Chapter XLVIII (continued, part 12)
CHAPTER I,
Ver. 1-18. God's Severe Judgment on Judah for its Idolatry and Neglect of Him : The Rapid approach OF THE Judgment, and the Impossibility of KsScape.
1. days of JosiaU—Had their Idolatries been under former kings, they might have said, Our kings have forced us to
this and that. But under Joslah, who did all In his power
to reform them, they have no such excuse, son of Amoii —the idolater, whose bad practices the Jews clung to, rather than the good example of Joslah, his son, so incor-
rigible were they In sin. Judah—Israel's ten tribes had ere this gone Into captivity. 3. utterly consume—from a root to sweep away, or scrape off utterly. See the Margin, Jeremiah 8. 13, and here, from off tUe land—of Judah.
3. Enumeration in detail of the "all things" (r. 2 ; cf. Jeremiali 9. 10; Hosea 4. 3). the stumbling-blocks— idols which cause Judah to offend or stumble (Ezekiel U. 3, 4, 7). with the wIcUed—the idols and their worshippers shall be involved In a common destruction. •*. stretch out mine hand—Indicating some remarkable and unusual work of vengeance (Isaiah 5. 25; 9. 12, 17, 21). Judah—including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity In which the ten tribes were involved. Jerusalem— the fountain-head of the evil. God begins witli His sanctuary (Ezekiel 9. 6) ; and those who are nigh Him (Leviticus 10. 3). the remnant of Baal—the remains of Baal-worship, which as yet Josiah was unable utterly to eradicate in remoter places. Baal was the Phoenician tutelary god. From the time of the Judges (Judges 2. 13) Israel had fallen Into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (2 Kings 21. 3, 5, 7). Josiah began his reformation in the twelfth year of his reign (2 Chronicles 34. 4, 8), and in the eighteenth had as far as possible completed it. Chemarlms—idol priests, who had not reached the age of puberty; meaning "ministers of the gods" (Servius on
5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jeremiah ^j. 9). 8. the princes—who ouglit to have been an example of good to others, but were ringleaders in all evil, tlie king's children — fulfilled (Jeremiah 39.6) on Zedekiah's children ; and pi'eviously, on Jehoaliaz and Eliakiui, the sons of Josiali (2 Kings 23
31, 36; 2 Chronicles 36. 6; cf. also 2 Kings '20. 18; 21. 13). Huldah the prophetess (2 Kings 22. 20) intimated that whicli Zephaniali now more expressly foretells, all sncii as are clothed with 8trai>ge apparel—the jirinces or covr-
tiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to Ingratiate themselves with foreign great nations whose costume they Imitated, as well as tlieir Idolatries [Calvin]; whereas in costume, as in otlier respects, God would have them to be separate from the nations. GroTius refers the "strange apparel" to garments forbidden by the law, e.g., men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (Deuteronomy 2'2. 5). 9. tliose that leap on the threshold—the servants of the princes, who, after having gotten prey, like hounds, for their mastei's, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break Into. [Calvin.] Jerome explains it of those who walk up tlie steps into Die sanctuary with hauglitiness. Hosenmuller translates, "Leap ouer the threshold;" viz., in imitation of tlie Philistine custom of not treading on the tliresliold, which arose from the head and hands of Dagon being cutoff on the threshold before the ark (1 Samuel 5. 5). Cf. Isaiah 2. 6, " tliy people . . . are sootlisayers like the Philistines." Calvin's view agrees best wltii the latter clause of the verse, mi . . , masters' houses with violence, <tc. i. e., with goods obtained wi</n'ioie)tce, &c. 19. Ilsh-gatc—(2 Chronicles 33. 14; Nehemiah 3.3; 12.39.) Situated on the east of the lower city, north of the slieep-gate [Maurek]: near the stronghold of David In Millo, between Zion and tlie lower city, towards the west. [Jerome.] Tiiis verse describes tlie state of the city whilst besieged by Nebuchadnezzar. It was througli the fish-gate that he entered the city. It received Its name from the fish-market which was near it. Through It passed tliose who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called tlie Damascus gate. [Hender.son,J the second—vu., the gate which was second In dignity,
JffneuZ, 11), the same name as the Tyrian Camilli, r and I being interchangeable (cf. Margin, Hosea 10. 5). Josiah Is expressly said {Margin, 2 Kings 23. 5) to have "put down the Chemarlm." The Hebrew root means black (from the black garments which they wore, or the marks which they branded on their foreheads); or zealous, from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten, the priests—of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted. Idolatry (cf. ch. 3.
4; Ezekiel 8.; 22. 26; 44. 10). From the priests Zephaniah passes to the people. 5. worship the host of heaven Haba: whence, in contrast to Sabeanism, Jehovah is called Lordof Sabaoth. upon the housetops—which were
flat (2 Kings 2:j. 5, 6, 12; Jeremiah 19. 13; 32. 29). swear by the Lord—rather, "swear to Jehovah" (2 Chronicles 15.
14); solemnly dedicating themselves to Him (cf. Isaiah 48.
1; Hosea 4. 15). and—" and j^ei (with strange inconsistency,
1 Kings 18. 21; Ezekiel 20. 39; Matthew 6. 24) swear by MaiCham," i.e., "their king" [Maurer]; the same as Molech {Note, Amos 5. 26), and "Mllcom the god of . . . Amnion"
(1 Kings 11. a3). If Satan have half the heart, he will have all; If the Lord have but half offered to Him, He will have none. 6. This verse describes more comprehensively those guilty of defection from Jehovah In any way
GoiCs Severe Judgment against Judah. ZEPHANIAII II. Exhortation to Repent ere Judgmmi,
Ethiopia and Assyria. 1. Gather yourselves—<o a rc
[Calvin.] Or, ZTiesecondor lower partofthecity. Appropriately, the fish-gate, or extreme end of the lower part of the city, first resounds with the cries of tlie citizens as the foe approaclies; then, as he advances furtlier, tliat part of the city itself, viz., its inner part; lastly, when the foe
ligioiis assembly, to avert the judgment by prayers (Joel i
16). [Grotius.] Or, so as not to be dissipated "as chaff"
(v. 2). The Hebrnv is akin to a root meaning clatjf. Helfconfldence and corrupt desires are the dissipation from whicli they are exhorted to gather themselves. [Calvin.] The foe otherwise, like the wind, will scatter you "as the chaflT." Repentance is tlie gatliei ing of tliemsclvcs meant, nation not desired—(Cf. 2 Chronicles 21. 20), i. e., not desirable ; unworthy of the grace or favour of God ; and yet God so magnifies that grace as to be still solicitous foi their safety, though they had destroyed themselves and forfeited all claims on His grace. [Calvin.] Margin from Chaldee Version has, "not desirous," viz., of returning to God. Maurer and Gksenius translate, "Not waxing pale," i.e., dead to shame. Englisli Version is best. 2. Before the decree bring forth i. e.. Before God's deciee against you announced by me (ch. l.)haveits fulfilment. As the embryo lies hid in the womb, and then emerges to light in its own due time, so though God for a time hides His vengeance, yet He brings it forth at the proper season, before the day pass as the chaff—i. e., before the day for repentance pass, and with it you, the ungodly, pass away as </icc/io^(Job 21. 18; Psalm 1. 4). Maurer puts it parenthetically, " the day (i. e., time) passes as the chatT" (i. e., most ciuickly). Calvin, "before the decree bring forth "
is actually come, and has burst in, the hills, the higher ones especially, Zion and Moriah, on which tlie upper city and temple were founded. [Maurer.] The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Si loam. [Henderson.] The Hebrew is translated "college," 2 Kings 22.14; so Vatablus would translate here, hills—not here those outside, but those within the walls, Zion, Moriah, and Ophel. 11. MaUtesli—ratlier, " the mortar," a name applied to the valley of Siloam from its hollow shape. [Jerome.] The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zechariah 14. 21, "Tlie Canaanite," viz., merchant. [Chaldee Version.] The Tyropoeon (i. e., cheese-makers') valley below Mount Akra. [Rosenmuller.] Better Jerusalem itself, so called as lying in the midst of hills (Isaiah 22. 1 ; Jeremiah 21. 13), and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Proverbs 27. 22). [Matjrer.] Cf. the similar image of a "pot" (Ezekiel 24.
3, 6). The reason for the destruction is subjoined, viz., its merchant people's greediness of gain, all tlie mercliant people lit., the Canaanite people : irony: all the mercliant people of Jerusalem are very Canaanites in greed for gain and in idolatries {Note, Hosea 12. 7). all . . . tUat bear silver—loading themselves with that which will prove but a fiurdera (Habakkuk 2. 6). 13. search . . . -with candles—or lamx>s; so as lo leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are my instruments (cf. r.'. 13; Luke 15. 8). settled on their lees hardened or crusted. Image from the crust formed at the bottom of wines long left undisturbed (Jeremiah
(the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, i. e., in a moment, though they thought that it would be long before they could be overthrown. English Version is best; the latter clause being explanatory of the former, and so the before being understood, not expressed. 3. As in v. 1 (cf. Note, ch. 1. 12) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (Psalm 76. 9). The meek bow themselves under God's chastisements to God's will, whereas the jngodly become only the more hardened by them. Seek y« the liord—in contrast to those that "sought not the Lord" (ch. 1. 6). The meek are not to regard what the multitude do, but seek God at once, his judgment—i. e., law. The true way of "seeking the Lord" Is to "work judgment," not merely to be zealous about outward ordinances, seek meekness— not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance. It maybe ye shall be hid—(Isaiah 26. 20 ; Amos 5. 6.) This phrase does not imply doubt of the deliverance of the godly, but expresses the ditficulty of It, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (1 Peter
48. 11). The eflTect of wealthy undisturbed ease ("lees") on the ungodly is hardening : they become stupidly secure
(cf. Psalm 55. 19; Amos 6. 1). liord will not do good . . . evil—they deny that God regards human afl'airs, or renders good to the good, or evil to the evil, but that all things go hap-hazard (Psalm 10. 4; Malachi 2. 17). 13. Fulfilling the prophecy Deuteronomy 28. 30, 39 (cf. Amos
5. 11). 14:. voice of . . . day of . . . £>ord i. e., Jehovah ushering in that day with a roar of vengeance against
tlie guilty (Jeremiah 25. 30 ; Amos 1. 2). They who will not now heed {v. 12) His voice by His prophets, must heed it when uttered by tlie avenging foe. mighty . . . shall cry . . . bitterly—in hopeless despair; the might on which Jerusalem now prides itself, shall then fall utterly. 15. vvasteness . . . desolation—the JJefrrert) terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (cf. Note, Nahum 2. 10). 16. the trumpet viz., of the besieging enemy (Amos 2. 2). alarm —the war-shout. [Maurer.] towers lit., angles ; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught us
4. 17-19). [Calvin.] Cf. 2 Kings 25. 12. *. For-He makes the punishment awaiting the neighbouring states an argument why the ungodly should repent {v. 1) and the godly persevere, viz., that so they may escape from the general calamity. Gaza shall be forsaken—In the Hebrew there is a play of similar sounds, Gaza Oaztibah ; Gaza shall be forsaken, as its name implies. So the He-
breiv of the next clause, Ekron teeakeer. at the noonday —when on account of the heat Orientals usually sleep, and military operations are suspended (2 Samuel 4. 5, Ac). Hence an attack at noon implies one sudden and unexpected (Jeremiah 6. 4, 5; 15. 8). Ekron—i^owr cities of the Philistines are mentioned, whereas yire was the normal number of their leading cities. OaiA is omitted, being at this time under the Jews' dominion. David had subjugated it(l Chronicles 18.1). Under Joram the Philistines almost regained It (2 Chronicles 21. 16), but Uzziah (2 Chronicles 26. 6) and Hezekiah (2 Kings 18. 8) having conquered them, it remained under the Jews. Amos 1. 6. &c., Zechariah 9.5,6, Jeremiah 25. 20, similarly mention only four cities of the Philistines. 5. Inhabitants of the seacoast—the Philistines dwelling on the strip of sea-coast south-west of Canaan. Lit., tlie cord or line of sea (ct Jeremiah 47. 7 ; Ezekiel 25. 16). the Chercthltes—the Cre-
it were in a "cul-de-sac;" towers were built especially at the angles. So Tacitus describes the walls of Jerusalem,
Hist. 5. 11. 7. 17. like blind men—unable to see whither to turn themselves so as to find an escape from existing
evils, flesh Hebrew, bread; so the Arabic term for bread
is used for Jtesh (Matthew 26. 26). 18. Neither . . . silver nor . . . gold shall . . . deliver them, &c.—(Proverbs 11.
4. ) lire of his Jealousy—(Ezekiel 38. 19.) His wrath Jealous for His honour consuming the guilty like flre. make even a speedy riddance of all—rather, a consummation (complete destruction: " full end," Jeremiah 46. 28; Ezekiel 11. 13) altogether sudden," &c. [Maurer.] "A consumption, and that a sudden one," &c. [Calvin.]
tans, a name applied to the Philistines as sprung from Crete (Deuteronomy 'i.'£i^ Jeremiah 47.4; Amos 9.7).
Ver. 1-15. Exhortation to Repent ere the ChaluicAN Invaders come. Doom of Judah's Foes, the iPhii.istinbs, Moab, Ammon, with their Idols, and
Philistine means "an emigrant." Canaan . . . land of
The Judgment of Pkilislia, Moah, etc. ZEPHANIAH III. A Sharp Reproof of Jerusalem.
the Plilltstlnes—they occupied the south-west of Canaan
cedar wainscoting on the walls, and beams of the ceilitig, bare to wind and rain, the roof being torn oft', and the windows and doors broken through. All this is designed as a consolation to tlie Jews that they may bear their calamities patiently, knowing that God will avenge them. 15. Notliing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls 100 feet high, and so thick that three chariots could go abreast on them, and witli 1500 towers, should be so totally destroyed that its site is with diflSculty discovered. Yet so it is, as the prophet foretold, tliere is none besides me-»-This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from Isaiali 47. 8. The later prophets, when the spirit of prophecy was on the verge of departing, leant more on the predictions of their predecessors, hiss—In astonishment at a desolation so great and sudden (1 Kings 9. 8) ; also in derision (Job 27. 23; Lamentations 2. 15; Ezekiel 27. 30),
(.losliua J3. 2.3;; a name which hints that they are doomed
lo tlie same destruction as tlie early occupants of tiie land.
6. tUvelliiigs and cottage* for shepherds—rather, dwell-
in(js u Uh cUierns (i. e., water-tanks dtir; in the eartli) for
thepherds. Instead of a thiols population and tillage, the region shall become a pasturage for nomad sheplurds'
flocks. The Hebrew for duff cisterns, Ceroth, seems a play on sounds, alluding to their name Cherethites (v. 5) : Their land shall become what their national nam,e implies, a land of cisterns. Maurer translates, " Feasts for shepherds'
(flocks)," t. e., one wide pasturage. 7. remnant of . . . Judah—those of the Jews who shall be left after the coming calamity, and who shall return from exile, feed thereupon viz., in the pastures of that sea-coast region
(i\ 6). visit—in mercy (Exodus 4. 31). 8. I have heard—
Beasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity : God saith, " I have heard It all, though I might seem to men not to have observed it because I did not immediately inflict punishment." magnifled themselves acted haughtily, \nwa,<i\n^ the territory of Judah (Jeremiah 48.29 ; 49.1; cf. t). 10; Psalm 35.28; Obadiah 12). 9. the breeding of nettles—
Ver. 1-20. Resumption of the Denunciation of JeKU.SALEM, as BEING UnREFOKMED BY THE PUNISHMENT OF OTHER Nations: After her Chastisement Jehovah will, Interpose FOR HER AGAINST HER I^OES; HI3 worship shall flourish in all lands, beginning at Jerusalem, where he shall be in the midst of His People, and shall make them a Praise in all the Earth. 1. ftlthy—Maurer translates from a difteront root, "rebellious," "contumacious." But the following term, " polluted," refers rather to her inward moral flUh, in spite of her outward ceremonial purity. [Calvin.] Grotius says, the Hebrew is used of women who have prostituted their virtue. There Is in the Hebreiv Moreah, a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their
or, the overspreading of nettles, i. e., a place overrun with them, salt pits—found at the south of the Dead Sea. The water overflows in the spring, and salt is left by the evaporation. Salt land is barren (Judges 9. 4-5 ; Margin, Psalm 107. 34). possess them i. e., their land ; in retribution for their having occupied Judah's land. 10. (Cf. v. 8.) their pride—In antithesis to the meek (v. 3). 11. famish bring low by taking from the idols their former fame ; as beasts are famished by their food being witlilield. Also by destroying the kingdoms' under the tutelage of idols (Psalm 90. 4 ; Isaiah 46. 1). gods of tlie earth—who have their existeince only on earth, not in heaven as tlie true God. every one from his place—each in his own Gentile home, taught by the Jews in the true religion : not in Jerusalem alone shall men worship God, but evei-ywhere (Psalm 68.29,30; Malachil. 11; John 4. 21; 1 Corintliians
fllthiness ?t,nA the holinessof the worship on Moriah, which they professed to have a share in. oppressing—ii2., the poor, weak, widows, orphans and strangers (Jeremiah 22.
3). a. received not correction—Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be refo med by correction (Jeremiah 5. 3). trusted not in . . . Iiord—Distrust in the Lord as if He were insutflcient, is the parent of all superstitions and wickednesses. [Calvin.] drew not near to her God—though God was specially near to her (Deuteronomy 4. 7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him. 3. roaring—for prey (Proverbs 28. 15; Ezekiel 22.27; Amos 3.4; Mlcah2. 2). evening wolves
1. 2; 1 Timothy 2. 8). It does not mean, as in Isaiah 2. 2; Micah 4. 1, 2; Zeehariah 8. 22; 14. 16, they shall come /j-ow their several places to Jerusalem to worship. [Mauker.J all . . . Isles of . . . heathen i. e., all the maritime regions, especially the west, now being fulfilled in the gathering In of the Gentiles to Messiah. 12. Fulfilled when Nebuchadnezzar (God's sword, Isaiah 10. 5) conquered Egypt, with which Ethiopia Is closely connected as its ally (Jeremiah 46. 2-9 ; Ezekiel 30. 5-9). ^e—lit.. They. The third person expresses estrangement; whilst doomed before God's tribunal In the second person, tliey are spoken of in the third as aliens from God. 13. Here he passes suddenly to the north. Nineveh was destroyed by Cyaxares and Nabopolassar 625 b. c. The Scythian hordes, by an inroad into Media and thence in the southwest of Asia (thought by many to be the forces described by Zephaniah, as the invaders of Judea, ratlier than tlie Chaldeans), for a while interrupted Cyaxares' operations
wliicli are most ravenous at evening after being foodless
all day (Jeremiah 5.6; Habakkuk 1.8). they gnaw not the bones till the morrow—rather, " they put not off till to-morrow to gnaw the bones;" but devour all at once, bones and flesh, so ragingly ravenous are they. [Calvin.] 4. light—in whose life and teaching there is no truth, gravity, or steadiness, treaclierous-false to Jehovah, whose prophets they profess to be (Jeremiah 23. 32; Ezekiel 22. 28). polluted . . . sanctuary— by their profane deeds. 5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around. 5. The just Iiord—Why then are ye so unjust? is in tixe midst thereof—He retorts on them their own boast, "Is not the Lord among us" (Micah 3.
but he finally succeeded. Arbaces and Belesis previously subverted the Assyrian empire under Sardanapalus (i. e., Pul?). 877 B. c. 14. flocks—of sheep ; answering to "ijeasts" In tlie parallel clause. Wide pastures for sheep, and haunts for wild beasts, shall be where once there was a teeming population (cf. t>. 6). Maurek, needlessly for the parallelism, makes It "flocks of savage animals." heasts of the nations—t. e., beasts of the earth (Gei.esis 1. 21). Not as RoSENMUi.LER, "all kinds of beasts that form a nation," i. e., gregarious beasts (Proverbs 30. 25, 20). cormorant— rather, the pelican (so Psalm 102.6; Margin, Isaiah 34. 11). bittern—(Isaiah 14. 23.) Mavuer translates, "the hedgehog;" Henderson, " the porcupine." npper lintels—rather, "the capitals of her columns," viz., In lier temples and palaces. [Marker.] Oc, "on the poinegranatellke knops at the tops of the houses." [Grotius.] Uielr voice shall sing in the windovrs—the desertfirequenting birds' "voice in the windows" Implies desolation reigning in the upper parts of the palaces, answertug to "desolation ... in the thresholds," {. «., In the lower, he slLall uncover the cedar-work-laying the
11)? True He Is, but it is for another end from what j e think [Calvin], viz., to lead you by the example of His righteousness to be righteous. Leviticus 19.2, "Ye shall be holy : for I the Lord your God am holy." [Maurer.J But Calvin, " That ye may feel His hand to be the nearer for taking vengeance for your crimes : ' He will not do Iniquity' by sutTering your sins to go unpunished" (Deuteronomy
32.4). every morning lit., morning by morning. The time in the sultry East for dispensing justice, bring . , , to light—publicly and manifestly by the teaching of His propliets, which aggravates their guilt; also by samples of His judgments on the guilty, he faileth not—He is continually setting Ijefore you samples of H is justice, sparing no pains. Cf. Isaiah 5. 4 ; 50. 4, " he wakeneth morning by morning," knoweth no shame—the unjust Jewa are
Aii Exhortation to Wait ZEPIIANIAII III. for the ReMoration of hrael.
not shamed by His Jiistloe into repentance. 6. I had licpeii that my people by my judgments on otlier nations would be led to amendment ; but they are not, so blinded by sin are they, towers— angles or corners ; lience tl^e towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, whilst the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to. 7. I gai<I, S«»rely, &c.—God speaks after the manner of men in condescension toman's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have ex
the God of the Hebrews shall be tlie one only object of worship. Until the Holy Ghost purify the tips, we Cannot rightly call upon God (Isaiah 6.5-7). serve him with one eonsent— /i7., slioulder or bad: ; metaphor from a yoke, or burden, borne between two (Numbers 13. 23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden mustfall totheeartli. [Calvin.] Christ's rule is called a burden (Matthew 11.30; Acts 15. "28; Revelation 2.24; cf. 2 Corinthians fi. 14 for the same image). 10. From beyond . . . Ktliiopia my suppliants—^i7., burners of incchse (cf. PsaliTi 141. 2; Revelation 5. S, and 8.
3,4). The Israelites are meant, called " tiie daughter of my dispersed," a Hebrew idiom for my dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Fatashas, or "emigrants" (akin to the synonym Philistine). These trace their origin to Palestine, and profess the Jewish religion. In physical traits tliey resemble the Arabs. When Bruce was there they had a Jewish king, Gideon, and his (lueen, Judith. P.-obably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored, shall bring mine oflering — I. e., the offering that is my right. I prefer, with Db We'ITe and Clialdee Vei'sion, making "suppliants" the objective case, not the nominative. Tlie peoples (v. 8, 9), brought to fear me by my judgments, "shall bring as mine ottering my suppliants (an appropriate term lor the Jews, on whom then there shall have been poured the spirit o( supplications, Zechariah 12. 10), the daughter of my dispersed." So Isaiah 66. 20, " they shall bring all your brethren for an offering unto the Lord." Cf. Hoksley'3 view of Isaiah 18. 1, 2,7. England in this view may be the naval power to restore Israel to Palestine (Isaiah 60. 9). The Hebrew for Ethiopia is Cush, which may include not only Ethiopia, but also the region of Tigris and Babylon, where Nimrod, Cush's son (Genesis 10. 8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being .scattered (1 Peter 1. 1; 5. 13; cf. Isaiah
pected ye would under such circumstances repent: but no ! thou—at least, O Jerusalem ! Cf. " thou, even thou, at least in this thy day," Luke 19. 42. their dwelling the sanctuary. [Buxtorf.] Or, the city. Cf. Jesus' wonls (Luke
13. ;3o), " Behold, your house is left unto you desolate " (Leviticus 26.31,32; Psalm 69.25); and used as to tlie temple (Micali 3.12). "Their" is used instead of "thy;" this change of person implies that God puts them to a greater distance, liowsoever I punished thcni—Howsoever I might have punished them, I would not have cut off their dwelling. CALVIN, "Howsoever I had marked them out for punishment" because of their provocations, still, if even then they had repented, taught by my corrections, I was ready to have pardoned them. Maurer, " Altogether in accordance with what I had long agodecreed (ordained) concerning you " (Deuteronomy 28. 1-14, and, on the other hand, 15-68; 27. 15-26). English Version, or Calvin's view,'
is Ijetter. rose early, and corrupted, itc—early morning is in the East the best time for transacting sei-ious business, before the relaxing heat of mid-day comes on. Thus
it means, Willi the greatest earnestness they set themselves to "corrupt all their doings" (Genesis 6. 12; Isaiah
5. 11 ; Jeremiah 11.7 ; 25.3). 8. wait ye upon me—here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Isaiah 30. ISySS; where the same phrase, " blegsed are all they that wait /or Him," is
used as to the same great event. Calvin erroneously makes this verse an address to the ungodly ; and so MauKEK, " Ye shall not have to wait for me in vain ;" I will presently come armed with indignation: I will no longer contend with you by my prophets, until the day i. e., waiting for the day, &c. (Habakkuk 2.3). rise up to the prey—like a savage beast rising from his lair, greedy for the prey (cf. Matthew 24. 28). Or rather, as a warrior leading Israel to certain victcn-y, which is expressed by "the prey," or booty, which is the reward of victory. LXX. and Syriac versions read tl>e Hebrew, "I rise up as a witriess"
11. 11). The restoration under Cyrus of the Jews trajasported under I'iiaraoh-necho to Egypt and Ethiopia, was an earnest of the future resloratioii under Clirist. 11. slialt thou not be asliamed—thou shall then liave no cause to lie ashamed ; for I will then tulce away out o/ the midst of thee those who by their sins gave thee cause for shame (d. 7). tliem that rejoice In thy pride—those priding themselves on that wliicli thou boustest of, tliy temple ("my holy mountain"), thy election as God's people,
etc., ill the Pharisaic spirit (Jeremiah 7.4; Micah 3. 11; Matthew 3. 9). Cf. Jeremiah 13. 17, " mine eyes shall weep
for your pride." The converted remnant shall be of a humble spirit (i-. 12; Isaiah 66. 2, 10). l^i. afflicted ... they
(cf. Job 16.8; Malaclii 3.5). Jehovali being in this view
tvitness, accuser and judge. English Version is belter (cf. Isaiah 33. 25). gather the nations—against Jerusalem (Zecharlah 14.2), to pour out His indignation upon them there (Joel 3.2; Zechariah 12.2,3). y. For—The blessed things promised in this and v. 10 are tlie immediate re-
sliall trust in . . . Lord— the blessed elt'ect of sanctilied alUiction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Isaiah 14. 32 ; Zechariah 11. 11). 13. nor speak lies—worshipping God in trutli,aud towards man having love without dissimulation. The characteristic of the
sults of the punishment Inflicted on the nations, mentioned in V. 8 (cf. V. 19). turn to tlie people a pure language i. e., changing tlieir Impure language I will give to them again a pure language (lit., lip). Cf. lor this Hebrew Idiom, Margin, 1 Samuel 10. 9. The confusion of languages was of the penalty sin, probably idolatry at Babel {Mar-
114,000 sealed of Israel, none sliall malie thent afraid—
eitlier foreign foe, or unjust prince (i;. 3), prophet, or priest
(v. 4). 14. The prophet In mental vision sees the joyful day of Zion present, and bids her rejoice at it. 15. The cause for joy: "The Lord hath taken away thy judgments," viz., those sent by llini upon thee. After the taking away of sin {v. 13) follows the taking away of
gin, Genesis 11.1-6, where also "lip" expresses language, and perhaps also religion; v. 4, "a tower whose lop may reach unto heaven," or rather, points to heaven, viz., dedicated to the heavens idolized, or Bel); certainly, of rebel-
trouble. When the cause is removed, the ettect will cease. Happiness follows in the wake of holiness, the i|ord Is in the midst of thee-though He seemed to desert thee
lion against God's will. An earnest of the removal of this penalty was the gift of tongues on Peuteeosl (Acts 2.) ; the
for a time. He is now present as thy safeguard {v. 17). iiot
full restoration of the earth's unity of language and of worship Is yet future, and is connected with the restora-
see evil any more— ihou shall not ejperience it (Jeremiah 5.12; 44. 17). 10. Let not thine hands be slack— (Hebrews 1'2. 12.) Do not faint in the work of the Lord.
tion of the Jews, to be followed by the conversion of the world. Cf. Isaiah 19.18; Zechariah 14.9; Komans 15.6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered Impure through being the instruments of calling on idols and dishonouring God (cf. Psalm 16.4; Hosea '2.17). Whether Hebrew shall be the one universal language or not, 710
17. he will rest In his love—<;oilent with it as Hla supreme delight (cf. Luke 15.7, 10). [Calvin.] Isaiah 62.5;
55. 19. Or, He shall be silent, viz., as to thy faults, not Imputing them to thee fMAUUKUj (Psalm 32. 2; Ezeklel33. 16).
I prefer explaining it of that calm silent joy lu the poi*-
Uaygai Reproveth the People HAGGAI L for Neglecting to Buiid God'n Ifntcse.
Kfiislon of the object of one's love , too great for words to exnresx: just as God after the six days of creation rested
larly translated. The destruction of Israel s f<i(>s precedes Israel's restoration (Isaiah (ilS. lo, Ui). hei-titnt Ui<Ueth— all that are helpless. Their weakness will Ije no hai rier in tlie way of my restoring them. So in Psalinai. ir,{j\rargin), "halting" is used for adversity. Also Ez^ciel 34. 16; Micah i. 6, 7. I will get them jirnise, &c.— ^iV., / wilt make them (to l)ecome)a praise and a name, &c. shnmc—(Kzekiel 34. 20.) 20. make you a name . . . praise—make you to become celebrated and praised, turn back your captivity—bring back your captives. [Mal'kek.J The Hebrew in plural, "captivities;" to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed, lu-fora your eyes—incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe
with silent satisfaction in His work, for "behold it was very good" (Genesis 1. 31; 2. 2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing." 18. sorrowful for the solemn assembly—pining after the solemn assena^bly wliich they cannot celebrate in exile (Lamentations 1. 4 ; 2.6). who are of thee i.e., of thy true citizens; and whom there-
fore I will restore, to whom the reproach of It was a burden—j. e., to whom thy reproach (" the reproach of my people," Micah 6. 16; their ignominious captivity) was a burden. "Of it" is put for o/ </iee, as the person is often changed. Those who shared in the burden of reproach which fell on my people. Cf. Isaiah 25. 8, "the rebuke of His people shall He take away from off all the earth." 19. «n«lo—Mauker translates, "I will deal with," i. e., as they deserve. Ct Ezekiel 23. 25, where the Hebrew is simi-
it for joy, but the testimony of your own eyes shall convince you of the delightful reality (cf. Luke 24. 41).
HAGGAI.
The name Haggai means my feast; given, according to Cocceius, in anticipation of the joyous return from exile. He probably was one of the Jewish exiles (of the tribes Judah, Benjamin, and Levi) who returned under Zerulibabel, the
civil head of the people, and Joshua, the high priest, 536 n. c, when Cyrus (actuated by the striking prophecies as to himself, Isaiah 44.28; 4.5.1) granted tliem their liberty, and furnished them with the necessaries for restoring the temple (2 Chronicles 36. 23; Ezra 1. 1; 2. 2). The work of rebuilding went on under Cyrus and his successor Cambyses (called Ahasuerus, Ezra 4. 6) in spite of opposition from the .Samaritans, wlio, when theirotfers of help were declined, began to try to hinder it. These at last obtained an interdict from the usurper Smerdis the Magian (called Artaxerxes, Ezra 4. 7-2.3), whose suspicions were easy to rouse, and the Jews thereupon became so indifferent to tlie v/ork that when Darius came to the throne (521 B. c), virtually setting aside the prohibitions of the usurper, instead of recommencing their labours, they pretended that as the prophecy of the seventy years applied to the temple as well as to
the captivity in Babylon (ch. 1. 2), they were only in the sixty-eighth year of it [HbndersonI; so tliat, the proper time not having yet arrived, they might devote themselves to building splendid mansions for themselves, llaggat and Zechariah were commissioned by Jehovah (ch. 1. 1) in the second year of Darius (Hystaspes), b. c. 520, sixteen years
after the return under Zerubbabel, to rouse them from their selfishness to resume the work wliich for fourteen years had been suspended. Haggai preceded Zechariah in the work by two months. The dates of his four distinct prophecies are accurately given: (I.) The first (ch. I.), on the first day of the sixth month of the .second year of Darius, 520 b. c, reproved the people for their apathy in allowing the temple to lie in ruins, and reminded them of their ill success in everything because of their not honouring God as to His house. The result was, in twenty-four days afterwards they commenced building under Zerubbabel (ch. 1. 12-15). (II.) The second, on the twenty-first day of the seventh month (ch. 2. 1-9), predicts that the glory of the new temple would be greater than that of Solomon's, so that the people need not be discouraged by the inferiority in outward splendour of the new, as compared with the old temple, which had so moved to tears the elders who had remembered the old (Ezra 3. 12, 13). Isaiah, Jeremiah, and Ezekiel had Implied the same prediction, whence some had doubted whether they ought to proceed with a building so Inferior to the former one ; but Haggai shows wherein the superior glory was to consist,
viz., in the presence of Him who is the " desire of all nations" (t).7). (III.) The third, on the twenty-fourtli day of the ninth month (ch. 10. 19), refers to a period when building materials had been collected, and the workmen had begun
to put them together, from which time forth God promises His blessing; it begins with removing their past error as
to the efficacy of mere outward observances to cleanse from the taint of disobedience as to the temple building. (IV.) The fourth (ch. 2. 20-23), on the same day as the preceding, was' addressed to Zerubbabel, as the repi'esentative of the theocratic people, and as having asked as to the national revolutions spoken of in the second prophecy (ch. 2. 7).
The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.
The Jews' adversaries, on the resumption of the work under Zerubbabel, Haggai, and Zechariah, tried to set Darius against It; but that monarch confirmed Cyrus' decree, and ordered all help to be given to the building of the temple (Ezra 5. 3, &c. ; 0. 1, <fec.). So the temple was completed in the sixth year of Darius' reign, B. c. 516-515 (Ezra 6. 14). The style of Haggai isconsonant with his messages: pathetic in exhortation, vehement in reprools, elevated In contemplating the glorious future. The repetition of the same phrases (e. g., saith the Lord, or the Lordof hosts, eh. 1.2,
5,7; and thrice in one verse, ch. 2. 4; so " the spirit," thrice in one verse, ch. 1. 14) gives a simple earnestness to his
style, calculated to awaken the solemn attention of the people, and to awaken them from their apathy, to which also the Interrogatory form, often adopted, especially tends. Clialdfeisms occur (ch.2. 3; 2. 6; 2. 16), as might have been expected In a writer who was so long In Chaldea. Parts are purely prose history ; the rest is somewhat rhythmical, and observant of poetic parallelism.
Haggai Is referred to In Ezra 5. 1; 6. 14; and in the New Testament (Hebrews 12.26; cf. ch. 2. 6, 7, 22).
The Evil OF THIS Neglect to themselves: The Honour TO God of attending to it: The People's Penitent Obedience under Zeruhbaisel followed by Gob's Gracious Assurance. X. second year of Dariua
Ver. 1-15. Haggai calls the People to coNsinEK
TSBIli. WAYS IK I^EGLECTIMQ TO BCILO GOD'S UOUSG
Tlie Pro])Iiet In^tes the People HAGGAI 1. lo the Building of the Temple,
—Hystaspes, the king of Medo-Persla, the second of the world-empires, Babylon having been overtlirown by the Persian Cyrus. The Jews having uo king of their own, dated by Uie reign of the world-kings to whom they were bnbject. iTarius was a common name of the Persian kings, as riiaraoh of tliose of Egypt, and Csesar of tliose of Rome. The name in the cuneiform incriptions at Persepolis is written Daryawiis, from the root Darh, "to preserve," tlie Conscroator. [Lassen.] Herodotus, 6.98, explains it Coer-
repetition, 1 Samuel 25. 21; Zechariah 7.5. celled—rather, wainscoted, ot paneled, referring to the walls as well as the ceilings; furnished not only witli comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2 Samuel 7.2)! 5. Consider yonr waya— lit.. Set your )icarl on your ways. The plural implies. Consider both what j'e have done (actively. Lamentations 3. tO) and what ye have sufTered (passivelyX [Jeuome.] Ponder earnestly whether ye have gained by seeking self at the sacrifice of God. 6. Nothing htvo prospered with you wliilst neglecting your duly to God. Tlie punishment corresponds to the sin. They thought toescape poverty by not building, but keeping their money to themselves; God brought it on them /or not, building (Proverbs 13. 7; 11. 24; Matthew 6. 33). Instead of cheating God, Ihey had been only cheating themselves, ye clotlie . . , but . . . none warm—through insufficiency of olotliiiig; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: " Yc have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; j'e have been putting on clothes, but not to being warmed." [Mookb.J Careful considerancn of God's dealings with us will indicate God's will regarding us. Tlie events of life are tlie hieroglyphics in which God records His feelings towards us, the key to which is found in tlie Bible. [Mooue.J wages . . . put . . . into a bag with boles—proverbial for labour and money spent profillessly (Zechariali 8.10; cf. Isaiah 55.2; Jeremiah 2.
cer. Often opposite attributes are assigned to the same god ; in whicli ligtit the Persians viewed their king. Ezra
4. 24 liarmonizes with Haggai In making this year the date of the resumption of the building, sixtli inontli of the Hebrew year, not of Darius' reign (cf. Zechariali 1.
7; 7.1,3; 8.19). Two months later ("the eighlli month," Zccliariah 1. 1) Zechariah began to propliesy, seconding Haggai. tUc Lord Hebrew, Jehovah: God's covenant
title, implying His unchangeableness, the guarantee of His faithfulness in keeping His p^'omises to His people, liy Haggai Hebrew, in the hand of Haggai ; God being the real speaker. His prophet but the instrument (cf. Acts 7.
35; Galatians.S. 19). Zerubbabel—called also Shesli-bazzar In Ezra 1. 8 ; 5. I t, 10, where the same work is attributed to Shesh-bazzar that in ch. 3. 8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as BelteBhazzav was tliat of Daniel. Zerubbabel, his Hebrew name, means one born in Babylon, son of SJiealtlcl—or Sala-
thiel. But 1 Chronicles 3. 17, 19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Sheal-
tiel, at tiii^ death of his father (cf. Matthew 1. 12; Luke 3.
27). governor of Jndali—to which office Cyrus had appointed liiin. The Hebrew Pechah is akin to the original of tlie modern Turkisli Pasha ; one ruling a region of the Persian empire of less extent than that under a satrap. Josbua—called Jeshua (Ezra 2. 2); so the son of Nun in Nehemiah S. 17. Joseclecli—or Jehozadak (1 Chronicles (i. 15), one of those carried captive by Nebucliadnezzar. Haggai addresses the civil and the religious representatives of
13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that failelh not" (Luke I'i. 33). Through the dearness of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes. 8. Go «p to tlie mountain—Moriah [RosenmulIjEk]; Lebanon. [Henderson.] Rather, geuerall.v, the mountains around, now covered with wood, the growth of the long period of the captivity. .So Nehemiah 8. 15, " Go foi th unto the mount,"
tlie people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly
testify in God's name. 3. tbe Lord of bosts— Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit oljedience. This people This sluggish and Hiiltiiih people. He does not say, ilij/ people, since they had neglected the service of God. Tiie time—Tlie proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 5SS B. c, 2 Kings 25. 9) were yet unexpired; this they make their plea for delay. [He>'DERS0N.] The seventy yciu-s of captivity were completed long ago in the
i. e., the neighbouring hills. [Mauker.] wood—Haggai specilles this as being the first necessary; not lo the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears from ch.2. IS, where express mention is made of laying the foundations. I will take pleasure in it, and I will be glorified— I will be propitious to suppliants in it (1 Kings 8. 30), and shall receive the honour due to me which has been witlilield. In neglecting the temple, whicli is the mirror of my presence, ye dislionour me [Calvin]; in its being built, ye shall glorify me. 1). Ye looked for mueb lit.. Looked so as to turn your eyes to r/iitc7i. Tlie Hebrew infinitive here expresses contiiiued looking. Ye lioi)ed to have your store made " much" by neglecting the temple. The greater was your greediness, the more bitter your disappointmeni in being poorer than ever. wJsen ye byouj;ht it home, I did blow upon it—even the little crop brought into your barns I dissipated. " I did lilow upon," t. e., I scattered and caused to peiisli witli my mere breath, as scattered and blighted corn. mine iiouse . . . his own house—in emphatic antithesis, yc run—expressing the keenness of everyone of them in pursuing tluar own selfish interests. Cf. "run," Psalm 119. 3:!; Proverbs 1. 16, contrasted with their apathy about God's house. 10. heaven ... Is stayed from dew— stays itself. Thus heaven or tlie sky is personilied ; implying tliat inanimate nature obeys Jehovah's will; and, sliockcil at His peoph^'s disoliedienee, witliholds its goodii from them (cf. Jeiemiah 2. 12, 13). H. 1 called—what tlit "heaven" and "earth," the second causes, were said to do {«. lU), being the visible instruments, Jehovah, in this verse, tlie invisible first cause, declares to be lUs doing. He "calls for" Diinine, <$-c., as inslrunients of His wrntli (2 Kings 8. 1; I'salm !ii5. l(i). Tlie contrast is striking between the prompt obedience of these material agencies, and the idolhful disobedience of living men, His x>eople. drou{;ht
first year of Cyrus, 536 B. c. (Jeremiah 29. 10); dating from
606 IS. c, Jehoiakini's captivity (2 Chronicles 36. 6). The seventy years to the completion of the temple (Jeremiah
25. 12) were completed this very year, the second of Darius. [Vatablus.] Ingenious in excuses, they pi-etended that the interruption in the work caused by their enemies proved it was not yet the proper time; wliereas their real motive was selflsli dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rasli haste." [Cal.- viN.] Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore; tliey had no real excuse for not beginning at once to build. Aubbuljin denies tliat by "Arta.terxes" in Ezra 4. 7-22 is meant Smerdis. "WhetherSmerdis or Artaxerxes Longimauus be meant, the interdict referred only to the reljuilding of the oily, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the .Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but. It is not time yet. So the great work of life Is left undone. 4. I8
It 4<mc—It is not time (v. 2), ye say, to build Jehovah's liouse ; yet llow is it that ye make It a fit time not only to
tidVff, but to "dwell" at ease in your own houses? you, O ye—rather, for you, you; the repetition marking the
Khiiniel'ul contrast between their concern for Ihemselve.i,
ttud tlieir luicoucoru for God. [Maukku.1 Cf. a similar 712
The People Encouraged to Work HAGGAI II. by the Promised Glory of the Second Temple.
us as our strength. Not in man's " might," but in that of God's Spirit (Zechariah 4. 6;. 5. According to the word tlxat— lit., "(I am with you) the word (or Wiuii/) which I covenanted;" i.e., I am with you as I coven%nted with you when ye came out of Egypt (Exodus 19. 5, 6; 34. 10, 11). The covenant promise of God to the elect people at Sinai i» an additional motive for their persevering. The JJcbrew for to "covenant" is lit. to cu^, alluding to the sacrificial victims cut in ratification of a covenant, so—or, and. my Spirit reinainetlL among you—to strengthen you for the work (ch. 1. 14; Zechariah 4. 6). The inspiration of Hugg'ai and Zechariah at tliis time was aspeeimeu of the presence of God's Spirit remaining still u>Uh His people, as He had been with iloses and Israel of old (Ezra 5. 1; Isaiah 03. 11). 6. Yet once, it ij a little while—or, "(it is) yet a little while." The Jlebreiv lor "once" expresses the indefinite article a. [Maurek.] Or, "it is yet only si, little while;"
—Hi'brew, Clioreb, like In sound to Chareeb, "waste" (v. 4,
8), said 01' God's house; implying the correspondence between the sin and its punishment. Ye have let my house be waste, and I will send on all that Is yours a wasting
drougiu. This would atlect not merely th6 "corn,"&c., but also " men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought, labour of
tlie hands—all the fruits of lands, gardens, and vineyards, obtained by labour of the hands (Deutei'onomy 2S.
83Psalm 78.46). 13. remnant of the people—all those vi-o have returned from the exile (Zechariah 8. 6). as
. . . God sent him—according to all that Jehovah had enjoined him to speak. But as It Is not till (v. 14) after Haggai's second message (v. 13) that the people actually obeyed, Maurer translates here, "hearkened to the voice of the Lord," and instead of "as," "became the Lord had Bent him." However, English Version rightly represents their purjjose of obedience as obedience in God's eyes already, though not carried into effect till v. 14. 13. the Ijord's messenger—so the priests (Malachi 2. 7) are called
lit., one little, i. e., a single brief space till a series of movements is to begin, viz., the shakings of nations soon tc begin wliich are to end in the advent of Messiah, " the desire of all nations." [MooRB.] The shaking of ?ia/ion« implies judgments of wrath on tlie foes of God's people, to precede the reign of the Prince of peace (Isaiah 13. 13). The kingdoms of the world are but the scatToUling for God's spiritual temple, to be thrown down when their purpose is accomplislied. The transitoriuess of all that is eartlily should lead men to seek "peace" in Messiah's everlasting kingdom (v. 9; Hebrews 12. 27,28). [MooEE.] The Jews in Haggai's times hesitated about going forward with the work, through dread of the world-power, MedoPersia, intlaenced by the craft of Samaria. The prophet assures them this and all other world-powers are to fall before Messiah, who is to be assooialed with this temple; therefore th»y need fear naught. So Hebrews, 12. 20, which quotes this passage; the apostle comj)ares the heavier punishment which awaits the ilisol,)edient under the New Testament with that wliich met such under the Old Testament. At the establishment of tlie Sinaitic covenant, only the earth was shaken to intrcxiuce it, but now heaven and earth and all things are to be shaken, i. e., along with prodigies in the world of nature, all kingdoms that btaud in the way of Messiah's kingdom, "which cannot be shaken," are to be upturned (Daniel 2. 35, 44 ; Matthew 21.
(cf. Galatians 4. 14; 2 Peter 1. 21). lu the Lord's message —by the Lord's authority and commission : on the Lord's embassage. I am with you—(Matthew 28. 20.) On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from tlie reproving tone to that of tenderness. He hastens as it were
to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "1 with you!" God's presence is tlie best of blessings, for it includes all others. This is the sure guarantee of their success, how many soever tlieir loos might be (Romans 8. 31). Nothing more ^spirits men and rouses them from torpor, than, when relying on the promises of Divine aid, they have a sure hope of a suc-
cc-«sful issue. [Calvin.] 14. Lord stirred up the spirit
of, lie.—God gave them alacrity and perseverance in tlie good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit, came and did work—collected the wood and stones and other materials (cf. v. 8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months alter,
viz., the twenty-fourth day of the ninth month (cli. 2. 18). [Grotius.] 15. four and twentieth day-^twenty-three days after the first message of Haggai {v. 1).
41). Hebrews 12. '27, " Yet once more," fa vours English Ver-
sion. St. Paul condenses together the two verses of Haggai (v. 6,7, and 21,22), implying that it was one and the same shaking, of which the former verses of Haggai denote the beginning, the latterthe end. The shaking began introductory to the first advent ; it will be finished at tlie second. Concerning the former, cf. Slatthew 3. 17; 27. 51;
Ver. 1-9. Second Prophecy. Tlie people, discouraged at
the inferiority of this temple to Solomon's, are encouraged
nevertheless to persevere, because God is with litem, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver. 1. sev^enth month— of the Hebrew year; in the second year of Darius' reign
28. 2; Acts 2. 2; 4.31 ; concerning the latter, Matthew 24. 7; Revelation 16. 20; 18. 20 ; 20. 11. [Bengbl.] There is scarcely a prophecy of Messiah in the Old Testatneiit which does not, to some extent at least, refer to His second coming. [Sir I. Newton.] Psalm 68. 8 mentions the heavens dropping near tlie mountain (Sinai) ; but Haggai speaks of the whole created heavens: "Wait only a Utile while, Xhongh the promised event is not apparent yet, for soon will God change tilings for the better : do not stop short with these preludes and fix your eyes on the present state of the temple." [Calvin.] God shook tlie /leauoi by the lightnings at Sinai ; the earth, that it should give forth waters
(ch. 1. 1); not quite a month after they had begun tlie work (ch. 1. 15). This prophecy was very little before tliat of Zechariah. 3. Wlio Is left . . . tliat saw . . . fin'st glory —Manj' elders present at the laying of the foundation of the second temple who had seen the first temple (Ei-.ra 3.
12, 13) in all its glory, wept at thecontrast presented by tlie rough and unpromising appearance of the former in its beginnings. From the destruction of the first temple to the second year of Darius Hystaspes, the date of Haggai's prophecy, was a space of seventy years (Zechariali 1. 12); and to the first year of Cj'rus, or the end of the captivity, fifty-two years; so tliat the elders might easily reniemljer the first temple. The Jews note five points of inferiority
the sea, that it should be divided asunder. In Christ's time God shook the heaven, when He spake from it; the earth, when it quaked ; the sea, when He commanded the winds and waves. [Grotius.] Cicero records at the time of Christ the silencing of the heathen oracles; and Dio, the fall of the idols i* the Roman capitol., 7. shake—not convert ; but cause that agitation wliieli is to precede Messiah's coming as the healer of the nations' agitations. The previous shaking shall cause the j'earning "desire" for the Prince of peace. Moore, &c., translate, "the beauty," or "tlie desirable things (the precious gifts) of all nations shall come" (Isaiah 60. 5,11; 61. 6). He Ijrings these objections to applying "the desire of all nations" to Messiah. (1.) The Hebrew means the quality, not the thing desired, viz.. Its desirableness or beauty. But the abstract
The absence from tlie second temple of (1.) the sacred fire
(2.) the Sliekiuah ; (3.) the ark and cherubim; (4.) the Urim and Tliummim ; (5.) the spirit of prophecy. The connection of it with Messiah more than counterbalanced all tUede ; for He is the antitype to all the five (v. 9). Iioiv do ye Me It now !—God's estimate of things is very dilTerent from man's iZecliariah 8. 6; cf. 1 Samuel 16. 7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zechariali 4.
10; 1 Corintliians 1. 27, 28). 4. be strong , . . for I am «rlUi you—I'Ue greatest strength is to have Jehovah with
is often put for tlie concrete. So "a man of desires,"
The Glory of the Stcond Temple. HAGGAI II. No Sanclificatioii without Ohedienet.
latter Itouge . . . greater than of the former viz^ through the presence of Messiah, in whose/ace is giveri lh« light of the knowledge of the glory of God (2 Corinthians 4. 6;
one desired or desirable (Margin, Daniel 9. 23; 10. 3, 11). (2.) Messiah was not desired by all nations, but "a root out of a dry ground," having "no beauty that we sliould desiie Him" (Isaiah 5;5. 2). But what is implied is not tliat the nations deflnitely desired i/im, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. Moreover, whilst the Jews as a nation desired Him not (to which people Isaiah 53. 2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable, (o.) The verb, "shall come," is plural, which requires tlie noun to be understood In the pZurai, whereas
cf. Hebrews 1. 2), and who said of Himself, " in this place
is one greater than the temple" (Mattliew 12. 6), and who " sat daily teaching in it " (Matthew 20. .55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple. In this place . . . peace—uiz., at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (Colosslans 1. 20). Thus the "glory" consists In this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Psalm 85.8,10; Isaiali 9.6,7; 5,3.5; Zecliariah 6.13; 2 Corinthians 5. IS, 19); then it creates peace in the sinner's own heart (Isaiah 57. 19; Acts 10. 36; Iloinans 5. 1; 14. 17; Ephesians 2. 13-17; Pliilippians 4. 7)
if Messiah be intended, the noun is singular. But wlien two nouns stand together, of which one is governed by the other, tlie verb agrees sometimes in number with the latter, though it really has the former as its nominative, i. e., the Hebrew "come" is made in number to agree witli "nations," though really agreeing with " the desire." Besides, Messiah may be described as realizing in Himself at His coming " the desires (the noun expressing collectively the plural) of all nations;" whence the verb is plural. So in Song of Solomon, 5. 16, "He is altogether lovely," in the Hebreiv the same word as here, "all desires," i. e., altogetlier desirable, or the object of desires. (4.) Ver. 8, "The silver is mine," &c., accords with the translation, " the choice things of all nations" shall be brought in. But the eightli verse harmonizes quite as well with EnglishVersion of V, 7, as the note on v. 8 will show. (5.) LXX. and iSyriac versions agree with MoOEE's translation. But Vulgate confirms English Version. So early Jewish Kabbis before Jeromk's time. Plato, Alcibiades 2, shows the yearning of the Gentiles after a spiritual deliverer: "It
then peace in the whole earth (Micah .5.5; Luke 2. I4X First peace between God and man, then between man and God, tlien between man and man (Isaiah 2.4; Hosea 2. 18; Zechariah 9. 10). As "Shiloh" (Genesis 49. 10) means peace, this verse confirms the view that t'. 7, "the desire
of all nations," refers to Shiloh or Messiah, foretold in Genesis 49. 10.
10-19. Third Prophecy. Sacrifices without obedience (in respect to God's command to build the temple) could not sanc-
tify. Koiv that they are obedient, God will bless them, though no sign is seen of fertility as yet. 10. four aud twentieth day . . . ninth month—three days more tlian two months froiji the second prophecy (v. 1); in the month Chisleu, the lunar one about the time of our December. The .lews seem to have made considerable progress in the work in the interval (v. 15-18). 11. Ask . . . the priests Propose this question to tliem on the law. The priests were the authorized expounders of tlie law (Li^viticus 10.
is tlierefore necessary," says Alcibiades on the subject of acceptable worship, "to wait until One teach us how we ought to behave towards the gods aud men." Alcibiades replies, "When shall that time arrive, and who shall that Teacher be ? For most glad would I be to see such a man." Tlie "good tidings of great joy" were " to all people " (Luke 2. 10). The Jews, and those in the adjoining nations instructed by them, looked for Sliiloh to come unto whom the gathering of the people was to be, from Jacob s prophecy (Genesis 49. 10). The early patriarchs. Job (Job 19. 25-27 ; 33. 23-26) and Abraham (John 8.
11 ; Deuteronomy 33. 10; Ezekiel 44. 23; Malachi 2. 7). la. " Holy flesh " [i. e., th« flesh of a sacrifice, Jeremiah 11. 1.5), indeed, makes hol.v the "skirt" in which it is carried; but that "skirt" cannot impart its sanctity to any thing beyond, as " bread," &c. (Leviticus 6. 27;. This is cited to illustrate the principle, that a sacrifice, lioly, as enveloping Divine things (just as the "skirt" is "holy " which envelops "holy" flesh), cannot by its inherent or opus operatum efficacy make holy a person whose disobedience, as that of the Jews whilst neglecting God's liouse, made him unholy. 13. On the other hand, a legally "unclean" person imparts his uncleanness to any thing, whereas a legall.v holy thing cannot confer its sanctity on an "unclean" person (Numbers 19. 11, 13, 2'2). Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold : the paths to holiness one, and
56), desired Him. fill tills Uouse wltli glory—(t). 9.) As the first temple was filled with the cloud of glory, tlie symbol of God (1 Kings 8. 11 ; 2 Chronicles 5. 14), so this second temple was filled with the "glory " of God (John
1. 14) veiled in tlie flesh (as it were in the cloud) at Christ's
first coming, when He entered it and performed miracles there (Matthew 21. 12-14) ; but that " glory " is to be revealed at His second coming, as this propliecy in its ulterior reference foretells (Malachi 3. 1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic propliecies. 8. Tlie silver U mine—(Job 41. 11; Psalm
tliat one of difficult access. [Gkotius.] One drop of fllth will defile a vase of water: many drops of water will not purify a vase of fllth. [Moore.] 1*. Then answered Haggal—rather, "Then Haggai answered (in rejoinder to
tlie priests' answer) and said." [Maurer.] So Is this people—Heretofore not in such an obedient state of mind as to deserve to be called my people (Titus 1. 15). Here he applies the two cases just stated. By ease first, " this people" is not made "holy" by their ofl'erings "tliere"
60. 12.) Ve are disappointed at tlie absence of these precious metals in tlie adorimig of tiiis temple, as compared witli tile first temple : If 1 pleased I could adorn tliis temple with them, but I will adorn It with a " glory " {v. 7, 9) far more precious, viz., with the presence of my Divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering williiu and without put on by Herod is the type. Then
(viz., on' the altar built in the open air, under Cyrus, Ezra
3.3); though the ritual sacrifice can ordinarily sanctify outwardly so far as it readies (Hebrews 9. 13), as t he " holy flesh" sanctified the "skirt," yet it cannot make the olTerers in tlieir persons and all their works acceptable to God, Ijecause lacking the spirit of obedience (1 Samuel 15.
sliall the nations bring offerings of those precious metals whicli ye now miss so much (Isaiah 2. 3; 60. 3, 6, 7; Ezekiel
22) so long as they neglected to build the Lord's liouse. On the contrary, by case .second, they made " unclean " their very offerings by being unclean through "dead works" (disobedience), Just as the person unclean by contact with a dead body imparted his uncleanness to all tliot he touched (cf. Hebrews 9. 14). This all applies to them as they had been, not as they are now that they have begun to obey; tlie design is to guard them against falling back again. The "there" points to tlio
43. 2, 4, .5; 44. 4). The heavenly Jerusalem shall be similarly adorned, but shall need "no temple" (Revelation 21. 10-
22). Cf. 1 Corintliiaus 3. 12, where gold and silver represent
tlie most precious things (Zecharlah 2. 5). The inward glory of New Testament redemption far exceeds the outward glory of the Old Testament dispensation. So, in the case of the individual poor believer, God, if He pleased, could bestow gold and silver, but He bestows far better treasures, the possession of which might be endangered by that of the former (James 2. 5). 9. Tbe glory ot tlUa 714
altar, probably in view of the audicuce which tlie propb-
Introduction. ZECriAFJAH. Inlrodwtwn.
et Kfldressed. 15. consider — lit., lay it to heart. Pon-
So also the vine, Ac, which heretofore have borne little ot nothing, shall be blessed with productiveness. Tlius it will be made evident that tlie blessing is due to me, not to nature. We may trust God's promise to bless us, though we see no visible sign of Us fulfllment (Habakkuk
der eainestly, retracing the past upward (t. e., backward), comparing what evils heretofore befell you
before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and tlie bless-
2. 3).
2()-23. Fourth Prophecy.- God's promise t7irovgh Zerubbabel to Israel of safety in the coming commotions. SJO. tlie month—the ninth in the second year of Darius. The same date as Prophecy III. (v. 10). 31. to Zernbbabel — Perhaps Zerubbabel had asked as to the convulsions foretold (v. 6, 7). This is the reply: The Jews had been led tc fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wlierein they, as identified with Him, are assured of safety in God's electing love (cf.
ing of obedience. 16. Since those days were—From the time that tliose days of your neglect of the temple work have been, when one came to an heap oftwenty meas-
ures—f. c, to a lieap which he had expected would be one of twenty measures, there were but ten. fifty vessels out of the press—As LXX. translate "measure," and Vul-
gate "a flagon," and as we should rather expect vai than
press, Matjrer translates (omitting vessels, which is not in the original), "purahs," or "wine-measures." 17. Appi'opriated from Amos 4. 9, whose canonicity is thus sealed by Haggai's inspired authority; in the last
clause, "turned," however, has to be supplied, its omission marking by the elliptical abruptness ("yet ye not to me !") God's displeasure. Cf. " (let him come) unto me !" Moses in excitement omitting the bracketed words (Exodus 32. 26). " Blasting " results from excessive drought; "mildew," from excessive moisture.
V. 23, " will make thee as a signet ;" " I have chosen thee "). shake . . . heavens {Note, v. 6, 7.) Violent political convulsions accompanied with physical prodigies (Matthew
24.7,29). 23. All other world-kingdoms are to be overthrown to make way for Christ's universal kingdom (Daniel 2. 44). War-chariots are to give place to His reign of peace (Micah 5. 10; Zechariah 9. 10). 23. take tliee— under my protection and to promote thee and thy people to lionour (Psalm 78. 70). a signet—(Song of Solomon 8. fi; Jeremiah 22. 24.) A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Isaiah 42. 1 ; 43. 10; 44. 1 ; 49. 3). So the spiritual Israel is sealed in their covenant-head by His Spirit (2 Corinthians 1.20,22; Ephesians 1.4, 13.14). All is ascribed, not to the merits of 2'erubbabel, Imt to God's gratuitous choice. Christ is the "signet" on God''? hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority ; so Christ (Matthew 28. IS; John 5.