13<\/strong>. messenger<\/em> ] The word is that commonly used for an angel<\/em> in the O.T., but its first and proper meaning is messenger. In the same way in the N.T., the same word ( ) is used generally in its restricted sense for an angel, and occasionally in its wider sense for a messenger (Luk 7:27<\/span>; Luk 9:52<\/span>; Jas 2:25<\/span>). Haggai is the only prophet who uses this title of himself. It is, to say the least, doubtful whether Moses as a prophet is intended by it in Num 20:16<\/span>. Malachi (“my angel or messenger”) has it for the only name by which we know him, and he uses it of the Jewish priest (Mal 2:7<\/span>), and of John Baptist the forerunner of our Lord, and of our Lord Himself, “the messenger of the Covenant” (Mal 3:1<\/span>).<\/p>\n I am with you<\/em> ] Lit. I with you.<\/strong> This short but all-sufficient promise, varied sometimes by the corresponding expression of faith, “ God with us<\/em>,” or by the record of its fulfilment, “ Jehovah was with him<\/em>,” shines out like a bright star in times of darkness and need to individual saints, and to the Church at large in the O.T. It is given to Jacob at Bethel at the outset of his journey (Gen 28:15<\/span>); to Moses at the Bush, when called to be the deliverer of his people (Exo 3:12<\/span>); to Joshua, when he took up for completion the unfinished work of Moses (Jos 1:5<\/span>); to Jeremiah at his entrance on the difficult work of prophesying (Jer 1:8<\/span>). It was fulfilled to Joseph when sold a slave into Egypt (Gen 39:2<\/span>), and when made a prisoner there on a false accusation (ver. 21). It was the battle-cry of the Church when threatened with the invasion of the proud Assyrian (Isa 8:10<\/span>), and the refrain of her song of victory when the Assyrian was overthrown (Psa 46:7<\/span>; Psa 46:11<\/span>). In the N. T. it finds its full accomplishment in Him who is “Emmanuel, God with us” (Mat 1:23<\/span>). Here Haggai sums up the promise of all needful resources for the work, and protection from the jealous foes who had so long hindered it, and conveys the assurance of a prosperous issue in the few short words, “I with you, saith Jehovah.”<\/p>\n And Haggai, the Lords messenger – <\/B>Malachi, whose own name was framed to express that he was the Lords messenger, and Haggai alone use the title, as the title of a prophet; perhaps as forerunners of the great prophet whom Malachi announced. Malachi also speaks of the priest, as Mal 2:7<\/span> the messenger of the Lord of hosts, and prophesies of John Baptist as Mal 3:1<\/span> the messenger of the Lord, who should go before His face. Haggai, as he throughout repeats that his words were Gods words, frames a new word to express, in the language of the New Testament; 2Co 5:20<\/span> that he had an embassy from God; in the Lords message.<\/P> I am with you – <\/B>All the needs and longings of the creature are summed up in those two words, I with you. Who art Thou and who am I? Thou, He Who Is; I, he who am not; nothing, yea worse than nothing. Yet if Rom 8:31<\/span>, God be for us, Paul asks, who can be against us? Our blessed Lords parting promise to the Apostles, and in them to the Church, was, Mat 28:20<\/span>. Lo I am with you alway, even to the end of the world. The all-containing assurance goes beyond any particular promise of aid, as , I will help you, and will protect you, so that your building shall have its completion. This is one fruit of it , since I am in the midst of you, no one shall be able to hinder your building. But, more widely, the words bespeak His presence in love, who knows all our needs, and is Almighty to support and save us in all. So David says Psa 23:4<\/span>, when I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me: and God says by another Psa 91:15<\/span>, I will be with him in trouble, and by Isaiah Isa 43:2<\/span>, When thou passest through the waters, I will be with thee.<\/P> <\/p>\n Hag 1:13<\/span><\/p>\n Then spake Haggai, the Lords messenger, in the Lords message unto the people.<\/em><\/p>\n<\/p>\n The message of Jehovah<\/strong><\/p>\n This means in his official capacity as a messenger or ambassador of Jehovah, with the authority of Him in whose name he spake. There is something very beautiful in the sudden change of tone manifest in the message of God. The people had not yet begun to work, but as soon as they showed a disposition to do so, the stern and reproving tone of God is <\/strong>changed for one of the most exquisite tenderness. It is as if He hastened to forget their former unfaithfulness, and to assure them that, in spite of all, He was not only willing to be with them, but actually was with them as soon as their hearts turned towards Him. This presence of God is regarded rightly as being the highest blessing that could be bestowed on them, and the surest guarantee of success. They had the same jealous enemies yet round them that had arrested the work before, but God assures them that now He was with them, and nothing should be allowed again to hinder the work. (T. V. Moore, D. D.<\/em>)<\/p>\n<\/p>\n The Lords messenger proclaiming union<\/strong><\/p>\n Verse 13<\/span>. Then spake Haggai<\/B><\/I>] He was the Lord’s messenger<\/I>, and he came with the Lord’s message<\/I>, and consequently he came with authority<\/I>. He is called malach Yehovah, the angel of<\/I> Jehovah<\/I>, just as the pastors<\/I> of the seven Asiatic churches are called ANGELS of the Churches<\/I>, Re 1:20<\/span>.<\/P> <\/P> I<\/B><\/I> am <\/B>with you, saith the Lord.<\/B><\/I>] Here was high encouragement. What may not a man do when God is his helper?<\/P> <\/p>\n Then; <\/B>when the people showed their obedience, and the willingness of their minds, then God encourageth them by his prophet. <\/P> Messenger; <\/B>legate or envoy, the Hebrew word signifieth also an angel; but this is not surf, clout to prove their opinion, who dream that Haggai was not a man, but an angel in the form of a man; the word here used (arising from a word that signifieth to send, and paraphrased by a word that primarily signifieth to send as messengers are sent) doth speak an angel from his office and work, as he ministereth before the Lord, and runneth swiftly on his errand; it speaketh not the nature or essence of angels, as they are spirits. The French version (which I use, printed at Rochelle, 1616) reads it, like ours, ambassador. So Haggai was Gods messenger or ambassador to his people; no angel. <\/P> In the Lords message; <\/B>as becometh an ambassador. in the words of his master, so Haggai delivered the Lords message. <\/P> Unto the people; <\/B>not excluding the governors; but the people are only mentioned, for that the prophet spake to the whole assembly, or because the Lord would encourage them most, who most needed encouragement. <\/P> I am with you; <\/B>a great promise, and which contains all they can need or desire; it insureth Gods presence always with them, and his assistance always to them, and his blessing always upon them. He will be always for, as well as always with them, and then Tatnai, Shethar-bozhal, Sanballat, and all other conspirators with them, shall not prevail to hinder the work. Such a promise as this, see Exo 3:12<\/span>; 4:11-13<\/span>; Mat 28:20<\/span>; Rom 8:31<\/span>; 2Co 12:9<\/span>. <\/P> Saith the Lord:<\/B> this solemn attestation addeth weight to the promise. <\/P> <\/p>\n 13. the Lord’s messenger<\/B>sothe priests (Mal 2:7<\/span>) are called(compare Gal 4:14<\/span>; 2Pe 1:21<\/span>).<\/P> in the Lord’s message<\/B>bythe Lord’s authority and commission: on the Lord’s embassage. <\/P> I <\/B>am<\/B><\/I>with you<\/B> (Mt 28:20<\/span>). Onthe people showing the mere disposition to obey, even before theyactually set to work, God passes at once from the reproving tone tothat of tenderness. He hastens as it were to forget their formerunfaithfulness, and to assure them, when obedient, that He both isand will be<\/I> with them: Hebrew,<\/I> “I with you!”God’s presence is the best of blessings, for it includes all others.This is the sure guarantee of their success no matter how many theirfoes might be (Ro 8:31<\/span>).Nothing more inspirits men and rouses them from torpor, than, whenrelying on the promises of divine aid, they have a sure hope of asuccessful issue [CALVIN].<\/P><\/p>\n Then spoke Haggai the Lord’s messenger<\/strong>,…. Which some render “angel”; hence sprung that notion, imbibed by some, that he was not a man, but an angel; whereas this only respects his office, being sent of God as an ambassador in his name with a message to his people: he now observing what effect his prophecy had upon the people; they being convinced of their sin, and terrified with the judgments of God upon them, and fearing that worse still would attend them; in order to revive their spirits and comfort them, spake the words unto them which follow: and this he did<\/p>\n in the Lord’s message unto the people<\/strong>; not of his own head, nor out of the pity of his own heart merely; but as a prophet of the Lord, having a fresh message from him to carry a promise to them for their comfort and encouragement:<\/p>\n saying, I [am] with you, saith the Lord<\/strong>; to pardon their sins; to accept their persons; to remove his rod from them; to assist them in the work of building the temple, they were now willing to engage in; to protect them from their enemies, and to strengthen them to go on with the work till they had finished it; a short promise, but a very full one: it was saying much in a little, and enough to remove all their fears, to scatter all their doubts, and to bear them up, and through all discouragements.<\/p>\n This penitential state of mind on the part of the people and their rulers was met by the Lord with the promise of His assistance, in order to elevate this disposition into determination and deed. Hag 1:13<\/span>. “Then spake Haggai, the messenger of Jehovah, in the message of Jehovah to the people, thus: I am with you, is the saying of Jehovah.<\/em> Hag 1:14<\/span>. And Jehovah stirred up the spirit of Zerubbabel, and the spirit of Joshua, and the spirit of all the remnant of the nation; and they came and did work at the house of Jehovah of hosts, their God.” <\/em> The prophet is called in Hag 1:13<\/span>, i.e., messenger (not “angel,” as many in the time of the fathers misunderstood the word as meaning), as being sent by Jehovah to the people, to make known to them His will (compare Mal 2:7<\/span>, where the same epithet is applied to the priest). As the messenger of Jehovah, he speaks by command of Jehovah, and not in his own name or by his own impulse. , I am with you, will help you, and will remove all the obstacles that stand in the way of your building (cf. Hag 2:4<\/span>). This promise Jehovah fulfilled, first of all by giving to Zerubbabel, Joshua, and the people, a willingness to carry out the work. , to awaken the spirit of any man, i.e., to make him willing and glad to carry out His resolutions (compare 1Ch 5:26<\/span>; 2Ch 21:16<\/span>; Ezr 1:1<\/span>, Ezr 1:5<\/span>). 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<\/span>), 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. In several editions and some few mss in Kennicott, in Tischendorf’s edition of the lxx, in the Itala and in the Vulgate, Hag 1:15<\/span> is joined to the next chapter. But this is proved to be incorrect by the fact that the chronological statements in Hag 1:15<\/span> and Hag 2:1<\/span> are irreconcilable with one another. Hag 1:15<\/span> is really so closely connected with Hag 1:14<\/span>, that it is rather to be regarded as the last clause of that verse.<\/p>\n The Prophet tells us here, that he had again roused the leaders as well as the common people; for except God frequently repeats his exhortations, our alacrity relaxes. Though then they had all attended to God’s command, it was yet necessary that they should be strengthened by a new promise: for men can be encouraged, and their indifference can be corrected, by no other means, to such a degree, as when God offers and promises his help. This, then, was the way in which they were now encouraged, I am with you. And experience sufficiently shows, that we never really and from the heart obey, except when we rely on his promises and hope for a happy success. For were God only to call us to our work, and were our hope doubtful, all our zeal would doubtless die away. We cannot then devote our services to God, except he supports and encourages us by promises. We also see, that it is not enough that God should speak once, and that we should once receive his word, but there is need that he should rouse us again and again; for the greatest ardor grows cold when no goads are applied. <\/p>\n And the Prophet makes known again his vocation, for he says, that he spake in the message of Jehovah, for he was his messenger. The word מלאך, malak, means a messenger; and as angels are called מלאכים, melakim, some foolish men have thought that Haggai was one of the celestial angels, clothed with the form of man: but this is a most frivolous conjecture; for priests, we know, are honored with this title in the second chapter of Malachi, Mal 2:1<\/span>, and God in many other places calls his Prophets messengers or ambassadors. There is, therefore, no doubt but that Haggai meant simply to testify, that he brought forward nothing presumptuously, but was a faithful dispenser of the word; for he knew that he was sent by God; and that he might attain attention, he was able justly to testify that his message came from heaven. <\/p>\n Hence he says, that he spake as a messenger of Jehovah in the message of Jehovah; that is, he spoke according to his calling, and not as a private individual, but as one who derived his authority from heaven, and could call to order the whole people; for he was to give way neither to the chief priest nor to Zerubbabel the ruler of the people, inasmuch as he was superior to them on this account, because he had a message which had been committed to him by God. (142) We now then understand the design of the Prophet. <\/p>\n And we hence learn that there is no dignity which exempts us from obedience common to all, when God’s word is addressed to us. Doubtless Joshua the high priest was superior to all the rest in matters of religion, and he was the chief angel or messenger of the God of hosts; and yet he refused not to submit himself to God’s Prophet, for he understood that he was in a special manner appointed by God to this office. Zerubbabel, the governor of the people, followed also his example. Let us, then, know that God’s word is proclaimed under this condition, that no eminence, either in honor or in dignity, exempts us, as it were, by a sort of privilege, from the obligation of receiving it. <\/p>\n The Prophet at length adds, that the people hastened quickly to the work, because God had given encouragement to them all. He had lately spoken of the fruit of his doctrine; but he now declares that his voice had not so penetrated into the hearts of all, as though it had been of itself efficacious, but that it had been connected with the hidden influence of the Spirit. <\/p>\n And this passage is remarkable; for the Prophet includes both these things—that God allows not his word to be useless or unfruitful—and yet that this proceeds not from the diligence of men, but from the hidden power of the Spirit. The Prophet, then, did not fail in his efforts; for his labor was not in vain, but brought forth fruit. At the same time, that that saying might remain true, <\/p>\n ‘<\/p>\n He who plants and he who waters is nothing,’ (1Co 3:7<\/span>,) <\/p>\n he says, that the Israelites were ready for the work, because the Lord roused them; Jehovah, he says, stirred up the spirit of Zerubbabel, the spirit of Joshua, and of the whole people. It is not right to restrict the influence of the Spirit to one thing only, as some do, who imagine that the Israelites were confirmed in their good resolution, as they say, having before spontaneously obeyed the word of God. These separate, without reason, what ought to be read in the Prophet as connected together. For God roused the spirit of Zerubbabel and of the whole people; and hence it was that they received the message of the Prophet, and were attentive to his words. Foolishly, then, do they imagine that the Israelites were led by their own free-will to obey the word of God, and then that some aid of the Holy Spirit followed, to make them firmly to persevere in their course. But the Prophet declared, in the first place, that his message was respectfully received by the people; and now he explains how it was, even because God had touched the hearts of the whole people. (143) <\/p>\n And we ought to notice the expression, when it is said that the spirit of Zerubbabel and of all the people was stirred up. For much sloth, we know, prevailed, especially among the multitude. But as to Zerubbabel and Joshua, they were, as we have said, already willing, but delayed until the coldness under which they labored was reproved. But the Prophet here simply means, that they became thus obedient through the hidden impulse of God, and also that they were made firm in their purpose. God does not form new souls in us, when he draws us to his service; but changes what is wrong in us: for we should never be attentive to his word, were he not to open our ears; and there would be no inclination to obey, were he not to turn our hearts; in a word, both will and effort would immediately fail in us, were he not to add his gift of perseverance. Let us, then, know that Haggai’s labors produced fruits, because the Lord effectually touched the hearts of the people; for we indeed know that it is his special gift, that the elect are made disciples, according to that declaration, <\/p>\n ‘<\/p>\n No one comes to me, except my Father draw him.’ (Joh 6:24<\/span>.) <\/p>\n It is therefore said that they came and did the work in the house of Jehovah <\/p>\n We may also hence learn, that no one is fit to offer sacrifices to God, or to do any other service, but he who has been moulded by the hidden operation of the Spirit. Willingly, indeed, we offer ourselves and our all to God, and build his temple; but whence is this voluntary action, except that the Lord subdues us, and thus renders us teachable and obedient? It is afterwards added— <\/p>\n (142) The verse literally is— <\/p>\n Then said Haggai, the messenger of Jehovah in the message of Jehovah to the people, saying, I am with you, saith Jehovah. <\/p>\n The word for “messages” is in the plural number, preceded by the preposition [ ב ]. Why commentators have generally rendered it in the singular number, does not appear. Haggai is expressly said to be God’s messenger in, or with regard to, the messages or communications he made to the people. To connect the word, as some do, with “said,” hardly gives a meaning, except the clause be rendered, as it is done by Newcome, “by the message of Jehovah,” that is, by his command; but then a plural word is made singular.— Ed. <\/p>\n (143) It is sometimes the case, that a doctrine is illegitimately drawn from a passage, and then that it is unfairly opposed. The building of the Temple had nothing to do with the first movement of the spiritual life: and therefore to draw an argument from the willingness of the people to undertake that work in favor of free-will in the great business of salvation, is by no means legitimate. It would have been, then, better to deny the application, than to turn the passage from its regular course. But we shall not do violence to the passage, if we render the [ ו ] at the beginning of this verse, “Thus,” and refer “the stiring up” to the threatening and the promise previously announced. The object seems not to have been to set forth the direct influence of the Spirit on the minds of the people, but to show the effect produced on them by the message conveyed to them from the Lord by the Prophet. God stirs up the minds of men both by his word and by his Spirit, both outwardly and inwardly. The former may more properly be meant here.— Ed. <\/p>\n (13) In the Lords message.<\/strong>Or, on the Lord<\/em>s mission. 13<\/strong>. <\/strong> The “fear” can hardly be considered an evidence of a “penitential state of mind”; nevertheless the prophet saw that the indifference had been shaken and that a message of encouragement might prove effective. <\/p>\n Messenger <\/strong> The prophet is called a messenger of Jehovah, because he is sent by him (12) to deliver his message. <\/p>\n In Jehovah’s message <\/strong> The root of this noun is the same as that of “messenger,” and the phrase seems to mean “in the capacity of a messenger of Jehovah,” that is, not of his own accord. <\/p>\n I am with you <\/strong> The task may seem difficult, but with Jehovah’s co-operation assured they need not fear (compare Hag 2:4<\/span>; see on Zec 4:6-7<\/span>). Some commentators question the originality of Hag 1:13<\/span>, because (1) it interrupts the thought, Hag 1:14<\/span> being the natural continuation of Hag 1:12<\/span>; (2) Haggai is not called a prophet, as elsewhere, but a messenger, which is thought to point to diversity of authorship.<\/p>\n Hag 1:13<\/span><\/em><\/strong>. <\/strong>Then spake Haggai<\/em><\/strong><\/strong> Then Haggai, whom the Lord had sent for the work of the Lord, spoke to the people, saying, <\/em>&c. The work of the Lord, <\/em>means the work of the house of the Lord mentioned in the last clause of the next verse; which should be rendered, And applied themselves to the work of the house of the Lord, <\/em>&c. <\/p>\n REFLECTIONS.<\/strong>1st, The date of this prophesy is in the second year of Darius the king, in the sixth month, the first day of the month; not Darius the Mede, but probably Darius Hystaspes, who came to the throne about fifteen years after the proclamation of Cyrus. The word of the Lord <\/em>which was sent to Haggai, he is commanded to deliver to Zerubbabel the son of Shealtiel, and to Joshua the son of Josedech the high-priest, <\/em>these being the chief persons in ecclesiastical and civil matters, on whom it was especially incumbent to stir up the people to their duty. <\/p>\n 1. The Jews are charged with great negligence and remissness in the work of God. This people, <\/em>who have so lately enjoyed such distinguished favours from God, say, The time is not come, the time that the Lord’s house should be built; <\/em>they had begun the foundations immediately on their return from Babylon, but the building had been interrupted through the misrepresentations of their enemies at the Persian court; and though for a season they had liberty to proceed, they seem to have been too indifferent about it, and were ready to suggest arguments to encourage themselves in their negligence; either they were too poor as yet to proceed in it, or were afraid of the Persians, or the late unseasonable years were interpreted as a providential intimation that it was not yet proper to carry on the work; and therefore they deferred it to a more convenient season. So often are we ready to put off what is present duty to some future time, and in excuse to pretend a providential interposition, when in truth we only follow our own inclinations. <\/p>\n 2. For this lukewarmness and carelessness God’s displeasure had already appeared against them. The wants of which they complained had hence their origin; nor would they be relieved till this matter was rectified. Their land was under a curse, and though they sowed much, <\/em>they reaped little; <\/em>they had neither meat, drink, nor clothes sufficient to support and keep them warm; or what they had, God permitted them to have no comfort in; and the money they gained was quickly lost, as if they had put it into a bag with holes. The drought had parched up their land, and disappointed their expectations of plenty; and what they gathered into their storehouses, God blew upon it, <\/em>and it wasted insensibly; or blew it away <\/em>as stubble, by some providential judgments: and the reason he informs them of, because of<\/em> mine house that is waste, and ye run every man unto his own house, <\/em>diligent and active in seeking their own interests, and promoting their own advantage, and unconcerned about the house of God and the glory of his name. Note; <\/em>(1.) They who look for much from creature-comforts, must prepare for disappointment. (2.) In our common blessings we are as much dependent upon God’s ceaseless providential care, as if we were fed daily by miracles. (3.) If God blows upon our possessions, we shall pine in the midst of plenty, and his wrath will embitter every comfort. (4.) They who seek first the kingdom of God and his righteousness, consult best for both worlds; all happiness in time, as well as eternity, arising only from his favour and blessing. <\/p>\n 3. He expostulates with them hereupon. Is it time for you, O ye, <\/em>who can find no time to serve God, and build his house, to dwell in your ceiled houses? <\/em>Theirs were completely finished and furnished, while his lay waste. So often do professors seek their own things, and not those which are Jesus Christ’s: <\/em>but great is their guilt. <\/p>\n 4. He endeavours to rouse them from their lethargy, and to set them to work. Consider your ways, <\/em>what miseries they have already brought upon you; the baseness and ingratitude of such conduct, and what will be the end of these things. Consider your ways, <\/em>that, convinced of their evil, you may amend them without delay, and begin instantly the neglected work of God’s temple. Go up to the mountain, and bring wood <\/em>from Lebanon, and build the house, and I will take pleasure in it, <\/em>accept their labours and the sacrifices there offered; and I will be glorified, saith the Lord, <\/em>in the work of your hands; the worship there performed should redound to his praise. Note; <\/em>(1.) The first step to all godliness is serious consideration. (2.) They who consider their ways to any good purpose, must shew it by immediate reformation of what is wrong. (3.) Whenever we return to God and his neglected service, he will still be found gracious, he will take pleasure in us, and be glorified in mercy. <\/p>\n 2nd, We have an account of the happy success with which the prophet’s admonition was attended. 2. God hereupon sends his prophet to them, with a new message of encouragement. I am with you, saith the Lord, <\/em>to pardon your past neglect, to assist you in your present labour, to protect you from your enemies, and to crown your work with success. Note; <\/em>If God says, I am with you <\/em>in any undertaking, that is enough, we need not wish for more; his presence includes all blessedness and almighty aid. <\/p>\n Hag 1:13 Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I [am] with you, saith the LORD.<\/p>\n Ver. 13. Then spake Haggai the Lord’s messenger] Or angel. See Trapp on “<\/em> Mal 1:1 “<\/em> (Then speaks) Namely, on the four and twentieth day of the month, as it is in the last verse; until which day they had been building for three weeks together. But Governor Tatnai and his complices came upon them, and discouraged the people and hindered the work, Ezr 5:6<\/span> ; Ezr 5:8<\/span> . It was but needful, therefore, that God’s command should be repeated, and a special promise added, “I am with you,” saith the Lord. Where we may well take up that of Cicero concerning Brutus’ laconical epistle, Quam multa, quam paucis!<\/em> how much in a little. “I am with you,” saith the Lord, you need not therefore fear what man can do unto you. God is all-sufficient to those that are altogether his, see 2Ch 15:2<\/span> . The Church is called Jehovah Shammah, that is, “The Lord is there,” Eze 48:35<\/span> “God is in the midst of her, she shall not be moved,” Psa 46:5<\/span> . Immota manet<\/em> may better be her motto than Venice’s. She is surely invincible, Zec 12:5-7<\/span> , as having a mighty champion, even the Holy One of Israel; and this makes her (though but a virgin) to laugh to scorn her proudest enemies; yea, to shake her head at them, Isa 37:22-23<\/span> , as rather to be pitied than envied. There were they in great fear (saith David, of the Church’s enemies); for what reason? God is in the generation of the righteous, Psa 14:5 Hence those Philistines were so woe-begone, 1Sa 4:7<\/span> . And the Eygptians no less, Exo 14:25<\/span> . Let us flee, say they, from the face of Israel; for the Lord fights for them. “What shall we then say to these things?” saith Paul (who had often heard when he was in the enemy’s hand, Fear not, I am with thee), “If God be for us, who can be against us?” who dare be so fool-hardy, so ambitious of his own destruction? Hath ever any waxed fierce against God and prospered? Job 9:4<\/span> . Where is Pharaoh, Nero, Nebuchadnezzar, &c.? Was it safe for these or any other to provoke the Lord to anger? were they stronger than he? Oh that men would (according to Solomon’s counsel) meddle with their match, and not contend with him that is mightier than they! Can God be with his people and see them abused to his face? Will they force the queen also before him in the house, Est 7:8<\/span> . Will they, giant-like, fight against God? will they needs touch the apple of his eye, that tenderest piece of the tenderest part? Will they invade his portion, plunder him of his jewels, pull the signet from his right hand? Surely God is so with his people, that as he taketh notice of the least courtesy done to them to reward it (even to a cup of cold water), so of the least affront or offence, to revenge it, be it but a frown or a frump, Gen 4:6<\/span> Num 12:10<\/span> “Better a millstone were hanged,” &c. Better anger all the witches in the country than one of God’s zealous witnesses, Rev 11:5<\/span> . Death cannot hurt them, Psa 23:3<\/span> . Hell could no more hold them (the pains of hell got hold on David, but he was delivered, Psa 116:3 ) than the whale could hold Jonas; it must needs render them up again, because God is with them. Now I had rather be in hell (said Luther) with God than in heaven without him, and it were far safer for me.<\/p>\n the LORD’Smessenger, &c. = the messenger of Jehovah in the message of Jehovah. <\/p>\n message. Hebrew word Occurs only here. <\/p>\n the Lord’s: Jdg 2:1, *marg. Isa 42:19, Isa 44:26, Eze 3:17, Mal 2:7, Mal 3:1, 2Co 5:20 <\/p>\n I am: Hag 2:4, 2Ch 15:2, 2Ch 20:17, 2Ch 32:8, Psa 46:7, Psa 46:11, Isa 8:8-10, Isa 41:10, Isa 43:2, Jer 15:20, Jer 20:11, Jer 30:11, Mat 1:23, Mat 18:20, Mat 28:20, Act 18:9, Act 18:10, Rom 8:31, 2Ti 4:17, 2Ti 4:22 <\/p>\n Reciprocal: Gen 38:10 – displeased Neh 2:18 – So they strengthened Job 33:23 – a messenger<\/p>\n Hag 1:13. When the people showed a willingness to obey the Lord the prophet encouraged them bv assuring them that the Lord was with them.<\/p>\n The people’s obedient response resulted in the Lord sending another message to Haggai, His messenger. He reported that Yahweh was with them (cf. Hag 2:4). This assurance of His divine enablement guaranteed their success as they continued obeying by rebuilding the temple. It is God’s presence with us more than anything else that guarantees our success as we carry out His will (cf. Jos 1:1-9; Mat 28:19-20). Our loving obedience results in Him drawing close, but our disobedience leads Him to withdraw His presence.<\/p>\n Then spoke Haggai the LORD’s messenger in the LORD’s message unto the people, saying, I [am] with you, saith the LORD. 13. messenger ] The word is that commonly used for an angel in the O.T., but its first and proper meaning is messenger. In the same way in the N.T., the same word ( … Continue reading “Exegetical and Hermeneutical Commentary of Haggai 1:13”<\/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-22864","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22864","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=22864"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22864\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22864"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22864"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22864"}],"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
I. <\/strong>Jehovahs messenger. Ministers are messengers. It is not every man that gets into a pulpit that is a messenger. God only can appoint messengers.<\/p>\n
II. <\/strong>The Lords message. Their message is one of mercy, of everlasting life. It is the Gospel. Salvation as the gift of God. Not of works. All boasting is excluded.<\/p>\n
III. <\/strong>The message is to the people. Jehovahs elect are a peculiar people, a purchased people, a special people, elect and redeemed. We cannot tell who the elect are.<\/p>\n
IV. <\/strong>The special message in the text. I am with you. Jehovah is always with His people, and has been, and will be so everlastingly. (J. J. West, M. A.<\/em>)<\/p>\nFuente: 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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
1. They obeyed instantly the voice of the Lord their God. Zerubbabel and Joshua led the way, and the people cheerfully followed their good examples, fearing before the Lord, <\/em>under a sense of his displeasure visible in their past visitations, and justly apprehensive lest they should provoke heavier judgments. They came and did work in the house of the Lord of Hosts, their God, <\/em>within three weeks after the warning that they had received, the intermediate time probably being spent in providing the materials. Note; <\/em>(1.) The word in the mouths of God’s ministers is the voice of God, and must be respected accordingly. (2.) Holy fear is a blessed principle of action. (3.) When we see how negligent we have been, the consideration should quicken us to double diligence, that we may redeem the time. (4.) Whatever good is in us, or done by us, we owe it intirely to God’s free grace, from whom alone all holy desires and all just works do proceed: nevertheless, none will have cause to complain, that he was not willing to begin and carry on a work of grace in their souls. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/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":"