:15.Some MSS. and editions transfer this verse to the beginning of next chapter. The ordinary division is shown to be correct by the disagreement of dates in successive verses, which the other arrangement would involve.

[16]The phrase messenger of Jehovah is not applied to prophets exclusively; see Mal 2:7, where it is employed of the priests. It was a term more appropriate to the province of the former, but, especially in later when prophecy was retiring more into the background, its functions were often naturally transferred in some measure to the former, who thus became teachers of the people. Comp. Hvernick, Einleitung, 196.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 1233
CONSIDERATION OF OUR WAYS ENFORCED

Hag 1:2-5; Hag 1:12. Thus speaketh the Lord of Hosts, saying, This people say, The time is not come, the time that the Lords house should be built. Then came the word of the Lord by Haggai the prophet, saying, Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? Now therefore thus saith the Lord of Hosts; Consider your ways..Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high-priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord.

ALL the preceding prophets prophesied either before or during the Babylonish captivity: but Haggai, and the two who follow him prophesied after the return of the Jews from Babylon. What space of time Haggai continued to prophesy, we know not: but all his prophecies which are come down to us were delivered in the short space of two months. His principal office, in which he was soon joined by the Prophet Zechariah, seems to have been to stir up the Jews to rebuild their temple, and to assure them, that, however inferior to the former temple it might be in their eyes, it should in reality far surpass that in glory. In reference to their neglect, he reproves them with just severity; and shews them, that already had God inflicted his judgments on them on account of it; but assures them at the same time, that, if they will recommence and prosecute the work with diligence, his blessing shall be visibly poured out upon them [Note: Hag 2:15-19.].

In discoursing on this subject, we will notice,

I.

The conduct reproved

They had begun to build the temple about sixteen years before; but having been stopped by an edict from Artaxerxes, they had desisted, and had attended only to their own personal accommodations. But the Persian monarch was now dead; and they ought therefore to have availed themselves of that circumstance, and to have proceeded with the work. A whole year had elapsed, and they had not even thought of resuming the pious labour: they were even well pleased with the obstacle that had been put in their way; and satisfied their consciences with saying, that the Lords time for rebuilding the temple was not yet come. They did not say that they would never execute that work; but they justified their present neglect of it by this vain excuse.
Now this is precisely what we ourselves are prone to do,

1.

In reference to Gods temple which is to be erected in the world

[The Church is his temple, the habitation of God through the Spirit; and on the whole face of the globe is it one day to be erected. But when we call on persons to arise and work, they answer, The Lords time is not come. They see many difficulties to be surmounted; and, instead of regarding them as occasions only for calling forth their zeal, they consider them as indications that God does not require the work itself to be performed; thus making the dispensations of his providence a cloak for their own supineness. In reference to the conversion of the Jews in particular, this excuse is offered by many; and offered with as much confidence, as if they were acquainted with all the counsels of the Deity, and knew exactly all the times and the seasons which the Father has reserved in his own power. But this excuse of theirs is nothing more nor less than a plea for inactivity, and an acknowledgment, that they are altogether indisposed for the exertions which they are called to make in this sacred cause.]

2.

In reference to the temple which is to be erected in our own hearts

[Believers are temples of the Holy Ghost: Christ dwells in their hearts by faith: the Father too dwelleth in them, and they in him: and such temples all of us are called to be. But when persons of every description are urged to consecrate themselves entirely to the service of their God, they reply, as with one consent, The time is not come. They will not say, No; God never shall dwell in me; but, acknowledging it to be their duty to surrender up themselves to him, they think themselves excused from it by some providential impediment: one is too young to engage in such holy services as yet: another is too much immersed in business to afford the time: another is for the present afraid of offending some earthly superior: and thus, like the persons invited to the wedding in the Gospel, they all, on some frivolous pretext or other, unite in saying, I pray thee have me excused.]
But how vain such excuses are, may be seen by,

II.

The reproof administered

This consists of two parts; an expostulatory appeal, and a solemn admonition: Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? Now therefore, thus saith the Lord of Hosts, Consider your ways.
We then in like manner make our appeal to you
[Have you time for yourselves, and not for God? for your bodies, and not for your souls? for the affairs of this short transitory life, and not for those of eternity? Is it thus that ye have been taught of God; to seek the kingdom of God and his righteousness last? and to mind your own things only, and not the things of Jesus Christ [Note: Php 2:21.]?Was this a just return from those who had been delivered from their captivity in Babylon? and, if not from them, is it from you, who have been redeemed by the blood of Gods only dear Son from a bondage infinitely more tremendous, a bondage to sin and Satan, death and hell? Judge ye, whether it becomes you to be seeking your own carnal ease, interest, and pleasure; and to be neglecting the work of God, and the welfare of your immortal souls? Only let conscience deliver an unbiassed testimony, and we consent that you shall be judges in your own cause.]

To you also we offer this salutary admonition
[Consider your ways. Twice is this repeated by the prophet [Note: ver. 5, 7.]: and repeatedly should it be urged on all who are guilty of the conduct before described.

Consider your ways,in order to your humiliation. Look back, and see, how highly criminal they have been. The more fully you call them to remembrance, and the more distinctly you view them with all their several aggravations, the more you will see cause to humble yourselves before God in dust and ashes

Consider your ways, in order that you may see what indignation they have already excited in the bosom of an avenging God. The Jews were referred to the judgments which God in his providence had inflicted on account of their sin, as proofs of his heavy displeasure [Note: ver. 911.]: and, if we could with equal certainty be informed of the reasons of those chastisements which God from time to time has inflicted on us, either publicly in common with the whole land, or privately in our several persons and families, there can be no doubt but that we should find our sins to have been the root and ground of all. But without such infallible information from above, we should not presume to interpret the dispensations of Providence in this way, except in our own particular case; and even then we should do it with great caution and diffidence. Nevertheless in many instances we may clearly read our sin in our punishment. We have preferred the cares and pleasures of the world; and we have been given over to a worldly mind: we have been impenitent; and have been delivered up to hardness of heart: we have disregarded the gracious visits of our God; and he has withdrawn himself from us altogether: he has left us to be filled with our own devices, and to eat of the fruit of our own ways.

Once more; Consider your ways, in order to the amending of them in future. To this the Jews were called [Note: Hag 2:4.]; and to this we also are called: and without this, all consideration of our ways would be to no purpose Determine then, with David, not to give sleep to your eyes, or slumber to your eye-lids, till your hearts are become a temple for the Lord, an habitation for the mighty God of Jacob [Note: Psa 132:4-5.].]

Happy the prophet who executed his office with such fidelity! and happy the people who were favoured with such a monitor! may our testimony also correspond with his in,

III.

The effect produced

Great and instantaneous was the change wrought on their minds
[The remnant of the people, from the highest to the lowest, all obeyed the voice of the Lord, and of the prophet whom he had sent unto them. They all began to fear the Lord, and in little more than three weeks actually commenced the work to which they were called [Note: ver. 14.]. O that such a change also might be wrought in us! O that our governors also, both in Church and State, might obey the call; and that all classes of the community would begin, as with one heart and one mind, to serve the Lord; first, to get their whole souls sanctified unto the Lord; and then, to promote his glory through-out the world! ]

Great also was the encouragement instantly afforded them by God himself
[No sooner did they evince a desire to comply with Gods command, than God commissioned his prophet to say to them, I am with you, saith the Lord [Note: ver. 13.]. And no sooner did they set about the work, than God called them to notice the very day, and pledged himself from that hour to bless them [Note: Hag 2:15-19.]. Yea, even the very day of their change did God himself register, not only in the book of his remembrance in heaven, but in the written records of his prophet on earth: In the four and twentieth day of the sixth month, in the second year of Darius the king [Note: ver. 15.]. O that this present year of our king might be so marked! yea, that this very day might be so registered, as the season of a remarkable conversion of our souls to God! Be assured, that, if only one amongst us should now begin to obey his call, and to turn from earthly vanities to the Lord our God, it should not be overlooked, nor should it be forgotten in the eternal world. The very angels in the presence of God would shout for joy: and if they would notice it with such delight, we may be well assured that our God and Saviour, at whose call we turn, will not he regardless of so blessed an event.]

Conclusion

[The time will come when you will deeply regret that you have wasted the present hours in frivolous pursuits. Your past ease, and pleasure, and vanities, of whatever kind they have been, where are they? What fruit of them all have you at this time? Compare them with one single hour that has ever been spent in penitential sorrow: Is there any comparison as to the satisfaction they have left behind them?
Again: For what end is your time now allotted you by God? Is it for no higher purpose than to advance your temporal interests? Is there no work that you have to do for him, and none for your own souls?
Again: Will it not be a bitter subject of regret to yon in a dying hour, that the day in which you might have worked is passed away; and that the night is arrived when no man can work?
To all then, I say, in the name of the Most High God, Consider your ways. Consider the evil of them, that you may see your guilt; consider the fruit of them, that you may bewail your folly; consider the commands of God relating to them, that you may amend them henceforth, and obtain from God the blessings reserved for you in the eternal world.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

“Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD. (13) Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I am with you, saith the LORD. (14) And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God, (15) In the four and twentieth day of the sixth month, in the second year of Darius the king.”

This Zerubbabel is a remarkable name. It means a stranger: from Zer and Babel, confusion; alluding to the Old Tower in the plains of Shinar. But his father’s name is yet more so, Shealtiel ; a compound word from Shealtu, I have asked, and El, God. Joshua is well known as being the same name in Hebrew, as Jesus in Greek, and both meaning a Saviour. There is somewhat very striking in what is here said, of the Lord’s exciting the minds of those men, and all the people to the work. Reader! Recollect that scripture, Phi 2:13 , And learn from hence, an additional testimony of the truth of sovereign grace. Oh! how certain it is, that all the good that is done upon earth, the Lord doeth it himself!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Hag 1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.

Ver. 12. Then Zerubbabel, the son of Shealtiel, &c. ] So mighty in operation, so quick and powerful, is the good word of God in the mouths of his faithful ministers, when seconded and set on by his Holy Spirit. See for this Isa 55:10-11 Jer 23:28-29 Act 19:20 1Co 14:24-25 Heb 4:12 . See that scala coeli, ladder of heaven, as one calleth it, Rom 10:14-15 , and consider how mightily the word of God grew and prevailed in those primitive times. It spread through the world like a sunbeam, saith Eusebius; it was carried about into all places as on eagles’, or, rather, as on angels’ wings. Athanasius of old and Luther of late, were strangely upheld and prospered against a world of opposers to the truth they preached. Farellus gained five large cities with their territories to Christ. How admirably and effectually King Edward VI was wrought upon by a sermon of Bishop Ridley’s, touching works of charity, see his Life, written by Sir John Heywood. It is the Spirit that quickeneth the seed of the word, and maketh it prolific and generative. And as in the body there are veins to carry the blood, and arteries to carry the spirits that quicken the blood; so is it with the word and spirit in the soul. If God’s Spirit open not man’s heart, the word cannot enter. If he enlighten not both organ and object, Christ, though never so powerfully preached, is both unkent and unkist, as the northern proverb hath it. The word heard profited them not, because not mixed with faith in them that heard it, Heb 4:2 . They heard it only with the hearing of the ear, with that gristle that grew on the outside of the head; whereas they should have drawn up the inward ear to the outward, that one and the same sound might have pierced both. But this all that hear cannot do, because all are not of God, Joh 8:47 , and so have not his earmark, spiritual senses habitually exercised to discern good and evil, Heb 5:14 ; they have a heavy ear, which is a singular judgment, Isa 6:10 .

With all the remnant of the people ] i.e. The generality of the returned captives followed their leaders. A remnant they are called, because but few in comparison of those many hedge rogues, Mr Dyke calleth them, potters they are called, 1Ch 4:23 , men of base and low spirits, that dwelt still in Babylon among plants and hedges; being the base brood of those degenerated Israelites, who, when liberty was proclaimed for their return to Jerusalem, chose rather to get their living by making pots for the King of Babylon. These are ancient, or rather obsolete things, as Junius rendereth it, worn out and forgotten; and indeed they deserve to be utterly forgotten, and not written or reckoned among the living in Jerusalem, Isa 4:4 .

Obeyed the voice of the Lord their God ] With the obedience of faith; and this they did by the good example of their rulers. Thus, when Crispus, the chief ruler of the synagogue, believed, many of the Corinthians believed also, Act 18:8 , When the kings of Judah were good or evil the people were so likewise. Great men are the lookingglasses of their country; according to which most men dress themselves. Qualis Rex, talis grex. How excellent a king, such a great company. “Why compellest thou the Gentiles,” said Paul to Peter, so, by thine example, to Judaize? Gal 2:14 .

And the words of Haggai the prophet ] Whose mouth God was pleased to make use of. And this is added for a confirmation of the prophet’s calling to the work; because of long time before there had been no prophet among the people, nor any to tell how long, as the Church complaineth, Psa 74:9 .

As the Lord their God had sent him ] Heb. according as the Lord their God had sent him, after the same manner they heard, and obeyed the prophet, as the Lord had sent him; they did not wrest his words to a wrong sense; nor did they question his commission; but receiving it as the word, not of man, but of God, they set forthwith upon the work, yielding as prompt and present obedience, as if God with his own mouth had immediately spoken to them from heaven.

And the people did fear before the Lord ] As if he himself bad been visibly present in his own person. So St Peter’s hearers, Act 10:33 , Now, therefore, say they, we are all here present before God, to hear all things commanded thee of God. If young Samuel had known that it was the Lord that called him once and again he would not have returned to his bed to sleep. If men were well persuaded that the God of heaven bespeaks them by his faithful ministers they would not give way to wilful wanderings, but hear as for life, and fear to do anything unworthy of such a presence; they would work out their salvation with fear and trembling, yea, work hard at it, as afraid to be taken with their task undone. “They that fear the Lord will keep his covenant,” saith David, Psa 103:13 “Fear God, and keep his commandments,” saith Solomon, Ecc 12:14 “And, in every nation he that feareth God and worketh righteousness is accepted of him,” saith Peter, Act 10:35 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Hag 1:12-15

12Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God and the words of Haggai the prophet, as the LORD their God had sent him. And the people showed reverence for the LORD. 13Then Haggai, the messenger of the LORD, spoke by the commission of the LORD to the people saying, ‘I am with you,’ declares the LORD. 14So the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of hosts, their God, 15on the twenty-fourth day of the sixth month in the second year of Darius the king.

Hag 1:12 Zerubbabel See note at Hag 1:1.

Joshua See note at Hag 1:1.

NASB, NKJV,

NRSVobeyed

TEVdid

NJBpaid attention

This is literally heard (BDB 1033, KB 1570, Qal IMPERFECT) with the added connotation of to hear so as to do. They acted on YHWH’s message through Haggai.

And the people showed reverence for the LORD Notice that the people had to first respond (i.e., obey, lit. hear, BDB 1033, KB 1570, Qal IMPERFECT and fear, BDB 431, KB 432, Qal IMPERFECT) to YHWH in faith and then YHWH blessed them with His presence (cf. 2Ch 15:2; 2Ch 20:17). There is a balance in the Bible between human effort and God’s undeserved blessing (cf. Php 2:12-13).

Hag 1:13 Notice the introductory phrase by which the author asserts that YHWH spoke a message to him, which he is passing on in first person. The exact mechanism of the inspiration is not revealed, but that it was a message from God is emphatically stated. The Bible is either a revelation from God or it is a fraud!

I am with you, declares the LORD The phrase I am is a form of YHWH, the covenant name for God, from Exo 3:14 (see Special Topic: Names for Deity at Oba 1:1). The great affirmation of God’s presence with them was an answer to the years that the glory had not been there (cf. Eze 10:19-20). These people desperately needed to hear that God had renewed the covenant (i.e., Gen 26:3; Gen 26:24; Gen 28:15; Gen 31:3; Isa 41:10; Isa 43:2; Isa 43:5; Jer 1:8; Jer 1:19; Jer 15:20; Jer 30:11; Jer 42:11; Jer 46:28) and that His glory had returned to His people.

Hag 1:14 So the LORD stirred up the spirit of Zerubbabel As YHWH instigated the revelation to Haggai, so too, He worked (i.e., stirred up or awakened, BDB 734, KB 802, Hiphil IMPERFECT) in the life of the returning Judean prince, as He did so with many others:

1. Deborah, Jdg 5:12

2. Barak, Jdg 5:12

3. Pul, King of Assyria, 1Ch 5:26

4. Cyrus, King of Persia, 2Ch 36:22; Ezr 1:1; Ezr 1:5; Isa 13:17; Isa 41:2; Isa 45:13

5. Persian king, Dan 11:1

6. eschatological army, Joe 3:7; Joe 3:9; Joe 3:12

7. sons of Zion against sons of Greece, Zec 9:13

8. kings against YHWH’s Messiah, Zec 13:7

YHWH is in control of history for His redemptive purposes!

spirit The Hebrew term (BDB 924) here means the person of. The NT Special Topic below reflects the Hebrew term’s usage. See Special Topic following.

SPECIAL TOPIC: SPIRIT IN THE BIBLE

all the remnant This term (BDB 984, cf. Hag 1:12) has important theological significance in some texts, but here it refers to all of those who returned to Palestine from Babylonian exile.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

the LORD of hosts See Special Topic: Lord of Hosts .

Hag 1:15 Many have assumed a wrong date in Hag 1:15, but this is possibly related to the length of time (approximately 3 months) it took to gather the materials for the beginning of construction. The NRSV, JPSOA, and NJB see Hag 1:15 b as starting a new literary unit.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the remnant: which had returned from Babylon. Compare Hag 1:14; Hag 2:2, &c.

God. Hebrew. Elohim. App-4.

as = according as. Some codices, with a special various reading called Sevir (App-34), one early printed edition, and Syriac, read “with which”.

sent him. Some codices, with Septuagint, Syriac, and Vulg, read “sent him unto them”. Compare Jer 43:1.

Fuente: Companion Bible Notes, Appendices and Graphics

the True Glory of Gods House

Hag 1:12-15; Hag 2:1-9

One earnest man can arouse an entire community. Let a fire glow in our hearts, and it will spread. Assured of Gods presence and favor, within three weeks the whole land was awake. Note the cooperation of Gods Spirit with the message of His servant, the Lord stirred up. Let us ever seek and rely on His cooperation! We are witnesses, so also is the Holy Spirit! Three prophecies occupy the following chapter. In the first, Hag 1:1-9, the Jews are encouraged to persevere. Although there was no comparison between the glory of Solomons Temple and the splendor of this, they must not be discouraged. Though they might deplore the absence of the sacred fire of the Shekinah, of the Ark with its cherubim, of the Urim and Thummim, and of the spirit of prophecy, yet the Messiahs presence, which would be associated with the second Temple would more than compensate for their deficiency, since He was the antitype of them all. If we lack many of the advantages and attractions in which others excel, let us be more than satisfied to possess Christ. And be it always remembered that Christian worship seeks to realize the presence of Him who said: I am in the midst. Without that a cathedral is an empty void; with that, a barn will be heaven. For Hag 1:6-7 see Heb 12:26-28. This little while in Gods arithmetic lasted for 517 years.

Fuente: F.B. Meyer’s Through the Bible Commentary

CHAPTER 1:12-15

The Second Address

The spirit of God carried home the burning message of rebuke, and that happened which did not happen with the generation before the captivity. They considered their ways. They took it to heart. They knew the Lord had spoken, and that He was right, the rebuke well earned. Happy are all those who act always in this way, who humble themselves and are obedient to the Lord. It is a refreshing scene which the twelfth verse records. They all united, Zerubbabel, Joshua, and all the remnant of the people. There was not one dissenting voice. They all obeyed the Lord and the words of the prophet.

Then Haggai, the LORDS messenger, spoke again in the LORDS message unto the people. It is striking how it is made prominent that he did not speak of himself, but was the Lords messenger and brought the Lords message. Would to God that all those who claim the dignity of a minister of the gospel were all the Lords messengers, and spake nothing but the Lords message. The greatest curse in Christendom today is the man who claims to be the Lords servant, but has no message from the Lord, for the reason that he has lost faith in the Word of God.

Another has pointed out the fact that Haggai is the one prophet who is directly called Jehovahs messenger. He is the least of the post-exilic prophets, yet the Lord puts this honor upon him. In spite of his inferior style, according to the critics, the Lord owns him by this title of distinction.

And what was his message at this time? I am with you, saith the LORD. That is the content of the second address; just one sentence. But what a sentence it is! What assurance it brings to the heart, and how it inspires faith to action. I am with you, saith the LORD. Such is our blessed assurance. Lo, I am with you always, even unto the end of the age. And as we look to Him and trust Him there is power.

The result was a mighty revival in the good work. The Lord stirred them up through His Word, the brief message He sent. Every true revival begins the same way. It has been well said, I am with you, is the saving principle for faith in the weakest possible day, and let me add, what had they better in the brightest day?

Fuente: Gaebelein’s Annotated Bible (Commentary)

fear

(See Scofield “Psa 19:9”)

Fuente: Scofield Reference Bible Notes

Zerubbabel: Hag 1:14, Ezr 5:2, Isa 55:10, Isa 55:11, Col 1:6, 1Th 1:5, 1Th 1:6, 1Th 2:13, 1Th 2:14

fear: Gen 22:12, Psa 112:1, Pro 1:7, Ecc 12:13, Isa 50:10, Act 9:31, Heb 12:28

Reciprocal: 1Ch 3:19 – Zerubbabel 1Ch 6:15 – Jehozadak Ezr 2:2 – Zerubbabel Ezr 3:2 – Jeshua Ezr 5:16 – laid Ezr 6:14 – through Neh 12:1 – Zerubbabel Zep 2:7 – the remnant Zec 3:1 – Joshua Zec 8:9 – the prophets Mat 1:12 – and

Fuente: The Treasury of Scripture Knowledge

Hag 1:12. The exhortation of the prophet had the desired effect. It is interesting to note that in their obedience it Includes the words of the prophet with those of God. It was as it should be for when God inspires a man to deliver an order to the people it comes with as much authority as if He spoke directly to them.

Fuente: Combined Bible Commentary

Hag 1:12-13. Then Zerubbabel, &c., obeyed the voice of the Lord Compare Ezr 5:1-2; where see the notes. Then spake Haggai the Lords messenger Or prophet; in the Lords message That is, who spake what follows, not in his own name, but in the name of God, saying, I am with you, saith the Lord To afford you all the help you need, and to give success to your undertaking.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Hag 1:12-15. The Effect of Haggais Eloquence.Work was actually begun at the Temple twenty-three days after the first appeal. The phrase the remnant (apparently editorial), probably has the same sense as in Jer 24:8; Jer 40:11; Jer 40:15; Jer 41:10; Jer 41:16; Jer 42:2; Jer 42:15; Jer 42:19, etc., and denotes those who have not been carried away into exile.

Fuente: Peake’s Commentary on the Bible

1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the {k} voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.

(k) This declares that God was the author of the doctrine, and that Haggai was but the minister, as in Exo 14:31 , Jud 7:20, Act 15:28 .

Fuente: Geneva Bible Notes

C. The Israelites’ response 1:12-15

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Haggai’s preaching moved Zerubbabel, Joshua, and the remnant of Israelites who had returned from captivity to obey the Lord. This demonstrated reverence for Him.

"Haggai referred to the people as a remnant (here and also in Hag 1:14 and in Hag 2:2), not merely because they were survivors of the Babylonian Exile but also because they were becoming what the remnant of God’s people should always be-those who are obedient within their covenant relationship to the Lord (cf. Isa 10:21)." [Note: F. Duane Lindsey, "Haggai," in The Bible Knowledge Commentary: Old Testament, p. 1540.]

This term probably refers to the entire Judean population, consisting of both those who had returned from Babylon and those who had remained in the Promised Land (cf. Jer 8:3; Eze 5:10; Eze 9:8; Eze 11:13). [Note: See Taylor, p. 139.]

"When times are prosperous, it may be easier to dismiss a word of prophetic rebuke; but hard times often expose raw nerves of the spiritual life that has grown insensitive to God’s spirit. Frequently it is in the midst of exceptional human difficulty that God’s word finds its greatest success." [Note: Ibid., p. 137.]

 

"God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." [Note: C. S. Lewis, The Problem of Pain, p. 81.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)