We gather from this last recorded message of this prophet, and addressed to Zerubbabel -

I. THE IMPOSSIBILITY OF JUDGING RESPECTING THE FUTURE FROM PRESENT APPEARANCES. The seer referred to coming commotions and upheavings in national life (vers. 21, 22); but at the time he gave utterance to these intimations all was peace and tranquillity. Rawlinson refers to the Persian empire as spreading over two millions of square miles, or more than half of modern Europe, and this vast power was at this time unassailed. In the opening vision of Zechariah, having reference to this time, the representation made was, "Behold, all the earth sitteth still, and is at rest" (Zechariah 1:11). We cannot forecast the future; we know not what a day may bring forth.

II. THE RECOGNITION OF GOD IN THE OVERTHROW OF NATIONS. Repeatedly in vers. 21, 22, the Most High refers to his own action in the convulsions and revolutions to take place. "I will shake," etc. Whilst civil broils and contentions and military conflicts contribute to the effecting of such desolation, these are but agents unconsciously fulfilling the Divine behests. "The Lord God Omnipotent reigneth;" "He changeth the times and the seasons:he removeth kings and setteth up kings" (Daniel 2:21); "This is the finger of God."

III. THE SECURITY AMIDST ALL THESE CHANGES OF SUCH AS ARE TRULY CONSECRATED TO THE SERVICE OF THE LORD. (Ver. 23.) The signet ring was a precious token. It was worn by the Eastern prince on one of the fingers of his right hand, and was prized by him above all things. The symbol, as used here, suggests that Zerubbabel the prince, who had so faithfully fuifilled his trust, should be loved and cared for by God; that the Lord would cherish him even as the signet ring was cherished by its owner. Zerubbabel is regarded by some as a symbolical character, as typical of Christ, the Prince of Peace, who was to come; and such regard this assurance addressed to him as having its application to the Messiah, and as setting forth the Divine Father's delight in him. The emblem may be still further extended in its application. All true and loyal hearts are cared for by him as his chosen ones, and he will preserve them unto his everlasting kingdom. - S.D.H.

These are the concluding words of the prophecies of Haggai. The Old Testament is one continual declaration and snowing form of this truth, that sin, when it has conceived, brings forth death, and all the family of death. On the contrary, the godly, who give themselves up to doing the Lord's will still find that God blesses them, — with peace; with all manner of spiritual graces; with the light of His countenance; and, may be, with worldly prosperity. Whenever God executes judgment it must be against evil. Nothing but evil can move the wrath of God. Nor does God ever shake, or overthrow, or destroy anything, except by reason of evil. The natural man imagines a God who cares not about the life or death of His creatures, who merely creates them to show forth His power and His skill. This image is altogether different from the true God, as He has revealed Himself to mankind in His Word, and by the incarnation of His only-begotten Son. The true God has no pleasure in the ebb and flow of life and death. He wills life, not death. The only thing God wilts to destroy is sin — not the sinner, but the sin. When He destroys the sinner, it is solely for the sake of the sin. The works of destruction spoken of in the text are part of that warfare which God is continually waging against sin and all manner of evil, and accordingly agree in their spirit and purpose with the barrenness and blasting and mildew sent upon the Israelites, because they had neglected their appointed work of building the house of the Lord. When God takes in hand a work of destruction, it is never purely and entirely a work of destruction. Whenever God executes judgment, mercy is always going along with judgment. Were not this God's purpose, He would be giving up the victory to the spirit of evil, and death would triumph over life. This then is the end and purpose of Haggai's prophecy. It speaks of terrible and awful things; but it ends with worlds of comfort and peace. It says that, while the nations around Judea were to be shaken and disturbed by wars and divers disasters, and while many were to perish, Zerubbabel would establish the remnant of God's people in the land of their fathers; and so, we know, he did. The coming of Zerubbabel, which is spoken of as the coming of the desire of all nations, whereby the house of the Lord was to be filled with glory, was a type of a threefold fulfilment, one of which has already taken place once for all; one of which has been continually taking place ever since, and is continually taking place at this day; and one of which Will take place hereafter: and all these fulfilments are accompained by signs more or less like those foretold in the text, as ordained to attend the coming of Zerubbabel. Thus the coming of Zerubbabel was a type of Christ's coming in the flesh. Zerubbabel was not really the Desire of all nations, but Christ was. Zerubbabel could not fill God's house with glory, but Christ did fill it with an infinite, undying, heavenly glory... Whenever God has purposed to raise His Church to a higher stage of power and glory, the world has been shaken by the new life which has entered and taken possession of it. The heart of the Christian will not fail when he sees the shaking of the nations, or of the powers of heaven. He will not be troubled or disquieted by fears, as though evil were about to gain victory over good. Our Lord's promise is, that, from amid the clouds and the storm, the sign of the Son of Man shall come forth with power and great glory.

(J. C. Hare, M. A.)

These verses remind us —

I. — THAT THE REVOLUTIONS AMONGST MANKIND ARE SOMETIMES VERY TERRIBLE. Here we read of the "shaking of the heavens and the earth," the "crash of thrones," the "destruction of kingdoms," the "overthrow of chariots," etc. What the particular revolutions referred to here are, cannot be determined." Such revolutions imply the existence and prevalence of two antagonistic moral principles in the world — good and evil. These are the Titanic chieftains in all the battles, the elemental forces in all the convulsions of the world. It is truth against error, right against wrong, liberty against thraldom, virtue against vice.

II. THAT GOD HAS TO DO EVEN WITH THE MOST TERRIBLE OF THESE REVOLUTIONS. "I will shake the heavens, I will overthrow the throne," etc. "I will destroy the strength," etc. Inasmuch(1) As God is eternally against the false and the wrong and the tyrannic, He may be said to be Author of these revolutions. Inasmuch(2) As He can prevent them, He may be said to be the Author of these revolutions. He does not originate them, but He permits them. He could annihilate all wicked doers by a volition, He allows them to fight themselves often to death in battling against the right and the true. "The Lord sitteth upon the flood." He sits in serene majesty, controlling all the fury of the battling forces. He "holds the winds in His fist."

III. THAT THE GOOD MAN IS SAFE IN THE MOST TREMENDOUS REVOLUTIONS OF TIME. "In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts." What is here said of Zerubbabel suggests three thoughts.(1) That good men sustain the highest office. Zerubbabel was not only a servant, but a "chosen servant." He was selected for the work of rebuilding the temple. It suggests(2) That good men will receive the highest distinction "I will make thee as a signet." A signet indicates,a) Worth. It was a ring with a seal on it, worn on the finger, as an ornament of great value. Good men are elsewhere represented as God's jewels. A signet indicates,(b) Authority. The signet of an Eastern monarch was a sign of delegated authority. A good man is invested with the highest authority — the authority to fight against wrong and to promote right, at all times and in every place. It suggests(3) That goodmen will always be safely kept, Jehovah says this to Zerubbabel. Amidst all evil, "God is my refuge and strength, a very present help in trouble."

(Homilist.)

1. Great political convulsions may be expected in the future, as well as in the past, because the same reason exists for them; the ungodly nature of existing political forms (ver. 21).

2. Wars, revolutions, and tumults of nations are all working out God's designs of mercy to the world, by means of His Church (ver. 22).

3. Amidst all the convulsions of human history, the people of God are safe, the gates of hell can never prevail against the Church. The past in this respect is prophet of the future (ver. 23).

4. The best protection for any nation, the surest guarantee for its political existence, is a living, working Church in its midst, for as long as the stream of national life carries the vessel in which Christ is carried, that stream shall flow on in safety. Sodom shall stand as long as a righteous Lot is found in it (ver. 23). The general drift of this prophecy by Haggai may now be perceived. His specific work was to urge the rebuilding of the temple. This work was important, because the temple was the seat of the theocracy, and the theocracy was the existing form of the great work of redemption. To erect that, and thus prepare for the reinauguration of the temple-worship, was the great work of the restoration. To urge them to this work, the prophet tears away their subterfuges and excuses shows them how they had already suffered by its neglect; develops to them the real greatness of the work, in spite of its outward littleness, as a necessary link in the great purposes of redemption; and guarantees the safety of the theocratic people amidst all the convulsions that were to come on the earth. All these predictions have been fulfilled to the letter, proving that Haggai was what he claimed to be, a true prophet of Jehovah.

(T. V. Moore, D. D.)

Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, ZerubbabelEgypt, JerusalemGovernor, Heavens, Judah, Ruler, Saying, Shake, Shaking, Speak, Zerubbabel, Zerub'babel1. He encourages the people to the work,
4. by promise of greater glory to the second temple than was in the first.
10. In the type of holy things and unclean he shows their sins hindered the work.
20. God's promise to Zerubbabel.

Haggai 2:21

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Haggai 2:20-23

     5366   king

Brave Encouragements
'In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying, 2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 3. Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? 4. Yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, …
Alexander Maclaren—Expositions of Holy Scripture

The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and …
John Newton—Messiah Vol. 1

The Abiding of the Spirit the Glory of the Church
By the mouth of His servant Haggai stern rebukes were uttered, and the whole people were aroused. We read in verse twelve of the first chapter, "Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord." All hands were put to the work; course after course of stone began to rise; and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Desire of all Nations
"And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts."--Haggai 2:7. THE second temple was never intended to be as magnificent as the first. The first was to be the embodiment of the full glory of the dispensation of symbols and types, and was soon to pass away. This comparative feebleness had been proved by the idolatry and apostasy of the people Israel, and when they returned to Jerusalem they were to have a structure …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Overturning which is visible on Every Hand.
"I will overturn, overturn, overturn it, and it shall be no more, until He come whose right it is" (Ezek. 21:27). In close accord with this prophecy through Ezekiel is the word recorded in Haggai 2:6, 7--"For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all nations, and the Desire of all nations shall come." Note carefully the coupling of these two things together--the coming of the Desire …
Arthur W. Pink—The Redeemer's Return

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

His Throat is Most Sweet, Yea, He is Altogether Lovely. This is My Beloved, and this is My Friend, O Daughters of Jerusalem.
The good qualities of ordinary things may be sufficiently well expressed by ordinary phrases of commendation, but there are some subjects so above expression that they can only be worthily admired by declaring them above all praise. Such is the Divine Bridegroom, who, by the excess of His perfections, renders His Bride dumb when she endeavors most worthily to praise Him, that all hearts and minds may be attracted to Him. Her passion causes her to burst out into the praise of some of the excellencies …
Madame Guyon—Song of Songs of Solomon

"Wash You, Make You Clean; Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil," &c. There are two evils in sin,--one is the nature of it, another the fruit and sad effect of it. In itself it is filthiness, and contrary to God's holiness; an abasing of the immortal soul; a spot in the face of the Lord of the creatures, that hath far debased him under them all. Though it be so unnatural to us, yet it is now in our fallen estate become, as it were, natural, so that …
Hugh Binning—The Works of the Rev. Hugh Binning

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest …
Henry T. Sell—Studies in the Life of the Christian

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Cities of the Levites.
Concerning them, see Numbers, chapter 35, and Joshua chapter 21. "The suburbs of the cities of the Levites were three thousand cubits on every side; viz. from the walls of the city, and outwards; as it is said, 'From the walls of the city and outwards a thousand cubits: and thou shalt measure from without the city two thousand cubits' (Num 35:4,5). The former thousand were the suburbs, and the latter two thousand were for fields and vineyards. They appointed the place of burial to every one of those …
John Lightfoot—From the Talmud and Hebraica

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of …
John Calvin—The Institutes of the Christian Religion

"For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading …
Hugh Binning—The Works of the Rev. Hugh Binning

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's …
Charlotte Mary Yonge—The Chosen People

Haggai
The post-exilic age sharply distinguished itself from the pre-exilic (Zech. i. 4), and nowhere is the difference more obvious than in prophecy. Post-exilic prophecy has little of the literary or moral power of earlier prophecy, but it would be very easy to do less than justice to Haggai. His prophecy is very short; into two chapters is condensed a summary, probably not even in his own words, of no less than four addresses. Meagre as they may seem to us, they produced a great effect on those who heard …
John Edgar McFadyen—Introduction to the Old Testament

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