Haggai 2

Notes

Ver. 6, 7, 21, 22. Not only was the Jewish church and state repeatedly shaken by manifold disasters, but the nations around were shaken and overturned by the rise and fall of the Persian, Grecian, and Roman empires, to make way for Christ's incarnation and gospel church. And they will be further shaken by the fall of the Antichristian and Mahometan powers, to make way for his universal reign on earth. 7. Christ is the desire of all nations; infinitely desirable in himself, and desired and embraced by all that know him; and his presence filled the second temple with glory. 8. If I regarded outward splendour, I could easily furnish gold and silver to render this temple magnificent. 12-14. As legal holiness is not so easily communicated as legal uncleanness, so your sacrifices do not sanctify you; but your sinful hearts, and neglect to build my temple, debase your offerings, and bring a curse on your labours. 23. Zerubbabel, but chiefly Christ, is a signet, God's precious favourite, who is intrusted with all power, and sealed as the head of his church, and who seals it to the day of redemption.

Ver. 3. Some of the oldest men who returned might perfectly remember the first temple. The foundation of the second temple was laid in the second year of Cyrus, fifty-three years after the destruction of the first; and this prophecy was uttered fifteen years after the laying of that foundation; in all sixty-eight years: so that there might be several who had been familiar with the first temple, from twelve to thirty years, or even upwards. C.

Ver. 7. The Desire of all nations. Before, and at the time of, our Lord's appearing, the Jews were accustomed to apply this title to Messiah, as appears from the Rabbies Aquila and Jarchi. He is truly 'the Desire of all nations;' even of those that know him not, and of those who reject him—for all nations desire pardon of sin and redemption from death, and are ever longing for liberty—all which are in Jesus Christ, and in him alone. This glorious title seems to refer to Jacob's prophecy, Ge. 49. 10—'to him shall the gathering of the people be'—which was literally exemplified in the commencement, when, in expectation of the kingdom of Messiah there were assembled at Jerusalem so many 'devout men out of every nation under heaven,' Ac. 2. 5. C.

Ver. 9. There was in 'the former' (Solomon's) temple, great architectural glory: besides, it was totally overlaid with gold. But its chief glory lay in the fire from heaven, the Urim and Thummim, the anointing oil, the Shekinah, or visible glory, and the Spirit of prophecy (Toanith, fol. 56. 1), all which were wanting in the latter temple. In nothing, therefore, could the 'latter' exceed the 'former' but in the presence of him who was the true Shekinah, whom angels announced with 'peace on earth'—who came and preached peace, and who finally, 'having made peace through the blood of his cross,' now pervades the hearts of all true believers with 'the unity of the Spirit in the bond of peace.' C.

Reflections.—The peculiar time of God's messages and mercies ought to be remarked, and beautiful is every one in its season.—If we be hearty in God's work, he will give us all necessary encouragement.—If, amidst external discouragements, we act for him with vigour, we cannot but succeed. If Christ and his Spirit be with us, nothing need discourage us. He will work all our work in us, and perfect that which concerneth us. He will provide all our necessary expenses. He will shake and overturn nations, in order to establish his church and her privileges. He will extirpate idolatries, that himself, and his oracles and ordinances, may be ALL IN ALL: and his presence will secure peace and tranquillity. God's ministers must assist not interfere with, one another. For it will require great pains to render men duly sensible of their spiritual maladies, and the proper remedies for them. Sinful pollution is much easier communicated and spread than holiness. It is not living among saints that will render us holy in God's sight: and our inward corruptions, and sinful misconduct, often render our works, which are materially good, unacceptable to God. The more we expect from creatures, the more we shall be disappointed: but the more firmly we expect from the new kingdom, the more shall we enjoy. If we take no care of God's interest, we cannot expect that he will take care of ours; but if we make conscience of duty, we may look for his gracious rewards. If we honour him, he will favour, protect, and honour us. Nor need we be dismayed at the ruin of the wicked, since it is but the earnest of deliverances to the church.

Concluding Remarks on the Book of Haggai.

It is undeniable that the Jews, in consequence of this prophecy, ch. 2. 7, did expect Messiah to appear in this temple, until it was destroyed by Titus the Roman, when, in order to evade its application to Jesus of Nazareth, they applied it to a third temple, which they expect to see erected at some future period. For the same purpose the Jewish writers (who are followed, not in the purpose, but in the interpretation, by some modern commentators), contend that the word translated 'Desire,' being in construction with a plural verb, should be changed to 'desires;' which they understand of desirable things, the silver, gold, and rich presents of all nations, such as were presented to Solomon by the queen of Sheba. But this change is not sanctioned by any MS., and the word was unquestionably read in the singular number by the Targum and the Vulgate. Others have insinuated that this prophecy cannot be applied to Messiah, inasmuch as the temple in which Jesus of Nazareth appeared was not the second, the temple of Zerubbabel, but the third, the temple of Herod. But whatever repairs and additions Herod made, it is unquestionable that, for all religious purposes, a temple existed during the forty-six years the temple of Herod was in progress. In fact, no nominal distinction was ever made by the Jews between the temple of Zerubbabel and that of Herod; and Josephus himself, upon one occasion, mentions only two temples—a former in the days of Solomon, a latter in the days of Cyrus; and in the Chronicon Hebreum, the temple is said to have been destroyed 440 years after it was built. To nothing less than the advent of Messiah, therefore, can this glorious prophecy be referred; and nothing less than the presence of 'God manifest in the flesh' could fulfil the prediction, and render 'the glory of the latter house greater than of the former.' C.