John Calvin Commentary Haggai 2

The Prophet now states another reason why he had been sent by God, so that he might prevent a temptation that might have hindered the work that was begun. We have seen that they were all stirred up by the heavenly spirit to undertake the building of the Temple.

But as Satan, by his many schemes, attempts to turn back the godly from their course, so he had devised a reason by which the desire of the people might have been checked. Since the old people, who had seen the splendor of the former temple, considered this temple no better than a cottage, all their zeal evaporated; for, as we have said, without a promise, no fervor, no perseverance will continue in men.

Now we know what had been predicted by Ezekiel, and what all the other Prophets had testified, especially Isaiah, who had spoken highly of the excellence of the Church, and shown that it was to be superior to its ancient state (Isaiah 33:21). Besides, Ezekiel describes the form of the Temple and states its dimensions (Ezekiel 41:1). Since then the faithful had learned from these prophecies that the new Temple would be more splendid than the ancient, they were in danger, not only of becoming cold in the business, but also of being wholly discouraged, when they perceived that the new Temple in no way reached the excellence and grandeur of the ancient Temple. And these things are described in detail by Josephus.

But we may easily conclude from the words of the Prophet that there was then a danger that they might lay aside the work they had begun, unless they were encouraged by a new exhortation. And he says that this happened in the seventh month, and on the first day of the month.

Here a question arises: How was it that they so soon compared the new with the old building? Seven or eight days had passed since the work was begun; undoubtedly, nothing could have been constructed then that might have provided a basis for comparison. It seems strange, then, that the Prophet had been sent to them so soon.

An answer to this will be easily found if we bear in mind what I stated at the beginning of the first chapter: that the foundations of the Temple had been previously laid, but that there had been a long interruption. For the people had turned to their own private concerns, and all had become so devoted to their own advantages that they neglected the building of the Temple.

For it is an entirely false notion that the people had returned from exile before the appointed time, and it has been sufficiently refuted by clear proofs; for Scripture expressly declares that both Cyrus and Darius had been led by a divine impulse to allow the return of the people.

Hence, when the Jews returned to their country, they immediately began to build the Temple; but afterwards, as I have said, either avarice or too anxious a desire for their own private benefit took hold of their minds. Since then the building of the Temple had been neglected for some time, they were again encouraged, as our Prophet has shown us.

They had now hardly applied their hands to the work when, through the craftiness of Satan, such suggestions as these crept in: “What are you doing, you miserable men! You wish to build a Temple to your God; but what sort of Temple will it be? Certainly, it will not be that which all the Prophets have celebrated. For what do we read in Isaiah, Jeremiah, and Ezekiel? Have not all these testified that the Temple which would be rebuilt after our return from Babylonian exile would be more splendid than the other? But we now build a shed. Surely this is done without authority. We do not then fight under the guidance of God; and it would be better for us to abandon the work, for our service cannot be approved by God unless it is founded on His Word. And we see how far this Temple falls short of what God has promised.”

We now learn from this that it was not without reason that Haggai was sent on the eighth day to recover the people from their indifference. And from this, we may also learn how necessary it is for us to be constantly stimulated; for Satan can easily find a thousand obstacles by which he may turn us away from the right course, unless God often repeats His exhortations to keep us awake. Only eight days had elapsed, and the people would have ceased from their work had Haggai not been sent to encourage them again.

Now the cause of this cessation, which the Prophet designed to address and to remove, should be especially noted. The people had previously ceased to work because they were excessively devoted to their own interests, which was a proof of shameful ingratitude and of profane impiety. For those who had no care for building the Temple were most ungrateful to God; and then their impiety was intolerable, since they sought paneled houses to dwell in, not being content with decent houses without having them adorned, while the Temple was left, as it were, a wilderness.

But the cause was different when Haggai was sent the second time, for their indifference then arose from a good principle and a genuine feeling of religion. But from this we see what a subtle contriver Satan is, who not only draws us away openly from God’s service but insinuates himself in a hidden manner, so as to turn us away, under the cover of zeal, from the course of our calling.

Why did the people become negligent after they had begun the work? It was because it grieved the old men to see the glory of the second Temple so far inferior to the first. For though the people animated themselves with the sound of trumpets, yet the old among them drowned the sound with their lamentations.

Why was this? It was because they saw, as I have said, that this Temple was in no way equal to the ancient one; and hence they thought that God was not yet reconciled to them. Had they said that such great expense was not necessary, that God did not require much money to be spent, their impiety would have been openly manifested. But when they especially wished that the splendor of the Temple would be such as might surely prove that the restoration of the Church had come, such as had been promised by all the Prophets, we undoubtedly perceive their pious feeling.

But we are thus reminded that we should always beware of the intrigues of Satan when they appear under the cover of truth. When, therefore, our minds are disposed to piety, Satan is always to be feared, lest he stealthily suggest to us what may turn us away from our duty; for we see that some leave the Church because they require in it the highest perfection.

They are indignant at vices which they deem intolerable when they cannot be corrected; and thus, under the pretext of zeal, they separate themselves and seek to form for themselves a new world in which there is to be a perfect Church. And they seize upon those passages in which the Holy Spirit recommends purity to the Church, as when Paul says that it was purchased by Christ, that it might be without spot or wrinkle.

Since then these are inflamed with a zeal so rigid that they depart from God Himself and violate the unity of the Church, so also there are many proud men who despise the Church of God because it does not shine forth among them in great pomp. And they think that God does not dwell among us because we are obscure and of no great importance, and also because they regard our small number with contempt.

In all these there is some appearance of piety. How is this so? Because they would have God be reverenced, so that they would have the whole world be filled with the fear of His majesty; or they would have much wealth be gathered, so that sumptuous offerings might be made.

But, as I have already said, Satan thus cunningly insinuates himself; and therefore we should fear his intrigues, lest, under plausible pretenses, he dazzle our eyes. But the best way of caution is to regard what God commands, and so to rely on His promises as to proceed steadily in our course, though the accomplishment of the promises does not immediately correspond with our desires; for God deliberately keeps us in suspense in order to test our faith.

Though He may not yet fulfill what He has promised, let it still be our course to attempt nothing rashly while we are obeying His command. It will then be our chief wisdom, by which we may escape all the crafts of Satan, simply to obey God’s Word, and to exercise our hope so as patiently to wait for the right time when He will fulfill what He now promises.

Prayer:

Grant, Almighty God, that as we are not only alienated in mind from You, but also often relapse after having been once stirred up by You, either into perverseness, or into our own vanity, or are led astray by various things, so that nothing is more difficult than to pursue our course until we reach the end of our race—O grant that we may not trust in our own strength, nor claim for ourselves more than what is right, but, with our hearts raised above, depend on You alone, and constantly call on You to supply us with new strength, and so to confirm us that we may persevere to the end in the discharge of our duty, until we shall at length attain the true and perfect form of that temple which You command us to build, in which Your perfect glory shines forth, and into which we are to be transformed by Christ our Lord. Amen.

[Exposition continues from previous day's lecture]

The Prophet, after having declared why it was necessary to add new stimulants, now exhorts Zerubbabel and Joshua, and also the people, to be courageous, and thus to proceed with the work. And he again repeats what he had said, that the Lord was with them; I am with you, he says. Now this one thing is enough for us, that is, when God declares that He is with us; for His aid, we know, is stronger than the whole world, however Satan may on every side attempt to resist us.

He also adds that His Spirit would be in the midst of them; and then He says that there was no reason for them to fear. By His Spirit, God means the power by which He strengthened their minds, that they might not give way to their trials, or that fear might not hinder them. And what is particular is joined to what is general; for God is present with His own in various ways, but He especially shows that He is present when, by His Spirit, He confirms weak minds. He then bids them all to be of a courageous mind. This is one thing. But He also shows from where this courage proceeded; for He sustained them by His Spirit when they were growing faint or when they were not able to resist fears. The Prophet reminds them by these words that courage was to be sought from God.

From this we learn that what belongs to our calling and duty is not required from us as if we were able to perform everything; but when the Lord, according to His own right, commands, He offers the help of His Spirit. And thus we should connect the promise of grace with the precept, of which foolish men take no notice, who deduce free will from what is commanded. For they reason thus: that it is in vain to require from us what is above our ability, and that as God requires us to form our life according to the rule of the highest perfection, it is therefore in our power to perform the highest justice.

But the Prophet here, in the first place, exhorts Joshua and Zerubbabel, and the whole people, to be courageous, and then, he immediately adds, that the Spirit of God would be in the midst of them; as if He had said that there was no reason for them to despond, though they had not sufficient strength in themselves, for courage was to be sought from the Spirit of God, who would dwell among them.

In short, the Prophet teaches us that the faithful are to strive in such a way as not to claim anything for themselves, but to offer themselves to be ruled by the Lord, that He may supply them with weapons as well as with strength, and thus conquer in them. For though the victory is ascribed to us, it is yet certain that God conquers in us.

He then adds, According to the word; for so I render the particle את, at. Those who think that the Jews are here reminded that it was their duty to obey God, and purely to serve Him, and truly to keep His law, according to what He had commanded them when He brought them out of the land of Egypt, depart far from the design of the Prophet. For the Prophet pursues the same subject, and in the latter clause He confirms what I have just mentioned—that the Spirit of God would be in the midst of them.

He therefore shows that He promises nothing new, but what God had formerly engaged to give to their fathers. If anyone prefers taking the particle את, at, in an explicative sense, I do not object; for the meaning would be the same—that this is the word which He had promised.

The object of the Prophet is by no means doubtful, for He means to teach us that God is faithful and constant in His promises, and that the Jews would find this to be the case, for He would perform what He had formerly promised to their fathers. The word, He says, which I had covenanted with you when I brought you out of Egypt.

For the Prophets were accustomed to remind the faithful of the ancient covenant, that they might gain more credit for their special prophecies. We indeed know that whatever God had promised to the Jews was founded on their first adoption. When, therefore, the Prophets brought forward the ancient covenant, it was the same as if they led the Jews back to the fountain itself; for the promises, which now and then occurred, were like streams which flowed from the first spring, even their gratuitous covenant.

We now see then why an express mention is made of the ancient compact which God had made with the chosen people at their departure out of Egypt.

It must also be observed that God became then the Redeemer of His people, in order to be their eternal Father, and thus to be the perpetual guardian of their safety. Hence the design of what the Prophet says is to show that their fathers were not formerly redeemed so that their children might reject God, but that He might continue His favor to His people to the end. But the ultimate issue is to be found in Christ, that is, the full accomplishment; for God does not cease to show kindness in Him to His chosen people, but performs much more fully and abundantly what He had previously exhibited under types and shadows. For whatever He conferred on His ancient Church was, as it were, a prelude of His vast bounty, which was at length made known by the coming of Christ.

We now clearly understand what the Prophet meant: For He upbraided the Jews for their stupidity, because they did not consider that their fathers were formerly delivered from Egypt so that God might defend them to the end. Hence He bids them maturely to examine the design and character of the covenant which God made at their departure from Egypt; for He entered into covenant with them that He might be their Redeemer and confer on them the fullness of all blessings. Since it is so, He says, the time has now come when God will perform what He then promised to your fathers; and whatever faithfulness you have until now found in God should be applied for this end—that you may feel assured that you have now been restored to your country, in order that He might re-establish His Church, and that you might not continue in that low condition which now depresses your minds. Since then you should look for that fullness of happiness which God formerly promised, either His covenant is void and He unfaithful, or you should with cheerfulness and alacrity proceed with the work. It follows—

Here the Prophet expresses more clearly, and confirms more fully, what I have said—that God would in time bring help to the miserable Jews, because he would not disappoint the assurance given to the fathers. This declaration, then, depends on the covenant previously mentioned; and for this reason the causative particle is used, For thus says Jehovah of hosts, as yet a small one it is, or, yet shortly, I will fill this house with glory. Most interpreters apply the expression "a small thing" to time. Yet there are those who think the subject itself is denoted. The more accepted opinion is that it means a small duration, a short time, because God would soon make a change for the better. “Though then there does not yet appear the accomplishment of the promises, by which you have until now supported your faith and your hope, yet after a short time God will really prove that he has spoken nothing falsely to you.”

There are still some, as I have said, who think that the matter itself is denoted by the Prophet, even that the Temple did not yet appear in splendor before the eyes of men, a small one it is; that is, You do not indeed see a building such as that was, before the Assyrians and the Chaldeans took possession of the city; but do not let your eyes remain fixed on the appearance of this Temple. Let then this small one as yet pass by; but in a short time this house will be filled with glory.

With regard to the main object, it was the Prophet’s design to strengthen the minds of the godly, so that they might not think that the power of God was inefficient, though he had not yet performed what they had hoped. In short, they were not to judge by present appearances what had been previously said of their redemption.

We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was still nothing, and the temple was more like a shed than what might have been compared in glory with the former Temple. It was therefore necessary for the Prophet to meet this objection; and this is the reason why he tells them to overlook the present appearance and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, “There is no reason for you to despair, though the grandeur of the Temple does not yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth.”

In a word, God here tells them to exercise patience, until he should put forth the ineffable power of his hand to restore fully his Church; and this is what is meant by the shaking of the heaven and the earth.

But this is a remarkable passage. The Jews indeed, who are very absurd in everything connected with the kingdom of Christ, pervert what is said here by the Prophet, and even reduce it to nothing. But the Apostle in Hebrews 12:1 reminds us of what God means here. For this passage contains an implied contrast between the law and the gospel, between the redemption just mentioned here, and that which was to be expected and was eventually made known by the coming of Christ. God, then, when he redeemed his people from Egypt, as well as from Babylon, moved the earth; but the Prophet announces here something greater—that God would shake the heaven and the earth. But so that the meaning of the Prophet may appear more evident, each sentence must be examined in order.

He says first, this once, shortly. I am inclined to apply this to time, so that I may not depart from what is commonly accepted. But there is no reason for us to contend on the subject, because it makes little or no difference to the main point. For we have said that what the Prophet had in view was to show that the Jews were not to fix their eyes and their minds on the appearance of the Temple at the time: “Allow,” he says, “and give place to hope, because your present state shall not long remain; for the Lord will shake the heaven and the earth. Think then of God’s power, how great it is; does he not by his providence rule both the earth and the heaven?”

And he will shake all things above and below, rather than fail to restore his Church; he will rather change the appearance of the whole world, than let redemption not be fully accomplished. Do not then be unwilling to be satisfied with these preludes, but know what God’s power can do: for though it may be necessary to throw the heaven and the earth into confusion, yet this shall be done, rather than let your enemies prevent that full restoration of which the Prophets have so often spoken. But the Apostle very justly says that the gospel is here set in contrast with the law; for God exhibited his wonderful power when the law was promulgated on Mount Sinai, but a fuller power shone forth at the coming of Christ, for then the heaven, as well as the earth, was shaken.

It is not, then, without reason that the Apostle concludes that God speaks now to us from heaven, for his majesty appears more splendid in the gospel than formerly in the law; and therefore we are less excusable if we despise him now speaking in the person of his only begotten Son, and thus speaking to show us that the whole world is subject to him.

He then adds, I will move all the nations, and they shall come. After having mentioned the heaven and the earth, he now shows that he would arrest the attention of all mortals, so as to turn them according to his will, in any way it may please him: Come, he says, shall all nations—How? Because I shall shake them.

Here again the Prophet teaches us that men do not come to Christ except through the wonderful agency of God. He might have spoken more simply, "I will lead all nations," as it is said elsewhere; but his purpose was to express something more, even that the impulse by which God moves his elect to go to the fold of Christ is supernatural.

Shaking seems a forcible act. So that men, then, should not obscure the power of God, by which they are roused to obey Christ and submit to his authority, it is expressed here by the Prophet by this term, so that they might understand that the Lord does not work in a usual or common way when they are thus changed.

But it must also be observed that men are thus powerfully, and in an extraordinary or supernatural way influenced, so that they follow spontaneously at the same time. The operation of God is then twofold; for it is first necessary to shake men, so that they may unlearn their whole character; that is, forgetting their former nature, they may willingly receive the yoke of Christ.

We indeed know how great our perverseness is, and how untamable we are, until God subdues us by his Spirit. In such a case, a violent shaking is needed. But we are not forced to obey Christ, as lions and wild beasts are, who indeed yield, but still retain their inward ferocity, and roar, though led in chains and subdued by scourges and beatings.

We are not, then, so shaken that our inward rebellion remains in us; but we are shaken so that our disposition is changed, and we willingly receive the yoke of Christ. This is the reason why the Prophet says, I will shake all nations, and they shall come. That is, there will indeed be a wonderful conversion when the nations who previously despised God, and regarded true religion and piety with the utmost hatred, will accustom themselves to the ruling power of God. And they shall come, because they shall be so drawn by his hidden influence that the obedience they render will be voluntary. We now perceive the meaning of the Prophet.

He afterwards adds, The desire of all nations. This admits of two explanations. The first is that nations will come and bring with them everything that is precious, in order to consecrate it to the service of God; for the Hebrews call whatever is valuable a "desire," so that under this term they include all riches, honors, pleasures, and everything of this kind.

For this reason, some render the passage thus: I will shake all nations, and come shall the desire of all nations. As there is a change of number, others will have ב, beth, or מ, mem, to be understood: They shall come with what they desire; that is, the nations will not come empty, but shall gather all their treasures to be a holy oblation to God.

But we may understand what he says of Christ: Come shall the desire of all nations, and I will fill this house with glory. We indeed know that Christ was the expectation of the whole world, according to what is said by Isaiah. And it may be properly said that when the desire of all nations shall come, that is, when Christ shall be manifested, in whom the wishes of all ought to center, the glory of the second Temple will then be illustrious. But as it immediately follows, Mine is the silver, and mine is the gold, the more simple meaning is that which I first stated—that the nations would come, bringing with them all their riches, so that they might offer themselves and all their possessions as a sacrifice to God.

It is, then, better to read what follows as an explanation, Mine is the silver, mine is the gold, says Jehovah; that is, “I have not through lack of money deferred until now the complete building of the Temple; for what can hinder me from amassing gold and silver from everywhere? If it should so please me, I could in a short time build a Temple with all the wealth of the world. Is it not indeed in my power to create mountains of gold and silver, with which I might erect for myself a Temple? You therefore see that I do not lack wealth to build the Temple which I have promised; but the time has not arrived. Therefore those who believe the preceding predictions should wait and look forward, until the suitable time shall come.” This is the meaning of the passage.

He finally declares that the glory of the second Temple would be greater than that of the first, and that there would be peace in that place. As to the words, there is nothing obscure; but we should especially pay attention to what is said.

It must, indeed, be first observed that what is said here of the future glory of the Temple is to be applied to the excellence of those spiritual blessings which appeared when Christ was revealed, and are still conspicuous to us through faith; for ungodly men are so blind that they do not see them.

And this we must bear in mind, so that we do not dream like some gross interpreters, who think that what is said here was in part fulfilled when Herod reconstructed the Temple. For though that was a sumptuous building, yet there is no doubt that it was an attempt of the Devil to delude the Jews, so that they might cease to hope for Christ.

Such was also, probably, the craft of Herod. We indeed know that he was only a half-Jew. He professed himself to be one of Abraham’s children; but he accommodated his habits, we know, to those of the Jews, strangely for his own advantage. So that they might not look for Christ, this delusive and empty spectacle was presented to them, so that it almost astounded them.

Though this, however, may not have entered into the mind of Herod, it is still certain that the Devil’s design was to present to the Jews this deceptive shade, so that they might not raise up their thoughts to look for the coming of Christ, as the time was then near.

God might, indeed, immediately at the beginning have caused a magnificent temple to be built: just as he had allowed the people to return, so he might have given them courage and supplied them with materials to make the latter Temple equal or even superior to the Temple of Solomon.

But Cyrus prohibited by an edict the Temple from being built so high, and he also made its length somewhat smaller. Why was this done? And why also did Darius do the same, who nevertheless liberally helped the Jews and spared no expense in building the Temple? Why did both these kings, though guided by the Spirit of God, not allow the Temple to be built with the same splendor with which it had been previously erected?

This did not happen without the wonderful counsel of God; for we know how gross in their notions the Jews had been, and we see that even the Apostles were entangled in the same error, for they expected that the kingdom of Christ would be nothing other than an earthly one.

Had then this Temple been equally magnificent as the former, and had the kingdom become such as it had been, the Jews would have acquiesced in these outward pomps, so that Christ would have been despised, and God’s spiritual favor would have been esteemed as nothing. Since, then, they were so bent on earthly happiness, it was necessary for them to be awakened; and the Lord considered their weakness by not allowing a splendid Temple to be built.

But in allowing a counterfeit Temple to be built by Herod when the manifestation of Christ was near, God manifested his vengeance by punishing their ingratitude, rather than his favor; and I call it counterfeit because its splendor was never approved by God. Though Herod spent great treasures on that building, he nevertheless profaned rather than adorned the Temple.

Foolishly, then, some commemorate what Helena, queen of Adiabene, had laid out, and think that in this way credit is in some measure attributed to this prophecy. But it was on the contrary Satan who attempted to deceive by such impostures and deceptions, so that he might draw away the minds of the godly from the beauty of the spiritual Temple.

But why does the prophet mention gold and silver? He did this in conformity with what was usual and common; for whenever the Prophets speak of the kingdom of Christ, they delineate or describe its splendor in figurative terms, suitable to their own age. When Isaiah foretells the restoration of the Church, he declares that the Church would be all gold and silver, and whatever glittered with precious stones; and in Isaiah 60:1 he especially sets forth the magnificence of the Temple, as though nations from all parts were to bring for sacrifice all their precious things. But Isaiah speaks figuratively, as all the other Prophets do. So then, what we read of gold and silver should be explained in such a way as to be applied mystically to the kingdom of Christ, as we have already observed respecting Malachi 1:11—

‘They shall offer to me, says the Lord,
pure sacrifices from the rising to the setting of the sun.’

What are these sacrifices? Are heifers still to be offered, or lambs, or other animals? By no means; but we must regard the spiritual character of the priesthood. For just as the gold and silver of which the Prophet now speaks should be taken in a spiritual sense—because since Christ has appeared in the world, it is not God’s will to be served with gold and silver vessels—so also there is no altar on which victims are to be sacrificed, and no candlestick.

In a word, all the symbols of the law have ceased. It therefore follows that the Prophet speaks of the spiritual ornaments of the Temple. And thus we perceive how the glory of the second Temple is to be greater than that of the first.

It then follows that God would give peace in this place, as though he had said that it would be well with the Jews if they only waited patiently for the complete fulfillment of redemption. But it must be observed that this peace was not so evident to them that they could enjoy it according to the perception of the flesh; but it was that kind of peace of which Paul speaks, and which, he says, exceeds all understanding (Philippians 4:7).

In short, the people could not have comprehended what the Prophet teaches here respecting the future splendor of the Temple, unless they leaped over all the obstacles which seemed to obstruct the progress of complete redemption. And so it was always necessary for them to have recourse to this truth—yet a little while, as though he said that they were to endure patiently while God was exercising their faith.

But the time would come, and that shortly, when the Lord would fill that house with glory; that is, when Christ would bring with him all fullness of glory. For though they were to gather the treasures of a thousand worlds into one mass, such a glory would still be corruptible; but when God the Father appeared in the person of his own Son, he then indeed glorified his Temple, and his majesty shone forth so much that there was nothing lacking for complete perfection.

Prayer:

Grant, Almighty God, that since we are by nature extremely prone to superstition, we may carefully consider what is the true and right way of serving you, such as you desire and approve: even that we offer ourselves spiritually to you, seek no other altar but Christ, and, relying on no other priest, hope to be acceptable and devoted to you, that he may imbue us with the Spirit that has been fully poured on him, so that we may from the heart devote ourselves to you and thus proceed patiently in our course, so that with minds raised upwards we may always go on towards that glory which is still hidden under hope, until it is finally manifested in due time, when your only begotten Son shall appear with the elect angels for our final redemption. Amen.

Although interpreters seem to perceive the Prophet's meaning, no one truly and clearly expresses what he means and intends to teach us. Indeed, they offer nothing but what is simplistic and uninspired. They refer all these things to this point: that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God. This was because the people, by offering sacrifices in a desolate place, proved by such negligence that they disregarded God's command. But when their hands were applied to the work, God was appeased, and thus He began to accept their sacrifices which He had previously rejected.

This is, indeed, part of what is meant, but not the whole; and the Prophet’s main object seems to me to be entirely different. He has previously been exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Therefore, I have no doubt that the Prophet intended here to raise up the minds of the people to the spiritual worship of God.

It was, indeed, necessary to build the Temple diligently, but the purpose was also to be regarded; for God never cared for external ceremonies, nor was He delighted with that building as men are with their splendid houses. Since the Jews absurdly ascribed these crude feelings to God, the Prophet here shows why so strict a command had been given regarding the building of the Temple; and the reason was—that God might be worshipped in a pure and holy manner.

I will repeat what I have said, so that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship. For what was the cause of their delay and tardiness, except that each of them regarded nothing but his own private interest?

Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed praiseworthy, for it was a proof of their piety. But when the people thought that God required nothing more than a splendid Temple, it was manifest superstition. For the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not His own: as He is a Spirit, so He must be spiritually worshipped by us. Whoever then forces upon Him only external pomps in order to pacify Him, most childishly trifles with Him.

This second part, in my view, is what the Prophet now undertakes to address. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do. But men, as we know, busy themselves with external things and neglect spiritual worship; therefore, it was necessary to add what is said here, so that the people might understand that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required—namely, to worship God in it in a pure and holy manner.

This is the design of the whole passage. But we must first examine the Prophet’s words, and then it will be easier to gather the whole import of his doctrine.

He says then that he was ordered by God, on the twenty-fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law. Haggai is not instructed to inquire about the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law, according to the common saying: What is law? is the question. For it was not allowed for the priests to claim anything they pleased indiscriminately; they were only interpreters of the law. This is the reason why God tells His prophet to inquire what the law of Moses defines regarding the ceremony mentioned here. And the design was that the people, being convinced regarding the legal ceremonies, might not contend nor complain, but acknowledge that all actions are condemned as sinful which do not flow from a pure and sincere heart.

Haggai asks first, If a man takes holy flesh—that is, some part of the sacrifice—if anyone takes and carries it in a sleeve or skirt, that is, in any part of his garment, and then touches bread, or oil, or any edible thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No.

Here also interpreters grossly mistake, for they take "sanctified" as meaning "polluted," which is altogether false; for a twofold question is proposed here. First, whether holy flesh sanctifies anything it may touch? And second, whether an impure and polluted man contaminates whatever he may touch? Regarding the first question, the priests wisely and truly answer that there is no such efficacy in sacrifices that they can sanctify what they may touch; and this is true. The second definition is also most proper: that whatever is touched by an unclean man is polluted, as the law everywhere declares.

The Prophet then applies this to his present case: So, he says, is this people, and this nation, and the work of their hands. For as long as they are polluted, however much they may spend money on sacrifices and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted and is only an abomination. We now understand the Prophet's words, and so we may now consider the subject.

But before I speak generally of the present subject, I will first note what the Prophet says here, that he inquired respecting the law; for it was not allowed for the priests to claim anything they pleased. We indeed know that they had advanced into such unrestrained behavior as to arbitrarily demand what God had never commanded, and also to forbid the people what was lawful, whose use had been permitted by God’s law.

But Haggai does not here allow such liberty to the priests; he does not ask what they thought, but what was required by the law of the Lord. And this is noteworthy, for it is a destructive evil to exercise arbitrary control over the conscience. And yet the devil has always corrupted the worship of God and the whole system of religion under the pretense of exalting the authority of the Church.

It is indeed true that the priestly office was very honorable and worthy of respect; but we must always be careful that men do not assume too much, and that what is thoughtlessly conceded to them does not deprive God of what belongs to Him, as is the case, we know, under the Papacy. When the Pope seeks to show that all his commands ought to be obeyed without any dispute, he quotes what is found in Deuteronomy 17:8:

If a question arises about the law,
the high priest shall judge between what is sacred and profane. (Deuteronomy 17:8)

This is indeed true; but was it permitted for the high priest to disregard God’s law and foolishly claim this or that according to his own judgment? No, the priest was only an interpreter of the law. Whenever then God tells those pastors whom He sets over His Church to be heard, His will is, as has been previously stated, that He Himself should be heard through their mouth. In short, whatever authority is exercised in the Church ought to be subjected to this rule: that God’s law is to retain its own preeminence, and that men blend nothing of their own, but only define what is right according to the Word of the Lord. Now this is an aside; I come now to the main point.

The priests answered that neither flesh, nor oil, nor wine was sanctified by touching a piece or part of a sacrifice. Why? Because a sacrifice does not sanctify unclean things, except by way of expiation; for this, we know, was the design of sacrifices—that men who were polluted might reconcile themselves to God.

A right answer was then given by the priests: that unclean flesh or unclean oil is not sanctified by the touch of holy flesh. Why? Because the flesh itself was not dedicated to God for this purpose—to purify what was unclean by a mere touch. Yet, on the other hand, it is most true that when a man was unclean he polluted whatever he touched.

It is commonly thought that he is said to be unclean in his soul who had defiled himself by touching a corpse; but I differ from this. The word "soul" is often taken in the law for man himself—

The soul that eats of what died of itself is polluted;
the soul that touches a corpse is polluted. (Leviticus 17:15).

Therefore, he is here said to be polluted in his soul who had an outward uncleanness, as we say in French, Pollu en sa personne. Whoever then is unclean pollutes by touch only whatever might have been otherwise clean; and the conclusion sufficiently proves that this is the meaning of this passage. I have said enough about the Prophet's design, but the subject must be more fully explained.

We know how heedlessly men are inclined to deal with God, for they trifle with Him like children with their puppets. And this presumption has been condemned, as is well known, even by pagans. Hardly a Prophet could have spoken out more severely against this gross superstition than Persius, who compares sacrifices, so much esteemed by all, to puppets, and shows that other things are required by God, namely—

A well-ordered condition and piety of soul, and an inward purity
of mind, and a heart imbued with generous virtue.

He means then that men ought to be imbued with true holiness, and that inwardly, so that there should be nothing false or feigned. He says that those who are such, that is, who have imbibed the true fear of God, rightly serve Him, though they may bring only a crumb of incense, and that others only profane the worship of God, though they may bring many oxen; for whatever they think serves to cover their filth is polluted by new and repeated filth. And this is what has been expressed by pagan authors; another poet says:

An impious right hand does not rightly worship the celestials.

So they spoke according to the common judgment of natural knowledge. Regarding the Philosophers, they always hold this principle—that no sacrifice is rightly offered to God unless the mind is right and pure.

But yet the Philosophers, as well as the Poets, adopted this false notion by which Satan deceived all men, from the least to the greatest: that God is pacified by ceremonies. From this have come so many expiations, in which foolish men trusted, and by which they thought that God would be favorable to them, though they obstinately continued daily to bring upon themselves new punishments and, as it were, to openly carry on war with God Himself.

They admit today, under the Papacy, this principle that the true fear of God is necessary, as hypocrisy contaminates all the works of men; nor will they indeed dare to commend those who seek deceptively and frivolously to satisfy God, when they are filled with pride, contempt, and impiety.

And yet they will never receive what the Prophet says here—that men not only lose all their labor but also contract new pollution when they seek to pacify God by their sacrifices unaccompanied by inward purity.

For from where does that "partial righteousness" which the Papists imagine come? For they say that if one does not keep the whole law, yet partial obedience is approved by God; and nothing is more common among them than this expression, "partial righteousness."

If then an adulterer refrains from theft and gives some of his wealth as alms, they will consider this to be charity and declare it to be acceptable. Though it proceeds from an unclean man, it is yet made a covering, which is deemed sufficient in some way or another to pacify God.

Thus the Papists seek, indiscriminately, to make God indebted to them by their works, though they may be full of all uncleanness. We therefore see that this error has not sprung up today or yesterday for the first time, but it is inherent in the very bones and marrow of men; for they have always thought that their services please God, though they may be unclean themselves.

Therefore, this definition must be kept in mind: that works, however splendid they may appear before our eyes, are of no value or importance before God unless they flow from a pure heart. Augustine very wisely explained this in his fourth book against Julia. He says that it would be an absurd thing for the faithful to judge works by their outward appearance; but that they ought to be estimated according to the source from which they proceed, and also according to their design.

Now the source of works I consider to be integrity of heart, and the design or purpose is when men's object is to obey God and to consecrate their life to Him. Therefore we learn the difference between good and evil works, between vices and virtues, namely, from the inward state of the mind and from the object in view.

This is what the Prophet addresses in the first part; and he drew an answer from the priests which was entirely consistent with the law. It amounted to this: that no work, however praised and applauded by the world, is valued before God’s tribunal unless it proceeds from a pure heart.

Now regarding the second part, it is no less difficult to convince men of its truth—that whatever they touch is contaminated when they themselves are unclean. And yet this is what God had plainly made known to the Jews: and the priests neither hesitated nor doubted, but immediately returned an answer, as if the matter were well known—that an unclean man contaminates whatever he touches.

But when we come to apply the subject, men then reject what they had been clearly taught; indeed, what they are forced to confess, until they see the matter brought home to them, and then they begin to accuse God of too much rigor: “Why is this, that whatever we touch is polluted, even if we might leave some defilement? Are not our works still deserving of some praise, since they are good works?”

And hence also comes the common saying that works which are good in their kind are always to some extent meritorious; and though they are without faith, they yet serve to merit the gift of faith, because they are in themselves praiseworthy, such as chastity, liberality, sobriety, temperance, beneficence, and all almsgiving. But God declares that these virtues are polluted, though men may admire them, and that they are only abominable filth, unless the heart is really cleansed and purified. Why so? Because nothing can flow from an impure and polluted source but what is impure and polluted.

It is now easy to understand how fittingly the Prophet had led the priests and the whole people to see this difference. For if he had abruptly said this to them—that no work pleased God unless the doer himself had been cleansed from every defilement—many arguments would have immediately arisen: “Why will God reject what is in itself worthy of praise?

When one observes chastity, when another liberally gives a part of his property, when a third devotes himself entirely to promote the good of the public, when magnanimity and firmness shine forth in one, when another cultivates the liberal arts—are not these such virtues as deserve some measure of praise!” Thus a great clamor would have been raised among the people, had not Haggai made this kind of preface: that according to the law what is unclean is not sanctified by the touch of holy flesh, and also that whatever is touched by an unclean person is polluted.

What the law then prescribed in its rituals silenced all those clamors which might have immediately arisen among the people. Moreover, though ceremonies have now ceased and are no longer in use, yet what God has once declared still retains its force: that whatever we touch is polluted by us, unless there is real purity of heart to sanctify our works.

Let us now inquire how our works please God. For no one is ever found to be pure and perfect, as even the most perfect are defiled with some vices, so that their works are always sprinkled with some spots and blemishes, and contract some uncleanness from the hidden filth of their hearts.

In answer to this, I say first, that all our works are corrupt before God and abominable in His sight, for the heart is naturally corrupt. But when God purifies our hearts by faith, then our works begin to be approved and obtain praise before Him; for the heart is cleansed by faith, and purity is diffused over our works, so that they begin to be pleasing to God. For this reason Moses says that Abel pleased God with his sacrifices:

The Lord had respect to Abel and to his gifts. (Genesis 4:4).

Had Moses said only that the sacrifices of Abel were approved by God, he would have spoken rashly, or at least obscurely, for he would have been silent on the main thing. But he begins with the person, as if he had said that Abel pleased God because he worshipped Him with an upright and sincere heart. He afterwards adds that his sacrifices were approved, for they proceeded from the true fear of God and sincere piety. So Paul, when speaking of the real keeping of the law, says that the end of the law is love from a pure heart and faith unfeigned (1 Timothy 1:5). He shows then that no work is deemed right before God unless it proceeds from that source—namely, unfeigned faith, which is always connected with an upright and sincere heart. This is one point.

Secondly, we must keep in mind how God purifies our hearts by faith. There is indeed a twofold purification: He first forms us in His image, and engraves on us true and real fear, and an obedient disposition. This purity of the heart diffuses itself over our works; for when we are imbued with true piety, we have no other object but to offer ourselves and all we have to God.

Far indeed are hypocrites and profane men from having this feeling; in fact, they are entirely alienated from it. They offer liberally their own things to God, but they wish to be their own masters; for a hypocrite will never give himself up as a spiritual sacrifice to God.

We therefore see how faith purifies our hearts and also purifies our works; for having been regenerated by the Spirit of God, we offer to Him first ourselves and then all that we have.

But as this purification is never found complete in man, it is therefore necessary that help should come from gracious acceptance. Our hearts then are purified by faith because God does not impute to us the uncleanness that remains and defiles our works.

As God then regards with gracious acceptance the purity that is not yet perfect, so He ensures that its contagion does not reach our works. When Abel offered sacrifices to God, he was indeed perfect, since there was nothing feigned or hypocritical in him; but he was a man, we know, surrounded by weakness. It was therefore necessary for his remaining pollution to have been purified by the grace of Christ. Therefore it was that his sacrifices were accepted: for as he was accepted, so God graciously received whatever proceeded from him.

We now see then how men, while in a state of nature, displease God by their works and can bring nothing but what is corrupt, filthy, and abominable.

We further see how the children of God, after having been renewed by His Spirit, come pure to Him and offer Him pure sacrifices. They come pure because it is their object to devote themselves to God without any deceit; but as this devotedness is never perfect, God supplies the defect by a gracious imputation, for He embraces them as His servants in the same manner as if they were entirely formed in all righteousness.

And in the same way He approves of their works, for all their spots are wiped away—indeed, those very spots which might justly prevent all favor, if all uncleanness were not washed away by the blood of Christ, and that through faith.

We therefore learn that there is no ground for anyone to deceive himself with empty delusions by attempting to please God with great pomp. For the first thing which the Prophet discusses here is always required: that is, that a person must be pure in his heart, that inward purity must precede every work.

And though this truth meets us everywhere in all the Prophets, yet as hypocrisy dazzles our eyes and blinds all our senses, it ought to be seriously considered by us. We ought to notice especially not only this passage but other similar passages where the Prophets ridicule the eagerness of the people when they busied themselves with sacrifices and outward observances, and neglected the main thing—real purity of heart.

We must also note what the Prophet says in the last verse, that so was every work of their hand and whatever they offered. It apparently seems a difficult matter that the very sacrifices were condemned as polluted.

But it is no wonder that false modes of worship, by which profane men dishonor God, should be repudiated by Him; for they seek to transform Him according to their own fancy, as if He might be soothed by playthings or such trifles. It is therefore a most disgraceful mockery when men deal thus with God, offering Him only external ceremonies and disregarding His nature; for they make no account of spiritual worship, and yet think that they please Him.

We must then, in a word, make this remark: that the Prophet teaches us here that it is not enough for men to show obedience to God, to offer sacrifices, to spend labor in building the Temple, unless these things were rightly done—and how rightly? By a sincere heart, so there should be no deceit, no duplicity.

Prayer:

Grant, Almighty God, that because we come from our mother’s womb entirely impure and polluted, and afterwards continually contract so many new defilements—O grant that we may flee to the source which alone can cleanse us. And as there is no other way by which we can be cleansed from all the defilements of the flesh, unless we are sprinkled by the blood of Your only begotten Son, and that by the hidden power of Your Spirit, and thus renounce all our vices—O grant that we may so strive truly and sincerely to devote ourselves to You, as daily to renounce more and more all our evil affections, and to have nothing else as our object but to submit our minds and all our affections to You, by really denying ourselves, and to exercise ourselves in this strenuous effort as long as we are in this world, until we attain to that true and perfect purity which is laid up for us in Your only-begotten Son, when we shall be fully united to Him, having been transformed into that glory into which He has been received. Amen.

I must join all these verses together, for the Prophet treats of the same thing. The meaning of the whole is this: that the Lord had then openly punished the slowness of the people, so that everyone could have easily known that they acted very inconsistently in attending only to their private concerns, neglecting the Temple. The Prophet indeed speaks here in a plain manner to earthly men, addicted to their own appetites. If they had really become wiser, or made greater progress in true religion, he might have addressed them differently, and would have no doubt followed the rule mentioned by Paul:

We speak wisdom among those who are perfect (1 Corinthians 2:6).

But as they had their thoughts fixed on meat and drink, and were intent on their private advantages, the Prophet tells them what they could comprehend: that God was angry with them, and that the proofs of His curse were evident, as the earth did not produce fruit, and they themselves were reduced to want. Thus, we perceive the object of the Prophet. But I will review the words, so that the subject may become clearer.

Lay it, he says, on your heart. Here the Prophet indirectly condemns their insensibility, as they were blind in very clear matters. He does not here direct their thoughts to heaven, nor announce deep mysteries, but only speaks of food and daily support. Since God, then, impressed clear marks of His wrath on their common sustenance, it was an intolerable stupidity in them to disregard these. And the Prophet often repeats the same thing, in order to shame the Jews; for their slowness, being so often reproved, should have made them ashamed.

Lay it on your heart, he says; that is, Consider what I am going to say. From this day and previously, he says, before a stone was laid on a stone; that is, from that day when I began to exhort you to build the Temple, consider what has happened to this very day.

Then he adds, Before you began, he says, to build the Temple, was it not that everyone who came to a heap of twenty measures found only ten? That is, was it not that when the farmers expected there would be twenty measures in the storehouse or on the floor, they were disappointed? God had dried up the ears, so they did not yield what they usually did. Farmers, by long experience, can easily estimate what they may expect when they see the gathered harvest; but this prospect had disappointed the farmers. God, then, had in this case given proofs of His curse.

Furthermore, when anyone came to the vat and expected a large vintage, had he not also been disappointed? For instead of fifty casks he found only twenty.

He then adds, I have smitten you with the east wind. For shidafun (שדפון) is to be understood as a scorching wind; and the east wind was harmful to Judea by its dryness. So also irkun (ירקון) is mildew, or a moist wind from which mildew proceeds; for we know that grain, when it has too much moisture, develops mildew when the sun shines hotly.

As to the meaning of the Prophet there is no ambiguity, for he intended to teach them that they were in various ways afflicted, so that they might clearly perceive that God was displeased with them. He then mentions the hail. For when famine happens only from the cold or from the heat, it may be ascribed to chance or to the stars; but when God employs various scourges, we are then constrained to acknowledge His wrath, as though He were determined to awaken us. This is the reason why the Prophet records here various kinds of judgments.

And he says, In every work of your hands. Some read, "And every work," etc., which is improper; for they were not struck in their own bodies, but in the produce of the earth. Then he adds, And you returned not to me. That is, “During the whole of that time I accomplished nothing, while I was so often and in such various ways chastising you. And yet what good has the stubbornness of your hearts done you? You have not returned to me.”

Lay it, he says, on your heart from this day, and previously, etc. He repeats what he had said, even from the twenty-fourth day of the ninth month. We have seen before, that the Prophet was sent on that day to reprove the people for their sins. Lay it then on your heart, he says, from this day, etc.

We see how emphatic this repetition is, because in clear matters the Jews were so insensible that their want and famine could not touch them. And we know that there is no sharper goad to stimulate men than famine. Since then the Lord snatched away their food from their mouth, and they remained inattentive to such a judgment, it was a sure evidence of extreme stupidity.

It is on this account that the Prophet often declares that the Jews were extremely insensible, for they did not consider the judgments of God, which were so clear. He now adds, Is there yet seed in the barn? Jerome reads, "in the bud"; and the probable reason why he thus translated the word was that he thought the clauses would not correspond without giving the meaning of "bud" to megure (מגורה); but, as I think, he was mistaken.

The Hebrews propose what I cannot approve, for some of them read the sentence as an affirmation, "For there is seed in the barn," because they dared not commit the seed to the ground in their state of want. And others read it as a question, as though he had said that the time of harvest was far away, and that what they had remaining was so small that it was not enough to support them.

But, in my judgment, the seed refers not to what had been gathered, but to what had been sown. I therefore doubt not but that he speaks of God’s blessing on the harvest which was to come after five months, to which I will refer shortly. Some, indeed, translate the words in the past tense, as though the Prophet had said that the Jews had already experienced how great the curse of God was; but this is a forced view. The real meaning of the Prophet is this: Is there yet seed in the barn? That is, Is the seed, as yet hidden in the ground, gathered?

He then adds affirmatively, neither the vine, nor the fig tree, nor the pomegranate, nor the olive had yet produced anything; for it was the ninth month of the year, and the beginning of the year, we know, was in the month of March. Although they were then nearly in the middle of winter, they remained uncertain as to what the produce would be.

In the month of November no opinion could be formed, even by the most skilled, what produce they were to expect. As they were still in suspense, the Prophet says that God’s blessing was in readiness for them. His intention was to show that he brought a sure message from God.

For he speaks not of a vintage whose prospect had already appeared, nor of a harvest when the ears had already made their appearance. As there was still danger from the hail, from scorching winds, and also from rains and other things harmful to fruit and produce of the land, he says that the harvest would be most abundant, the vintage large; that, in a word, the produce of the olive and the fig tree would be most exuberant. The truth of the prophecy could now be surely known, when God fulfilled what He had spoken by the mouth of His servant. I now return to the subject itself.

As I have previously observed, the Prophet deals with the Jews here according to their unrefined nature; for he might in a more refined manner have taught the godly, who were not so entangled with, or devoted to, earthly concerns. It was then necessary for him to speak in a manner suitable to the comprehension of the people, as a skillful teacher who instructs children and those of more mature age in a different manner.

And he shows with evidence that the Jews were ungrateful to God, for they neglected the building of the Temple, and everyone was diligently and earnestly engaged in building his own house. He shows by proofs their conduct—How? How has it happened, he says, that at one time your fruit has been destroyed by mildew, at another by heat, and then by the hail, except that the Lord intended thus to correct your neglect?

It then follows that you are convicted of ingratitude by these judgments; for you have neglected God’s worship, and only pursued your own private advantages. This is one thing.

The latter clause contains a promise; and by it the instruction given was further confirmed, when the people saw that things suddenly and unexpectedly took a better turn. They had been for many years distressed with want of sustenance; but, when fruitfulness suddenly followed, did not this change reveal something worthy of their consideration?

Especially when it was foretold before it happened, and before any such thing could have been foreseen by human prediction? We see then, that the Prophet dwells on two things: he condemns the Jews for their neglect, and proves that they were impious and ungrateful towards God, for they disregarded the building of the Temple. And then, in order to animate them and make them more active in the work they had begun, he sets before them, as I have said, what had taken place.

God had, indeed, abundantly testified by various kinds of punishment that He was displeased with them. But when He now promises that He would deal differently with them, thus arises a new and a stronger evidence.

But someone may here raise an objection and say that these proofs are not certain or invariable; since it often happens that when people devote themselves faithfully to the service of God they are pressed down by adverse events; indeed, God very often intentionally tries their faith by withholding from them for a time His blessing.

But the answer to this can be readily given. I acknowledge that it often happens that those who sincerely and from the heart serve God are deprived of earthly blessings, because God intends to elevate their minds to the hope of eternal reward. God then intentionally withdraws His blessing often from the faithful, that they may hunger and thirst in this world, as if they lost all their labor in serving Him.

But it was not the Prophet’s design to set forth here an invariable kind of proof, as he considered it sufficient to convince the Jews by experience that nothing prevented them from acknowledging that their avarice displeased God, except their extreme stupidity. The Prophet then does here reprove their insensibility; for, while they labored hard to enrich themselves, they did not observe that their labor was in vain, because God from heaven poured His curse on them.

This then might have been easily known by them had they not hardened themselves in their vices. And what the Prophet testifies here respecting the fruitful produce of wine, and grain, and oil, and of other things, was still, as I have said, a stronger confirmation.

Now, if anyone objects again and says—that this was of no value, because a servile and mercenary service does not please God: to this I answer—that God does often by such means stimulate men, when He sees them to be extremely slow and slothful, and that He later leads them by other means to serve Him truly and from the heart.

When therefore anyone obeys God only that he may satisfy his appetite, it is as if one labored from day to day for the sake of wages, and then disregards him by whom he has been hired. It is certain that such a service is counted as nothing before God; but He desires to be generously worshipped by us; and He loves, as Paul says, a cheerful giver (2 Corinthians 9:7).

But as men, for the most part, on account of their ignorance, cannot be led at first to this generous state of mind, so as to devote themselves willingly to God, it is necessary to begin by using other means, as the Prophet does here. He promises earthly and daily sustenance to the Jews, for he saw that they could not immediately, at the first step, ascend upwards to heaven; but his purpose was not to stop short there; he intended to elevate their minds higher.

Let us then know that this was only the beginning, that they might learn to fear God and to expect whatever they needed from His blessing, and also that they might shake off their stupor, under which they had previously labored. In short, God deals in one way with the rude and ignorant, who are not yet imbued with true religion; and He deals in another way with His own disciples, who are instructed in sound doctrine.

When I say that the Prophet acted this way towards the Jews, I speak not of the whole nation; but I refer to what we observed at the beginning of this book—that the Jews then cared for nothing but building their own houses, and that there was no zeal for religion among them. As the memory of God was nearly buried among them, the Temple being neglected, and everyone’s anxiety being concentrated in building his own house, thus we learn how grossly earthly their affections were. It is therefore no wonder that the Prophet treated them in the manner stated here. Let us proceed.

The Prophet now proceeds still further, for there is here a truly gracious and spiritual promise, by which God affirms that He will care for His people to the end. He does not now speak of wine and grain in order to feed the hungry, but He shows that He would be an eternal Father to that people, for He could not and would not forget the covenant He made with their fathers.

There is no doubt that he points to Christ in the person of Zerubbabel, as we will soon see. Therefore, it is right to distinguish this prophecy from the previous one. In the previous prophecy, God had shown that the worship which the Jews had for a time disregarded was pleasing to Him, as a reward was ready. He also showed that He was offended by the negligence previously rebuked, since He had inflicted clear punishment, not once, nor for a short time, but for many years, and in various ways.

What then follows? In this second prophecy, He addresses Zerubbabel and promises to be a Savior to the people under his authority.

Regarding these words, some think that a continuous act is signified when God says He will shake the heavens and the earth. They offer this explanation: that although it is God’s role to shake the heaven and the earth, and He is accustomed to overthrow kingdoms, yet He will make firm the sacred kingdom which He has raised among His people.

But this view is very unconvincing. We see even from this chapter what is meant by the shaking of the heaven and of the earth, which is mentioned. The Apostle also rightly interprets this passage when he teaches us that this prophecy properly belongs to the kingdom of Christ (Hebrews 12:26).

Therefore, there is no doubt that the Prophet means something special here when he introduces God as saying, Behold, I shake the heavens and the earth. God then is not speaking of His ordinary providence, nor simply claiming for Himself the government of the heaven and the earth, nor teaching us that He raises the humble and the lowly on high, and also brings down the high and the elevated.

Instead, He intimates that He has some memorable work in mind, which, when done, would shake people with fear and make heaven and earth tremble.

Hence, the Prophet undoubtedly intended here to lead the Jews to the hope of that redemption, a prelude of which God had then given them. But its fullness could not yet be seen—indeed, it was hidden from human view. For who could have expected such a renovation of the world as was brought about by the coming of Christ?

When the Jews found themselves exposed to the injustices of all people, when so small a number returned, and there was no kingdom and no power, they thought themselves to have been, as it were, deceived. Hence the Prophet affirms here that there would be a wonderful work of God, which would shake the heaven and the earth.

Therefore, it is necessary that this be applied to Christ. For it was, as it were, a new creation of the world when Christ gathered together the things scattered, as the Apostle says, in the heaven and in the earth (Colossians 1:20).

When He reconciled humanity to God and to angels, when He conquered the devil and restored life to the dead, when He shone forth with His own righteousness, then indeed God shook the heaven and the earth. And He still shakes them today when the gospel is preached, for He forms anew the children of Adam after His own image.

This spiritual regeneration, then, is such evidence of God’s power and grace, that He may justly be said to shake the heaven and the earth. The meaning of the passage is that it was necessary for the Jews to conceive in their minds something greater than could be seen by their eyes, for their redemption was not yet completed.

Hence He adds—I will overthrow the throne of kingdoms; I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and him who sits in it; come down shall the horses and their riders; every one shall fall by the sword of his brother.

He confirms here the former statement—that nothing would prevent God from renewing His Church. And He rightly adds this by way of anticipation, for the Jews were surrounded on all sides by deeply-rooted enemies; they had as many enemies as they had neighbors, and they were hated even by the whole world. How then could they emerge into that dignity which was then promised to them, unless God overturned the rest of the world?

But the Prophet here addresses this objection and briefly shows that God would rather have all the nations perish than have His Church remain in that dishonorable state. We then see that the Prophet here means nothing other than that God would overcome all those obstacles which Satan and the whole world might place in the way when it is His purpose to restore His Church.

We now perceive the Prophet’s intentions, and we also perceive the application of his teaching. For whenever obstacles and difficulties come in our way, calculated to drive us to despair when we think of the restoration of the Church, this prophecy should come to our minds. It shows that it is in God’s power, and that it is His purpose, to overturn all the kingdoms of the earth, to break chariots in pieces, and to cast down and lay prostrate all riders, rather than to allow them to prevent the restoration of His Church.

But in the last verse, the Prophet shows why God would do this—namely, that Zerubbabel might prosper together with the whole people. Hence He says—In that day saith Jehovah, I will take thee, Zerubbabel, and will set thee as a signet, for I have chosen thee.

As we have said before, God addresses Zerubbabel here so that in his person He might testify that He would bless the people whom He intended to gather under that sacred leader. For though Zerubbabel never had a kingdom, nor ever wore a crown, he was nevertheless of the tribe of Judah; and God designed that some spark of that kingdom should exist, which He had raised in the family of David.

Since, then, Zerubbabel was at that time a type of Christ, God declares here that Zerubbabel would be to Him as a signet—that is, that his dignity would be esteemed by Him. This comparison of a signet is also found in other places. It is said in Jeremiah 22:24, Though this Coniah were a signet on my right hand I would pluck him thence. But here God says that Zerubbabel would be to Him a signet—that is, you will be with Me in high esteem.

For a sealing signet is usually carefully preserved, as kings seek in this way to secure to themselves the highest authority, so that more trust may be placed in their seal than in the greatest princes. The meaning, then, of the comparison is that Zerubbabel, though despised by the world, was yet highly esteemed by God.

But it is evident that this was never fulfilled in the person of Zerubbabel. It therefore follows that it is to be applied to Christ. God, in short, shows that people gathered under one head would be accepted by Him, for Christ was eventually to rise, as is evident, from the seed of Zerubbabel.

But this reason is to be especially noticed—Because I have chosen thee. For God does not here ascribe excellencies or merits to Zerubbabel when He says that He would hold him in great esteem, but He attributes this to His own election. If, then, the reason is asked why God had so exalted Zerubbabel and bestowed on him such illustrious favors, it can be found in nothing else but in the goodness of God alone.

God had made a covenant with David and promised that his kingdom would be eternal; hence it was that He chose Zerubbabel after the people had returned from exile. This election was the reason why God exalted Zerubbabel, though his power at that time was small.

We indeed know that he was exposed to the contempt of all nations. But God here invites the attention of the faithful to their election, so that they might hope for more than what the perception of the flesh could conceive or apprehend. For what He has decreed cannot be made void, and in the person of Zerubbabel He had determined to save a chosen people, for from him, as has been said, Christ was to come.

Prayer:

Grant, Almighty God, that as we are still restrained by our earthly cares and cannot ascend upward to heaven with as much readiness and eagerness as we ought—O grant, that since You extend to us daily such a liberal supply for the present life, we may at least learn that You are our Father, and that we may not at the same time fix our thoughts on these perishable things, but learn to elevate our minds higher, and so make continual advances in Your spiritual service, until at length we come to the full and complete fruition of that blessed and celestial life which You have promised to us and procured for us by the blood of Your only begotten Son. Amen.

CHAPTER 24.