Haggai 1:6
You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through."
You have planted much
The Hebrew word for "planted" is "zara," which implies a deliberate and laborious effort in sowing seeds. In the historical context, the Israelites had returned from Babylonian exile and were focused on rebuilding their lives and the temple. Despite their hard work, they were not seeing the fruits of their labor. This phrase serves as a metaphor for spiritual barrenness, where physical efforts are not yielding expected results due to misplaced priorities.

but harvested little
The term "harvested" comes from the Hebrew "qatsar," meaning to reap or gather. This reflects the agricultural society of ancient Israel, where a bountiful harvest was a sign of God's blessing. The "little" harvest indicates divine disfavor, suggesting that their efforts were not aligned with God's will. It serves as a call to examine one's spiritual state and priorities.

You eat but never have enough
The Hebrew word for "eat" is "akal," which signifies consumption or sustenance. In this context, it highlights a sense of dissatisfaction and unfulfillment. Despite having food, the people are not satisfied, symbolizing a deeper spiritual hunger that physical sustenance cannot satisfy. This points to the need for spiritual nourishment and alignment with God's purposes.

You drink but never have your fill
"Drink" in Hebrew is "shathah," which means to consume liquid. The phrase "never have your fill" suggests a perpetual thirst, indicating that material or physical pleasures cannot satisfy the deeper needs of the soul. This reflects the futility of seeking fulfillment outside of God's provision and purpose.

You put on clothes but are not warm
The act of putting on clothes, "labash" in Hebrew, is meant to provide comfort and protection. However, the lack of warmth signifies a deficiency in security and well-being. This can be seen as a metaphor for spiritual nakedness, where external efforts to cover oneself are inadequate without God's covering and righteousness.

You earn wages to put into a bag pierced through
The imagery of a "bag pierced through" is powerful, suggesting futility and loss. The Hebrew word for "bag" is "tsaror," which can also mean a pouch or purse. The pierced bag symbolizes the inability to retain or enjoy the fruits of one's labor. This serves as a poignant reminder of the consequences of neglecting God's house and priorities, emphasizing the need for obedience and trust in God's provision.

Persons / Places / Events
1. Haggai
A prophet sent by God to encourage the Israelites to rebuild the temple after their return from Babylonian exile.

2. Zerubbabel
The governor of Judah during the time of Haggai, tasked with leading the rebuilding efforts.

3. Joshua
The high priest who worked alongside Zerubbabel in the temple reconstruction.

4. The Israelites
The people of Judah who returned from exile and were struggling with prioritizing their own needs over God's commands.

5. Jerusalem
The city where the temple was to be rebuilt, symbolizing the center of worship and God's presence among His people.
Teaching Points
Prioritizing God's Work
The Israelites' neglect of the temple led to unfulfilled lives. We must prioritize God's kingdom in our lives to experience true fulfillment.

Consequences of Disobedience
Just as the Israelites faced scarcity due to their disobedience, we too may face spiritual or material lack when we ignore God's commands.

The Illusion of Self-Sufficiency
The Israelites' efforts to satisfy their needs without God led to emptiness. True satisfaction comes from aligning our lives with God's will.

Reflecting on Our Priorities
Like the Israelites, we must regularly assess whether our priorities align with God's purposes and make necessary adjustments.

Trusting in God's Provision
When we put God first, He promises to meet our needs, as seen in the broader biblical account.
Bible Study Questions
1. How does the experience of the Israelites in Haggai 1:6 reflect the consequences of misplaced priorities in our own lives?

2. In what ways can we ensure that we are prioritizing God's kingdom in our daily activities and decisions?

3. How do the themes of scarcity and fulfillment in Haggai 1:6 connect with Jesus' teachings in the New Testament?

4. What practical steps can we take to avoid the "bag with holes" syndrome in our financial and spiritual lives?

5. How can we apply the lessons from Haggai 1:6 to encourage others in our community to focus on God's work?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, which parallels the consequences faced by the Israelites in Haggai's time.

Matthew 6:33
Jesus teaches about seeking first the kingdom of God, which aligns with Haggai's message to prioritize God's house.

Proverbs 11:24-25
These verses discuss the paradox of generosity and scarcity, similar to the Israelites' experience of planting much but harvesting little.

Malachi 3:10
The call to bring tithes into the storehouse and the promise of blessings, reflecting the need to prioritize God's work.
A Bad InvestmentHomiletic MagazineHaggai 1:6
A Bag with HolesDavid Davies.Haggai 1:6
National ImprovidenceW. L. Blackley, M. A.Haggai 1:6
The Bag with HolesJohn N. Norton, D. D.Haggai 1:6
The Bag with HolesA. C. Bishop, M. A.Haggai 1:6
The Worst Foe of LabourT. De Witt Talmage, D. D.Haggai 1:6
Vain ToilAlexander MaclarenHaggai 1:6
The Stirring AppealS.D. Hillman Haggai 1:3-11
People
Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, Zerubbabel
Places
Jerusalem
Topics
Aren't, Bag, Bring, Clothe, Clothed, Clothes, Clothing, Drink, Drunk, Drunkenness, Earn, Earneth, Earns, Eat, Fill, Filled, Full, Gets, Got, Harvest, Harvested, Heat, Hiring, Holes, None, Payment, Pierced, Planted, Purse, Satiety, Satisfied, Sown, Wages, Warm, Yourselves
Dictionary of Bible Themes
Haggai 1:6

     4464   harvest
     4510   sowing and reaping
     5476   property
     5591   treasure
     5603   wages

Haggai 1:1-15

     5508   ruins

Haggai 1:2-11

     5923   public opinion

Haggai 1:4-7

     7468   temple, rebuilding

Haggai 1:5-6

     8780   materialism, and sin

Haggai 1:5-9

     5845   emptiness

Haggai 1:5-11

     4438   eating

Haggai 1:5-12

     8479   self-examination, examples

Library
Vain Toil
'Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.'--HAGGAI i. 6 A large emigration had taken place from the land of captivity to Jerusalem. The great purpose which the returning exiles had in view was the rebuilding of the Temple, as the centre-point of the restored nation. With true heroism, and much noble and unselfish
Alexander Maclaren—Expositions of Holy Scripture

Lost Earnings
He that earneth wages earneth wages to put it into a bag with holes.' (Haggai i. 6.) In our Holiness Meetings we often speak of Full Salvation as a blessing to be obtained, and also a blessing to be retained; but I want now to turn the truth the other way round, and speak about 'losing the blessing'. These words of Haggai about the man who lost his earnings through a faulty bag will serve me as a text, and are very significant. As a figure of speech, the words are well understood. From the boy
T. H. Howard—Standards of Life and Service

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 Last Days of the Old Eastern World
The Median wars--The last native dynasties of Egypt--The Eastern world on the eve of the Macedonian conquest. [Drawn by Boudier, from one of the sarcophagi of Sidon, now in the Museum of St. Irene. The vignette, which is by Faucher-Gudin, represents the sitting cyno-cephalus of Nectanebo I., now in the Egyptian Museum at the Vatican.] Darius appears to have formed this project of conquest immediately after his first victories, when his initial attempts to institute satrapies had taught him not
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose
Leo the Great—Writings of Leo the Great

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

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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