ANNOTATIONS ON HAGGAI

THE ARGUMENT.

After the seventy years' captivity, foretold by Jeremiah, were expired; and the Jews were returned from Babylon; and yet the Temple for many years unbuilt; God raised up some Prophets, among the rest, Haggai and Zechariah, to exhort them to reedify the Temple, and to reestablish his pure worship. Haggai sharply reproves them for regarding their private commodities, more than the public good; building their own houses, with neglecting the Lord's house; and shows, that the plague of famine sent amongst them, was a just recompense of their gross ingratitude in omitting that work, to effect which, God mightily wrought their deliverance from Babel. Yet if they will up and build, God would be with them, with his Word and Spirit. And albeit that house they built were far less stately than the former built by Solomon, and nothing in comparison in their eyes, who had seen both; and for which many were grieved; the Prophet comforts them, and all the elect, in assurance that the glory of this latter house should be greater than the glory of the former: for Zerubbabel the signet, that is, Christ (who was to come of Zerubbabel) should be born and come into their reedified Temple, and by his presence advance it to greater glory than ever the former had; who by the Father is appointed King of his Church, yea, King of kings and Lord of lords; and who also should shake the heaven and the earth: the heaven of Jewish ceremonies, and earth of profane empire, by setting up his kingdom in spiritual worship: bringing all nations under his power: and subverting all power contrary to his. Haggai expounds Daniel's sevens, that the Jews should build a Temple, Chap. 1. that Christ the desire of all nations should come into it: and so, by his presence there, make that Temple more glorious than Solomon's, Chap. 2. His whole prophecy is within the compass of somewhat less than four months. And was upon four several days within that time: namely in the second year of Darius, month sixth, day first, Chap. 1.1. and day 24, Chap. 1.13,15. And month 7, day 21, Chap. 2.1. And month 9, day 24, Chap. 2.10,18,20.

CHAPTER 1

{In the second year of Darius} Ezra 4.24. and 5.1. Zech. 1.1. who was the son of Hystaspis, and the third king of the Persians, as the most and best think. Others take him to be Darius Nothus, the sixth king of the Persians, that succeeded Artaxerxes Longimanus, being his base son, and was father of Artaxerxes Mnemon. See annotations on Dan. 9.25. This man whether the sixth king, or rather the third, knew that God's wrath was upon his predecessors for hindering the building of the Temple. In his second, the Temple is taken in hand again, and finished in his sixth, Ezra 4.24. and 6.15.

{sixth month} See the end of the argument of the book.

{the word of the LORD} Whose ambassador and messenger Haggai is, v. 13.

{by Haggai} Heb. By the hand of Haggai, Ezra 5.1.

{to Zerubbabel} Whose Chaldee name is thought to be Shashbazzar, Ezra 1.8,11. and 5.14,16. Of Zerubbabel see Neh. 12.47. Hag. 2.4,23. Zech. 4.6,7,9,10.

{the son of Shealtiel} So v. 12,14. and 2.2,23. Ezra 3.2,8. and 5.1. and 12.1. Mat. 1.12. Luk. 3.27. Yet he seems to be the son of Pedaiah, 1 Chron. 3.17,18,19. and grandchild of Shealtiel or Selathiel: grandchildren are sometimes called by the names of sons in Scriptures, and one man sometimes by two names.

{governor of Judah} So v. 14. and 2.2,21. Or, captain of the people of the Jews, by the king of Persia, after their return out of captivity, likely called the Tirshatha, Ezra 2.63. as Nehemiah is called, Neh. 8. v. 9. and Chap. 10.1. Thus though the kingdom was gone, Ezek. 21.26,27. yet the government remained in that tribe, according to the prophetical promise, Gen. 49.10.

{and to Joshua} The high priest, Zech. 3.1.

{son of Josedech} Or, Jehozadak, which Jehozadak went into captivity, 1 Chron. 6.15. His father Seraiah the high priest being slain by Nebuchadnezzar at Riblah, 2 Kings 25.18,21.

{the high priest} So v. 12. and 14. and 2.2. Zech. 3.1,8. He was the twenty-fourth in number from Aaron, 1 Chron. 6.3–16. These two, both governor and high priest were good men, yet needed incitation and encouragement; and the Prophet is directed to them, as being by their places and persons the best directors to the people. Some make them to be very long-lived.

Verse 2. {Thus speaketh} Here is his warrant; he brings nothing of his own.

{this people say} They were but a parcel that came in respect of the rest that stayed behind; yet these that were forward to come, were backward in the building of the Temple: the fault is laid upon the people.

{The time is not come} Some think the seventy years of captivity not ended till now. But that is a gross error, Ezra 1.1. Dan. 9.1,2. Isa. 44.28. This indeed is the excuse of the Jews, arising out of diffidence and difficulties, pretending, no doubt, the many inhibitions of the former kings of Persia, against the building of the Temple, Ezra 4. v. 5,6,7,8,21–25. Neither yet that they had heard anything from the new king Darius to warrant them to build, so that they feared they might be charged by their enemies with rebellion against the king, if they should set upon the work without his leave and authority; and that they had formerly begun to build too soon, and were inhibited for their haste, Ezra 3.8. with Chap. 4.1,5. And having already the altar for sacrifices, they might now well enough build their own houses, and expect a fitter time to build the Lord's Temple more sumptuously: and as if by those lets, which had been a hindrance to them, God had showed that he would have the work put off till another time. Yet all this frees them not of their carnal affection to their own ease, and of the neglect and contempt of God's worship; in that they sat down so quietly and contentedly so long a time under these interdicts, without due laboring to have them removed.

Verse 4. {Is it time for you?} The Prophet's reproof of that pretense, verse 2. A sharp pointed reproof by the interrogation.

{O ye} Silly worms; ye ungrateful wretches; ye so lately and graciously delivered from exile; and brought back into your own country; and that for this very end, as appears in Cyrus his own edict, Ezra 1. verse 2.

{to dwell, etc.} To dwell and delight yourselves in your ceiled houses; to adorn them; to be thus addicted to your own private commodities, and pleasures, and to be so ungrateful to God, as not to let him have his house, but to let it lie waste: showing thus, that they sought not only their necessities, but their very pleasures before God's honor. David did otherwise, Psal. 132.2–6. 2 Sam. 7.2. Let not us be so ungrateful for our deliverance from our spiritual captivity under the Romish Babylon, as not to build up a house and spiritual Temple to God in our souls.

Verse 5. {Consider your ways} Heb. Set your heart on your ways. Deceive not yourselves, but weigh the matter better, ponder and seriously consider, verse 7. and 2.15,18. See Ezek. 40.4. and 44.5. Dan. 6.14. and 10.12. Weigh your ways, your works: your thoughts, ingratitude, and profaneness: your carelessness, whereby you have provoked my judgment: weigh God's works and dealings with you hereupon, 1 Cor. 11.31.

Verse 6. {ye have sown much} Deut. 28.38. Mich. 6.14,15. Consider the plagues of God upon you, for preferring your policies, and carnal desires, to his religion; and because ye seek not him first of all. If God, and his Word, and authority prevail not: nor the Prophets sent by him, yet let experience, the mistress of fools, school you.

{ye eat, etc.} These things come not by chance, but God's hand and curse is upon you, and all your affairs. God promised to multiply these earthly blessings upon them at their return, Hos. 2.21,22. and by the general promises in his Law, Deut. 28.3,4,5,8. But now he denies them the fruit of the earth, or else denies his blessings on them, takes away the natural vigor and strength from his ordinary blessings, Chap. 2.16.

{he that earneth wages} You have not reaped any profit or benefit by all your labors; see Zech. 8.10.

{with holes} Heb. pierced through. A proverbial kind of speech: thus God's malediction and curse was upon all their ways, and the works of their hands, Deut. 28.16,17,18,20. and Chap. 11.17. See Amos 4.6. etc. All this should have been a warning to them; a sufficient warning of God's anger against them for this very cause.

Verse 7. {Consider} See on v. 5. See Phil. 3.1.

Verse 8. {Go up to the mountain} God comes, as it were, with sword in his hand, to punish your cunctation and contempt; the end of his punishing is, to turn your careless slackness into an industrious diligence; meaning that they should leave off their own commodities, and go up to the mountain, and go forward with the building of God's Temple, in the setting forth of his religion.

{and build the house} God is so earnest for the Temple, because besides the exercises of piety in it, and many promises made to it, it had in many things relation to Christ, and to the Temple of God in heaven.

{and I will take pleasure in it} That is, I will hear your prayers according to my promise, and be propitious to you and your services therein: see Zeph. 3.17. Tit. 2.14. 1 King. 8.29. and 9.3. The cover of the Ark had the name of the propitiatory.

{and I will be glorified} In my services there, and I will show my glorious power and goodness in blessing you and your affairs, and in defending you, and will give you cause to honor and serve me, and my enemies to fear me, 1 Sam. 2.30.

Verse 9. {Ye looked for much} You hoped for a great harvest, by reason of the great likelihood that was of it; but your hopes were vain, ye were eager after much, but had little; God cursed their blessings and expectations, as Mal. 2.2. and 3.10,11. They were pinched and pined away in their wants, because they defrauded God of his due worship.

{blow upon it} Or, blow it away: as the wind scatters the chaff and thistledown; as ye do snuff and puff at my services, Mal. 1.13. so I blast your own endeavors and acquisitions.

{why} Not that he doubts, but that they might not doubt of the cause whereto they should be monitors sufficient to themselves: but this implies and argues a stupidity and blockishness in them.

{because of mine house} Here is the cause.

{And ye run} Eagerly pursue your own private ends and affairs. Every one is most careful of building his own house, and looking to his own particular businesses: run after them; and are so slow for my house, and worship. This shows their little care of serving God.

Verse 10. {Therefore the heaven} Levit. 26.19. Deut. 28.23. Heaven, and earth, by their dew, and fruits, heed not man's sustenance: but God uses them as his ordinary instruments, whereby to provide for the sustenance and relief, or for the punishment of man.

Verse 11. {And I called for a drought} See Jer. 14.3,4. He brings droughts, and rain: he restrains, and pours out his bottles of the clouds at his pleasure. As he dealt with Gideon's fleece, Judg. 6.37,40. See 1 King. 17.1. 2 King. 8.1.

Verse 12. {Then Zerubbabel, etc.} His ambassage had its effect. These two heads were good men; and good leaders to the rest, who were the more willing to follow so good guides.

{obeyed} And went freely about the reedifying of the Temple, Ezra 5.2.

{the voice} He insists the longer upon this, the more to assert the authority of his calling. And somewhat the rather, because they had wanted Prophets a while before.

{and the words of Haggai} He distinguishes not between God's Word, and his, as if he brought anything more or less than God's Word: but between the author and minister of the same Word. As in that, The sword of the Lord, and of Gideon, Judg. 7.20. And the people believed God, and his servant Moses, Exo. 14.31. And so Acts 15.18. And not as some Papists would thence collect, that God thereby leaves some part and power to his Church, to add of their own, beside and beyond the warrant of his Word: against that wherewith he shuts up all, Apoc. 22.18,19. See Deut. 5.32. so often repeated, and 1 Cor. 11.23.

{God had sent him} God is heard in the voice of his messengers, when he speaks so by the mouth of man.

{and the people did fear before the LORD} At the word of the Prophet, as if God had appeared to them face to face, and spoken to them, mouth to mouth.

Verse 13. {Then spake} This seems to be on the 24th day of the sixth month, vers. 15. till when they continued building, for the space of about three weeks. But then likely at the discouragement given by Tatnai and others, Ezra 5.3. they began to faint; whereupon this encouragement and promise is renewed. Or else, these 23 days passed since that v. 1. before they could unanimously fit and prepare themselves to the building; and now began first to set upon it. And yet the foundation of the Temple is said to be laid on the 24th day of the 9th month, Chap. 2.18. It may be then finished, not then began to be laid. And he animates them the second time, that their alacrity might increase in the work, by this promise thus renewed.

{the LORD's messenger} Or angel. Not that he was so by nature, but by office, Mal. 2.7. He asserts the right and authority of his calling; requires reverence and obedience to be yielded to him, not as a private man, but as Jehovah's messenger and ambassador.

{I am with you} God offers and promises his help. Without his assistance, all is vain; Psal. 127.1,2. But his help is all-sufficient; as if he should say, ye shall go through with it, notwithstanding any obstructions and opposition whatsoever. See Exod. 3.12. and 4.11,12,15. Matth. 28.20. 2 Cor. 12.9.

Verse 14. {And the LORD stirred up} Afresh, to go on in the work: which declares that men are unapt and dull to serve the Lord; neither can they obey his Word, or his messengers, before God reform their hearts, and give them new spirits, John 6.44. The Word and all outward ordinances are in vain, unless God clothe them with his power, and fill them with his Spirit, 1 Cor. 3.7. He subdues us unto him, and makes us docible and pliant, by the secret instinct of his Spirit. He gives to us, and freely works in us by his grace both to will and to do, to endeavor and persevere, Phil. 1.29. and 2.13. Yet he pleases to work ordinarily, by his Word, and ordinances: and therefore on them we are to attend; or rather on him in them. The first rise of new life, and saving grace is not in our natural powers and strength, in our dead estate in sin: but merely in his purpose and pleasure, Rom. 9.16.

{of Zerubbabel} See on ver. 1. The highest powers are not exempt; but the prince and the high priest himself, submits and subjects to the Prophet.

{and did work} Jam. 1.25. John 13.17. and finished it with speed, Ezra 4.24. and 6.15.

Verse 15. {In the twenty fourth day, etc.} Twenty-three days being now past since that, ver. 1. See annotations on vers. 13. Yet some conceive this to be the day that they first began to set upon the work. See also Chap. 2.18.

CHAPTER 2

{In the seventh month in the twenty first day} That is, 27 days since the second message, Chap. 1.15. and 51 days since the first message, Chap. 1.1. in the second year of Darius his reign, Chap. 1.1. See the end of the argument of this book.

{by the Prophet Haggai} Heb. By the hand of the Prophet Haggai.

Verse 2. {speak now} See on Chap. 1.1.

{residue of the people} But a remnant or small number of them did then return. Another number after with Ezra, Ezra 7,8. chapters. And yet multitudes behind, as appears in the Book of Esther. So slow they were to return; so little zeal and piety was in them.

Verse 3. {who is left} Here he meets with a new temptation that hindered them in the building. Satan will cast in the way of well-doing more rubs than one. The former was their neglect and contempt of God's worship, preferring their own covetous desires, and carnal pleasures before it. Here is pretended a religious zeal of God's glory; thus Solomon's Temple was glorious: and the promises of the Prophets, Isaiah, Jeremiah, Ezekiel, are, that the second Temple to be built after the return should be rather more glorious. But that which they began now to build was far inferior. And therefore sure they were not in the right way, but should desist from going on in this building. Thus cunning a craftsmaster is Satan.

{that saw} Haggai by the judgment of all commentators spoke of men that had seen the former Temple, in age of discretion. See Ezra 3.12.

{as nothing?} In comparison of Solomon's Temple, Ezra 3.12. So then; and so here now; their present proceedings were like those poor beginnings. A much-like temptation is nowadays, when some forsake the Church because of that high perfection, which they require, but do not see in it. They insist upon that Ephes. 5.27. They fancy a new world here wherein the Church must be thus glorious; and otherwise they will separate, and break the unity of the Church, forsake the assemblies. See Zech. 4.10.

Verse 4. {Yet now be strong} We see how needful it is often to renew exhortations and encouragements, Josh. 1.6,7,9. and 23.6. Deut. 31.6,7. Ezra 10.4. Isai. 35.3,4. Zech. 8.9,13. We must simply and manfully obey God, and his Word; and so exercise and inure our hope as patiently to expect God's own time to fulfill what he has promised; though the effect of them do not yet answer our present desires.

{and work} That is, go forward in building the Temple.

{I am with you} He graciously repeats it again. See on Chap. 1.13. This shows that this strength is to be sought of God. The promise of his presence is to be joined to the precept. The precept of itself shows not what we are able to do, but what we are bound to do; and the promise directs us to whom, and where we are to seek for strength to do it.

Verse 5. {According to the word} Some would understand this of that eternal Word, Joh. 1.1,2,3,4. 1 John 1.1,2. Prov. 8.22. And so that 2 Sam. 7.11. And these would deduce from this verse a testimony for the Trinity of persons. But this seems more acute than sound. The plain meaning appears in the words following.

{that I covenanted with you} According to my promise made at that time with your fathers, and you in them. So that here in effect he promises no new thing; but will perform what he promised of old. He calls them back to the ancient covenant, as to the fountain whence all particular promises, as rivulets, do flow: as the manner of the Prophets is to do. God redeemed not their fathers, to cast off the children, but to continue his grace in them to the end: which end is made up in Christ. Seeing then they were to hope for, and expect the accomplishment of that felicity, which God by his covenant had promised them; either God and the covenant should fail and disappoint them, or else they must cheerfully go on in the work to build the Temple.

{my Spirit remaineth} My power to strengthen you, and carry you on against all temptations, and obstructions; my Spirit of grace, light, virtue, and holiness. See Isaiah 63.11. Neh. 9.20.

Verse 6. {For thus saith} This sentence depends upon the foresaid covenant: and thereupon it begins with a particle causal.

{yet once} This one, and once only, repetition of the covenant shall be needful, and the renovation and confirmation of it by the Gospel.

{it is a little while} Some refer it thus, to the time, that God will soon change the face of things to the better, they must give place to patience for a while. Some to the present state of things, and case of the Temple, that though this Temple be not so glorious, yet that is but a little matter, let them not judge of it by the present view and show, but cast the eye of their mind to that hidden glory not yet appearing, but in time shall. Those magnificent promises and prophecies touching the Temple of God, and the kingdom of David, though neither appeared now in any luster, yet in their time should have their due and full accomplishment. Others refer it to the covenant of God, and his dealing then with his people when he brought them out of Egypt; that though that was great and wonderful, yet but little to this, to his bringing of Christ, to his coming, and the administration of his Gospel. Compare Rom. 8.3. and 2 Cor. 3.6,7. and Hebr. 7.19. with 2 Cor. 3.6,18. Hebr. 8. ver. 9. etc. Jer. 31.30. etc. Ezek. 36.26. etc. This one only renewing of my covenant by the Gospel of Christ shall be needful. That covenant with you, when ye came out of Egypt, was not available. And to this meaning it seems the Apostle bends, in alleging this place, Heb. 12.26.

{and I will shake the heavens} He shook the earth, when he brought them out of Egypt, and Babylon. But now he will do something greater than that. As if he should say, rest not upon these poor and weak beginnings, the day of small things, but consider rather how great the Lord's power is. He has done much formerly for the deliverance and restoration of his people: he will do greater things; he will shake heaven, and earth, and all, rather than your enemies, or anything else should hinder him in his time from that full and glorious restoration of his Church, whereof the Prophets so much prophesied. In the coming of Christ, and the preaching and administration of the Gospel, the power of God does much more illustriously appear, than formerly it did; he now speaks from heaven unto us, and that by his own Son, Hebr. 1.1,2. and 2.2,3,4. and 12.25. Some express the sense thus, not much differing; as formerly when I gave my Law, I appeared in terrible majesty; so in the Messiah's time, I will manifest the mighty power of my Spirit, by the preaching of the Gospel; from whence shall follow great commotions, to the ruining of the devil's kingdom, and confirming of Christ's, by removing of the leaven of ceremonies under the Law, by calling and gathering together all mine elect. See Joel 3.16. Hebr. 12.26,27.

Verse 7. {And I will shake all nations} By the power of my Spirit, and the preaching of my Gospel. I have the minds of all mortals in my hand, to turn as pleases me. And this shaking, if not perhaps taken literally, like that Matth. 24.6,7. and verse 22. of this chapter, seems to import a supernatural concussion of their minds, whereby he draws and drives his elect into the sheepfold of Christ. Great is our natural averseness, obstinacy, and hatred against the spiritual kingdom of Christ. God shakes the will, and subdues, and changes it, and then we willingly follow Christ, and receive his yoke.

{And the desire of all nations shall come} Namely, Christ, desired of the faithful in all nations. Though some, not so well, understand this of the elect of all nations, the desirable ones among them. Or, their desires all shall be to come; they of all nations with all their desires shall come.

{And I will fill this house with glory} By Christ's bodily presence. Or by the glory that the accession of the Gentiles shall bring unto it; ver. 9. See Isaiah 66.11,12,22. Or thus, to the like effect, this reedified Temple shall be honored with Christ's bodily presence; and the spiritual Temple, which is the Church, shall be honored by my presence in Spirit, and by the abundance of my graces, by the light of my Word, and virtue of my Spirit.

Verse 8. {The silver is mine} If I pleased, it were an easy matter for me to beautify this Temple with precious ornaments like unto the first; for all silver and gold is in my power, and at my disposal; but I do prepare endless glory, far greater than that, for it, when the full time is come.

Verse 9. {The glory of this latter} He fixes upon this conclusion, and relates principally to the excellency of the gifts and saving graces of the Spirit that should then abound in the days of the Gospel. See on Joel 2.28. The Lord by his Prophet here has no reference to Herod's new Temple, more large, sumptuous, and magnificent, than that of Solomon, if the story of it be true. Such outward splendor dazzles the eyes of the mind, and by the cunning of Satan withdraws men by such carnal and gross imaginations, from the due regard and esteem of those heavenly spiritual ornaments of the Temple, which God here aims at. The disciples and Apostles themselves were too much led aside that way, Mark 13.1. Acts 1.6. and rested too much in an earthly Temple, and kingdom.

{I will give peace} Peace and prosperity, but chiefly the preaching and enjoying of spiritual peace, Phil. 4.7. founded upon the reconciliation of men with God through Christ, who is our peace, and did show himself in this house. All shall be after a while, when Christ shall bring with him the fullness of glory, when God the Father in the person of his Son shall appear therein.

Verse 10. {In the twenty fourth day of the ninth month} Sixty-three days since the last message, in the 1st verse of this chapter. And all that follows relates to this, verse 18. and 20. So the beginning and ending of Haggai's prophecy, or of God's Word, and speaking to him, is contained within the compass of little more than one quarter of a year, viz. of three months, and three weeks, and three days, or one hundred fourteen days. See the end of the argument of the book.

Verse 11. {Ask now the priests} Whose office was to teach the Law, Levit. 10.10,11. Deut. 33.10. Mal. 2.7. Matth. 8.4. And to whom it belonged to answer in doubtful cases, and concerning questions of the Law. Ask them this question, concerning this ceremony.

{Concerning the Law} It was not in their power and pleasure to answer what and how they list; they were tied to the Law, Isaiah 8.20. Deut. 17.11. and 21.5. and 24.8. Ezek. 44.24. All authority in the Church must be subjected to, and regulated by this rule.

Verse 12. {If one bear, etc.} The first question: whether shall it be holy that is so touched? Or the person that bears that holy flesh, or piece of a sacrifice, be holy thereby?

{shall} Not thus; shall the holy flesh so touching become profaned thereby?

{No} A right answer. For that holy flesh or sacrifice was not ordained by God to that end, by the touch of it to hallow that which before was common and profane. Sacrifices and their flesh were ordained to another end and use.

Verse 13. {If one that is unclean, etc.} If a person legally unclean shall touch anything that is not unclean, shall it by that his touching of it become unclean legally?

{it shall be unclean} A knowing and true answer, according to the ceremonial Law. See Levit. 15. and Chap. 22.5,6. Numb. 19.22. Hence is that saying of those proud hypocrites, Esay 65.5.

Verse 14. {So is this people} The Prophet applies the former doctrine, to his present purpose, even in the same manner, because this people is of an unclean conscience, all that they do in my outward worship is also unclean, Titus 1.15. Or thus; as by carrying or touching a hallowed thing according to the Levitical ceremonies, a man or the thing touched is not made holy thereby: but if a man that is Levitically unclean do touch them, they are made unholy thereby. So this people were not made holy by use of these holy ceremonies; but rather the holy ceremonies polluted by them, by reason of their personal uncleanness. The issue and end of all is this; that they might see and be convinced hereby that all their ceremonious services of God, and all their actions are unholy, and defiled, unless they proceed from a pure and sincere affection of the heart, from persons purified by faith, and sanctification. From an impure fountain nothing can flow but what is impure; James 3.11,12. 1 Tim. 1.5. The fountain whence, and the end wherefore, determine the nature of our actions, and services. The very heathen, both poets and philosophers, saw and acknowledged, that the wickedness of the worshippers defiled the sacrifices, and services of their idols; and made them unacceptable.

Non bene caelestes impia dextra colit.

{offer there} Even upon that altar which they have built, Ezra 3.2,3. And so when they have built the Temple; they must chiefly look to this necessary admonition and doctrine; that they stick not in outward ceremonies, and Levitical services, and rest only in them; themselves meanwhile being unholy: but that by them they rise up higher, principally to have a care of God's spiritual service, and that he being a Spirit be served by them in spirit and truth.

Verse 15. {and now I pray you} Verse 18. and Chap. 1.5. He insists so much upon this point, because they were so much addicted to these earthly commodities; and therefore this argument likely would best work with them: and yet they were for all that so dull of apprehension, and so blind, that they could or would not see these manifest things; God's plain judgments upon them, upon the fruits of the earth, and the labors of their hands, for their neglect of building God's house. He calls therefore upon them for consideration. And to consider, not any deep mysteries of religion; he speaks wisdom among them that are perfect, 1 Cor. 2.6. But here he deals with carnal worldly men in a way suitable to their state and capacity, 1 Cor. 3.1.

{from before a stone} Namely, before there was any hand set to the work of rebuilding the Temple, interrupted for many years after their return from Babylon. See Ezra 3.8. and 5.2. The foundations laid, but then the building left off.

Verse 16. {since those days} Or that since, since you have discontinued building, and taken no care of my Temple; and have profaned my service, all your hopes of abundance and prosperity have failed you; and ye received a curse instead of a blessing.

{when one came} Usually they could guess near upon the point. But now they were so far deceived, that they might easily discern thereby that God's extraordinary hand was in it, and his malediction and curse lay upon their basket and store. Chap. 1.9. Zech. 8.10.

Verse 17. {I smote you} Or, that I smote you, that is, your fruits.

{with blasting} Deut. 28.22. 1 King. 8.37. Amos 4.6. Gen. 41.6.

{and with hail} God used divers judgments, that they might have less cause to attribute them to fate, or fortune; to the stars, or any secondary causes.

{yet ye turned not} God still has his finger upon this sore. Complains of this; as here: so Esay 9.13. Jer. 3.10. and 5.3. and 8.5. Hos. 7.10. Amos 4.6. And he often requires the amendment of this fault; makes many promises to them if they will, Jer. 3.1,7,14,22. And threatens if they will not, Jer. 15.7.

Verse 18. {from the four and twentieth day} He is at it again, because of their dullness and blockishness. See on vers. 10. and on vers. 15. It seems then on this day they first began to build upon those old foundations laid, Ezra 3. See on Chap. 1.13,15. It is our bounden duty diligently to mark and observe God's judgments in, and upon the world; specially among his own people, the Church.

Verse 19. {Is the seed yet in the barn?} Either in the blade; or rather not yet sown, being the ninth month, about our November, in wintertime, which agrees well with all that follows in the verse; when nothing yet appeared, and when between that and harvest time there might come and intervene blastings, and droughts, and wet, and vermin; as vers. 17.

{from this day will I bless you} Yet for all these casualties he foretells, now five months afore harvest; that from the time they began to build the Temple, God will bless them; albeit as yet the fruit was come forth, yet in the gathering they should have plenty: thus suddenly, and beyond their hope and expectation, God would turn their dearth to plenty, and abundantly bless them. This should be a sign and assurance to them; as that Judg. 6.21,37. 1 Sam. 10.2,8. And thus God by his temporal blessings gives encouragements to us for well-doing. We have need of all helps: and godliness has the promise both of this life, and that to come, 1 Tim. 4.8.

Verse 20. {And again} The second time, on the same day. See on vers. 10.

{of the month} Namely, of the foresaid ninth month.

Verse 21. {I will shake the heavens} God by his Prophet now proceeds further to a gracious and spiritual promise and prophecy, which properly belongs to the kingdom of Christ. The sum is, that God will overcome all enemies, and remove all difficulties and obstructions, which Satan and all the world can possibly lay in his way; when he comes to restore his Church, and constitute Christ the head of it. Under the term of shaking here, God speaks not of his ordinary power and might; nor simply challenges to himself the rule and command of heaven and earth: but he signifies that he is in hand with some memorable work which shall astonish with wonder the minds of men, and be enough to shake heaven and earth. The beginning and preambles of it did but then appear when he brought his people back from Babylon; they were then in effect but in a weak, poor, and almost miserable estate: but the full end and perfection of this here spoken of, could not then be seen; it was afterwards to be effected. The Jews then at this time were to conceive more in their minds, than what they saw with their eyes; the time of their complete redemption was not yet come.

Verse 22. {And I will overthrow} Nothing shall stand in his way.

{the throne of kingdoms} All power and height, contrary to Christ's kingdom, which I have established forever, over all the world. Others thus, there shall be no let or hindrance when God will make this wonderful restitution of his Church, but he will rather overthrow, destroy, and bring down all crowns, kingdoms, nations, strengths, than that his Church shall remain in that low and base estate.

{by the sword of his brother} Hereby is signified the conflicts of the kingdoms of the world, stirred up one against another by God's providence and judgment, Matth. 24.7.

Verse 23. {In that day} Of that glorious restoration of my Church. Here is the reason of that former wondrous action of God.

{will I take thee O Zerubbabel} Plain it is that this was not performed in the person of Zerubbabel; or but very poorly, as in the type. In his person is Christ designed, as under many like figures in the Old Testament.

{as a signet} Account thee precious. The meaning is, I will appoint Christ, who shall come forth of thee according to the flesh, Luke 3.27. and whose figure thou art, Zech. 4.12. to be my sacred King, whom I will inviolably keep by me, and love, which is the signification of this proverbial term, of making and keeping as a signet, Cant. 8.6. Jer. 22.24. See Isai. 42.1. And by and under him I will make up this glorious restoration of my Church. By the power of the Gospel, and the breath of Christ's mouth, 2 Cor. 10.5. 2 Thess. 2.8. I will make a change, and renew all things in Christ, of whom Zerubbabel here is a figure: for in the Messiah's times, not only the earth and earthly emperors were shaken, but also the heavens, or the old ceremonies, that figured and typified out the doctrine of the kingdom; that such as should not be shaken might be settled, Heb. 12.26. I will shake other kingdoms, to establish this eternal kingdom: heaven and earth shall yield reverence to this kingdom of Christ. And surely his coming brought, and wrought a wonderful change; made, as it were, a new creation; he reconciles all things in heaven and earth, Col. 1.20. He overcame the devil, brought life and immortality to light, and gave out such documents and demonstrations of the grace and power of God, as might fill heaven and earth with wonder and astonishment; who could have imagined such a change?

{for I have chosen thee} The free election, and sole goodness of God, in his free covenant with mankind, and Abraham, and David, establishing in him as the type, this eternal and spiritual kingdom; and as the ground and means of all, the choosing of Christ, is the reason of all this. Of this choosing of Christ, see 1 Chr. 23.6. Isai. 43.10. Mat. 12.18. Luk. 23.35. 1 Pet. 2.4,6.