10<\/strong>. the heaven over you<\/em>, &c.] Lit. upon you are stayed the heavens.<\/strong> Some understand by “upon” or “against” you, “on your account,” on account of, or in punishment of your sins ( for your sake<\/em>, R. V. text). But there would be something of tautology in this, because the same thing has been said in the first word of the verse, “therefore” (on account of what has been mentioned in the preceding verses) has this judgment come upon you. It is better therefore to take it, as in A. V., and R. V. margin, “the heaven over you.” Compare the terms in which the judgment had been threatened by Moses, “thy heaven that is over thy head shall be brass,” Deu 28:23<\/span>.<\/p>\n from dew<\/em> ] not rain only, but even dew had been withholden. “Coeli non solum pluviam non dederunt, sed ne rorem quidem, quo arentes agri saltem humore modico temperarentur.” Hieron. We must not forget how copious, and therefore how important to the husbandman, especially in the absence of rain, was the dew in Palestine. “In a latitude so high as ours, and which yet has a mean temperature higher than its degrees should give it, the chill of the night serves only to shed fog or mist upon the lower stratum of air; but in warmer climates and in no country is it more so than in Syria the vast burden of the watery element, which the fervour of day has raised aloft, becomes, quickly after sunset, a prodigious dew, breaking down upon the earth, as a mighty yet noiseless deluge.” Isaac Taylor, Spirit of Heb. Poetry<\/em>, c. IV. pp. 85, 86.<\/p>\n Therefore, for you, – <\/B>on your account; (As in Ps. 44:43.) for your sins, (Jon.) He points out the moral cause of the drought, whereas men think of this or that cause of the variations of the seasons, and we, e. g., take into our mouths Scriptural words, as murrain of cattle, and the like, and think of nothing less than why it was sent, or who sent it. Haggai directs the mind to the higher Cause, that as they withheld their service from God, so, on their account and by His will, His creatures withheld their service from them.<\/P><\/p>\n Hag 1:10<\/span><\/p>\n Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.<\/em><\/p>\n<\/p>\n Nature penalties<\/strong><\/p>\n With respect to the withholding of dew and of produce, we know that the prophets took from the law what served to teach the people, and accommodated it to their own purposes. The curses of the law are general (Deu 11:17<\/span>). It is therefore the same thing as though the prophet had said that what God had threatened by Moses was really fulfilled. It ought not to have been to them a new thing, that whenever heaven denied its dew and rain, it was a sign of Gods wrath. But as, at this day, during wars, or famine, or pestilence, men do not regard this general truth, it is necessary to make the application: and godly teachers ought wisely to attend to this point, that is, to remind men, according to what the state of things and circumstances may require, that God proves by facts what He has testified in His Word. God intimates that the heavens have no care to provide for us, and to distil dew so that the earth may bring forth fruit, and that the earth also, though called the mother of men, does not of itself open its bowels, but that the heavens as well as the earth bear a sure testimony to His paternal love, and also to the care which He exercises over us. God then shows, both by the heavens and the earth, that He provides for us; for when the heavens and the earth administer and supply us with the blessings of God, they thus declare His love towards us. So also, when the heaven is, as it were, iron, and when the earth with closed bowels refuses us food, we ought to know that they are commissioned to execute on us the <\/strong>vengeance of God. For they are not only the instruments of His bounty, but, when it is necessary, God employs them for the purpose of punishing us. (John Calvin.<\/em>)<\/p>\n Verse 10<\/span>. Therefore the heaven over you is stayed from dew<\/B><\/I>] It appears from the following verse that God had sent a drought upon the land, which threatened them with scarcity and famine.<\/P> <\/p>\n Therefore; <\/B>for your great intolerable neglect of God, his house and worship. <\/P> The heaven, <\/B>Heb. heavens<\/I>. is stayed; shut up, sealed, prohibited; God, whose they are, hath forbidden them, they drop not one pearl of dew; and the earth must be barren, when dry without the fructifying influences of heaven. <\/P> <\/p>\n 10. heaven . . . is stayed fromdew<\/B>literally, “stays itself.” Thus heaven or the skyis personified; implying that inanimate nature obeys Jehovah’s will;and, shocked at His people’s disobedience, withholds its goods fromthem (compare Jer 2:12<\/span>; Jer 2:13<\/span>).<\/P><\/p>\n Therefore the heaven over you is stayed from dew<\/strong>,…. Or, “therefore over”, or “upon you” a; where should be a stop; that is, because, of your neglect of the house of God; therefore upon you, and upon you only, and not upon other nations, the heaven is restrained from letting down the dew: or, “therefore I am against you” b; for the above reason, and which the following things show; and sad it is to have God to be an enemy, and against a people! or, “for your sake”; so the Syriac version, to which sense is the Targum,<\/p>\n “therefore for your sins;”<\/p>\n and so Jarchi, “the heaven is stayed from dew”; none descends from it; the Lord, who has the ordering of it, will not suffer it: to have the dew fall upon the earth in the night season is a great blessing; it makes the earth fruitful, revives the corn, plants, and herbs, and causes them to flourish and increase; and to have it restrained is a judgment:<\/p>\n and the earth is stayed [from] her fruit<\/strong>; from bringing forth its increase, which is the consequence of the dew being withheld.<\/p>\n a – “propterea super vos”, Varenius, Reinbeck, Burkius. b “Idcirco contra vos”, Junius & Tremellius, Piscator.<\/p>\n He confirms what the last verse contains—that God had made it evident that he was displeased with the people because their zeal for religion had become cold, and, especially, because they were all strangely devoted to their own interest and manifested no concern for building the Temple. Hence, he says, therefore the heavens are shut up and withhold the dew; that is, they distil no dew on the earth; and he adds, that the earth was closed that it produced no fruit; it yielded no increase, and disappointed its cultivators. As to the particle על-כן, ol-can, we must bear in mind what I have stated, that God did not regard the external and visible Temple, but rather the end for which it was designed; for it was his will then that he should be worshipped under the ceremonies of the law. When, therefore, the Jews offered mutilated, lame, or diseased sacrifices, they manifested impiety and contempt of God. It is yet true, that it was the same thing as to God; but he had not commanded sacrifices to be offered to him for his own sake, but that by such services they might foster true religion. When, therefore, he says now, that he punished their neglect of the Temple, we ought ever to regard that as a pattern of heavenly things, so that we may understand that the coldness and indifference of the Jews were reproved; because it hence evidently appeared that they had no care for the worship of God. <\/p>\n With respect to the withholding of dew and of produce, we know that the Prophets took from the law what served to teach the people, and accommodated it to their own purposes. The curses of the law are general. (Deu 11:17<\/span>.) It is therefore the same thing as though the Prophet had said, that what God had threatened by Moses was really fulfilled. It ought not to have been to them a new thing, that whenever heaven denied its dew and rain it was a sign of God’s wrath. But as, at this day, during wars, or famine, or pestilence, men do not regard this general truth, it is necessary to make the application: and godly teachers ought wisely to attend to this point, that is, to remind men, according to what the state of things and circumstances may require, that God proves by facts what he has testified in his word. This is what is done by our Prophet now, withheld have the heavens the dew and the earth its produce (140) <\/p>\n In a word, God intimates, that the heavens leave no care to provide for us, and to distil dew so that the earth may bring forth fruit, and that the earth also, though called the mother of men, does not of itself open its bowels, but that the heavens as well as the earth bear a sure testimony to his paternal love, and also to the care which he exercises over us. God then shows, both by the heavens and the earth, that he provides for us; for when the heavens and the earth administer and supply us with the blessings of God, they thus declare his love towards us. So also, when the heaven is, as it were, iron, and when the earth with closed bowels refuses us food, we ought to know that they are commissioned to execute on us the vengeance of God. For they are not only the instruments of his bounty, but, when it is necessary, God employs them for the purpose of punishing us. This is briefly the meaning. <\/p>\n (140) Calvin seems to have overlooked [ עליכם ], “on your account.” The verse is— <\/p>\n Therefore, on your account, withheld have the heavens from dew, And the earth has withheld its produce. <\/p>\n The verb [ כלא ], to restrain, to keep back, to withhold, is used here twice, and in the first line in an intransitive sense, and in the second in a transitive sense, as it is often the case in other languages, when the same verb is both neuter and active. <\/p>\n The 11th verse is passed by without any particular remarks. The word [ חרב ] is rendered “ Siccitas —drought,” as Jerome does, and also our version, as well as Newcome and Henderson; but Grotius and also Marckius very justly observe, that it means here “waste,” or “desolation,” it being the same word as is applied to God’s house in verse 9. They left his house a waste; by a just retribution he had brought or called for a waste on the land, etc. The contrast is so evident that it cannot be denied. The ideal meanings of the word is to be waste or desolate: it is then applied to various things which produce desolation, the sword, drought, pestilence, etc.; but it is used here in its primary sense, and the contrast is very striking: “My house has been left waste; I have caused a waste to come upon every thing else.” The verse may be thus rendered— <\/p>\n And I have called for a waste On the land and on the mountains, And on the corn and on the wine and on the oil, And on whatever the ground produces, And on man and on the cattle, And on all the labor of the hands. <\/p>\n —<\/p>\n Ed. <\/p>\n (10) Over you.<\/strong>Better, on your account.<\/em>Scil.,<\/em> because of the neglect of Gods House, mentioned in Hag. 1:9<\/span>.<\/p>\n Hag 1:10 Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit.<\/p>\n Ver. 10. Therefore the heaven over you is stayed from rain, &c.<\/strong> ] It is never well with man (whose life is ever in fuga,<\/em> in flight, as the philosopher hath it, and must be maintained by meat, as the fire is by fuel) till God “hear the heaven, and the heaven hear the earth, and the earth hear the corn, the wine, and the oil, and these hear Jezreel,” Hos 2:21-22<\/span> , where we may see the genealogy of these good creatures resolved into God. The earth, though a kind mother, cannot open her bowels, and yield “seed to the sower, and bread to the eater,” if not watered from above. The heaven, though the storehouse of God’s good treasure, which he openeth to our profit and nourishment, Deu 28:12<\/span> , cannot drop down fatness upon the earth if God close it up, and withhold the seasonable showers. This the very heathens acknowledged in their fictions of Jupiter and Juno; and the Metapontines, having had a good harvest, consecrated , a harvest cut in gold, to their god, in the temple at Delphi. Now, when a rabble of rebels shall conspire against God, and fight against him with his own weapons, as Jehu did against Jehoram with his own men, what can he do less than cut them short? that make them know the worth of his benefits by the want of them?<\/p>\n the heaven, &c. Reference to Pentateuch (Lev 26:19. Deu 28:23). App-92. <\/p>\n dew. See note on Psa 133:3. <\/p>\n and. Note the Figure of speech Polysyndeton (App-6), emphasizing each item which is particularized here, and in Hag 1:11. <\/p>\n Lev 26:19, Deu 28:23, Deu 28:24, 1Ki 8:35, 1Ki 17:1, Jer 14:1-6, Hos 2:9, Joe 1:18-20 <\/p>\n Reciprocal: Psa 105:16 – Moreover Psa 107:37 – which may Amo 4:7 – I have Zec 8:12 – the heavens<\/p>\n Hag 1:10. Moisture from above and fertility from the earth had been withheld from their crops as a punishment for their neglect of duty.<\/p>\n The hot weather and poor harvests that the returned exiles were enduring were due to their selfish behavior (cf. Lev 26:19-20; Deu 28:22-24). Dew was the only form of moisture that plants enjoyed during the hot summer months, beside artificial irrigation, but even that was unavailable. The Lord had decreed drought that affected all their essential products and all aspects of their lives (cf. Deu 28:38).<\/p>\n "Those who plan to give to God ’once they have enough for themselves’ will never have enough for themselves!" [Note: Dyer, p. 816.] <\/span><\/p>\n Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit. 10. the heaven over you, &c.] Lit. upon you are stayed the heavens. Some understand by “upon” or “against” you, “on your account,” on account of, or in punishment of your sins ( for your sake, R. V. … Continue reading “Exegetical and Hermeneutical Commentary of Haggai 1:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22861","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22861","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22861"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22861\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22861"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22861"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22861"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"