CRITICAL NOTES.] By] Lit. in the hand of Haggai, the prophet, merely a conscious medium; God the real speaker (cf. Acts 7:35; Galatians 3:19). Governor] Pechah, akin to the Turkish Pasha, one who rules a less country than a Satrap.
Haggai 1:2. This] Not my people, but reproachfully, this people, as in acts disowning him, and so deserving to be disowned by him [Pusey]. Come] i.e. to build. Two out of seventy predicted years of captivity unexpired: this a plea for delay (cf. Henderson).
Haggai 1:3.] A repetition, to give greater prominence to the antithesis.
Haggai 1:4.] God meets them with a question, and appeals to the conscience. You] Yourselves; the shameful contrast between them and Jehovah. Cieled] Heb. to cover, wainscot, or overlay with boards, “so that what is predicated of the houses is not to be confined to the ceiling, but must be extended to the walls which were thus covered, at once for comfort and ornament” [Henderson].
HOMILETICS
THE CALL TO DUTY.—Haggai 1:1-2
The prophet addresses the people through their rulers, and seeks to rouse them to their work. The first day, the day of the new moon and a time of festal sacrifice, was an appropriate time. On such a day they must have been conscious of the ruins of the temple, and the work they had to do. In season and out of season God calls to duty.
I. A call through an inspired messenger. The prophet was invested with a Divine commission, and spoke with Divine authority. The voice was human, but the “word” was from Jehovah. He entrusts ministers with His words and works, and they should dispense them, as faithful stewards, to his people. This is a motive, an encouragement, and a help to perform his will.
II. A call to all people. The people were only few, a remnant, but none must excuse (Haggai 1:12; Haggai 1:14).
1. To the prince. “Unto Zerubbabel the son of Shealtiel.” The prince of royal blood, the governor of the land, was not to be exempt.
2. To the priest. “And to Joshua the son of Josedech, the high priest.” The heads in civil and religious authority, rulers in Church and State, were jointly responsible for the negligence of the people. Great and good men must be stirred up when they grow remiss. Men in high position have greater opportunities of knowing, and should set a better example in doing, God’s will. No institution must be set aside, and no social elevation must excuse from duty.
3. To the people. The few are addressed through their officials. All have equal share and equal responsibility. Duty is the cry to all. Duty only is truth, and there is no true religion but in its accomplishment. This alone is the end of the highest life, and the truest happiness is derived from the consciousness of its fulfilment. Duty performed, says George Herbert, “gives us music at midnight.” “The word duty seems to me,” says one, “the biggest word in the world, and is the uppermost in all my serious doings.” This call to duty is loud, continual, and urgent. “Whatsoever he saith to you, do it.”
THE GUILTY EXOUSES FOR DELAY IN DUTY.—Haggai 1:2-4
The people are charged with neglect in their work, bereft of every excuse to justify their negligence, and refuted in their pretences by their own sinful conduct. They did not question the call, nor deny the obligation to duty, but were criminal in delaying it.
I. They were actuated by selfishness. They dwelt in ceiled houses, adorned them with comforts and luxuries, while the temple was in ruins. They were more concerned for themselves than for the cause of God. They were not poor in means, but in spirit. Self-love will hinder all effort to repair and build the house of God. It is fatal to spiritual interests. “Woe to you who join house to house, and field to field, and regard not the work of the Lord.”
II. They were hindered through fear. They might urge that their relation with Persia was not favourable, and that the edict to cease labour, were reasons for inaction. But this was a more pretext. They had made no effort to discover the mind of the legitimate king, Darius Hystaspis. Their neglect was not the opposition to zealous patriots and ardent worshippers, but the selfish indifference of an unfaithful people. The intrigues of the enemies, and cowardice, determined them from serious effort. They grew fainthearted through difficulty (Ezra 3:11-13; Ezra 4:4). “Woe unto him that is faint-hearted,” says the son of Sirach. No blessings equal a stout heart in the service of God. Cherish the spirit of Nehemiah, “The God of heaven, he will prosper us; therefore we, his servants, will arise and build.”
III. They delayed in presumption. “This people say, The time is not come.” Ingenious in excuses, they declared that interruptions proved that the proper time to build had not arrived. “God hath interposed many difficulties to punish our rash haste” [Calvin], why then work till the full period is expired? Many, like the Jews, do not say, Never, but not yet. Conscience will not let them say, We will never be religious and work for God; but they procrastinate—put off till to-morrow what should be done to day (2 Corinthians 6:1-2), and thus leave the great work of life undone. The time is always come to him who wishes to do right. In his providence and by his prophets, God calls now. The present is the opportunity to respond, undertake, and finish the work which God has given us to do. Should worldlings exert themselves for pleasure and self-indulgence, and the servants of God stand back amid the ruins of the temple, and the loss of immortal souls? “Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, a habitation for the mighty God of Jacob” (Psalms 132:3-5; 2 Samuel 7:2.)
A MISSIONARY SERMON.—Haggai 1:4
The captivity of Babylon had passed away. The Jews were now called to rebuild the second temple, and restore the worship of God. Adversaries watched them, and tried to cause their work to cease for a time. The prophets Haggai and Zechariah were raised up to urge them to begin afresh. This state of things existed in other periods of the world. To excite you to zeal and greater diligence in the cause of God, look at the words in the following aspects—
I. As representing a depression in the cause of God. “The house of God lieth waste.” There is a painful imperfection in the work of God in the present day. What are the scenes in lands where Christianity is professed? In our own land the cause of God is depressed. Much that is opposed to purity and happiness abounds. In other countries which bear the name of Christendom, in the continent of Europe, we behold the strong-holds of the prince of the power of the air—mystic Babylon, having in her hand the cup full of abominations. Over the vast portions of the East reigns the vile impostor in barbarism and sensuality. Beyond these are the regions of heathenism. The light is only just gathering which is to dissipate the darkness, and change the world into brightness and beauty. Are we not compelled to say, “the temple of God lieth waste”?
II. As describing a pursuit of temporal gratification on the part of those confessedly attached to the cause of God. All neglect exertions which God justly demands. Some think the cause is impolitic, others that it is unjust. Generally, it is often a lamentation that large portions of wealth, talent, and influence in the world are not devoted to God. More particularly, is there sufficient exercise of talent and opportunity? Do not the principles of selfishness prevent us from making sacrifices which ought to be made? From the period of the Reformation, little has been done to purify the Church and advance its interests. The spirit of missions has to Christianize the Church, before the Church can Christianize the world. The time must come when wealth, splendour, talents, and influence must dedicate their most hallowed powers to God. Individual exertion is still very imperfect in the great cause. Let each consider how much of his time, natural gifts, and property have been given to promote the interests of his fellow-men. It will be little indeed, while an immense portion of each has been given to the world. Contrast our state with the votaries of false religion, Mahommedanism, and heathenism. Think of almost incredible sums devoted to degrading superstitions. Think of Whitfield and others, whose memory we cherish; emulate their zeal and catch their spirit.
III. As challenging the employment of our various talents, and urging the claims of God.
1. Consider the nature of those obligations under which God has placed you, and regard the services which you are called to render.
2. Consider the peculiar nature of the gospel which you have embraced.
3. Consider that while there is not energy in the cause of God, there is an awful amount of misery resting upon your fellow-men.
4. Consider the prospect of success. God has promised that every enemy shall be overcome—that the mountain of the Lord’s house shall be established upon the tops of the mountains—that he will cause peace and righteousness to prevail in all the earth, and that the world shall be given to Christ, and filled with the glory and power of his grace [James Parsons].
HOMILETIC HINTS AND OUTLINES
Haggai 1:1. Joshua, the high priest, was a type of Christ.
1. In his name, which signifieth a Saviour.
2. In his office of high priesthood.
3. In his partner-agency with Zerubbabel, in bringing the people home to their country [Trapp]. Together they are types of him, the true King and true Priest, Christ Jesus, who by the Resurrection raised again the true Temple, his body, after it had been destroyed [Pusey].
Haggai 1:2. “This people,” instead of “My people.” The loss of God’s confidence.
1. Its occasions.
2. Its consequences.
3. Its retrieval [Lange]. “This people say.” Words then have their weight; neither are men’s tongues their own; but there is a Lord over them (Psalms 12:4), that will call them to a strict account of all waste words (Matthew 12:36), and hard speeches (Jude 1:15). He that weighs his words before he utters them, shall prevent an after-reckoning for them [Trapp].
The time is not come.
1. An indication of the wrong spirit.
2. A misinterpretation of Divine providence.
3. A manifestation of disobedience.
4. An expectation of times without difficulty. Never lay by present duty, for which you have positive command, in anticipation of plainer providence or better days—
“The primal duties shine aloft, like stars.” [Wordsworth.]
Haggai 1:2-4. There is a time for everything with men; but they should consider—
1. Who it is that claims their first and most devoted service.
2. The means and methods of serving him best [Lange]. Men are very ingenious when they wish to hide their delinquencies [Calvin]. Many have plenty of money when they build houses for themselves, but great scarcity of it when it is wanted for churches, schools, or anything to promote God’s glory [Cramer].
ILLUSTRATIONS TO CHAPTER 1
Haggai 1:1. In its very first day, when the grief for the barren years was yet fresh, Haggai was stirred to exhort them to consider their ways; a pattern for Christian preachers to bring home to people’s souls the meaning of God’s judgments. God directs the very day to be noted in which he called the people anew to build his temple, both to show the readiness of their obedience, and a precedent to us to keep in memory days and seasons in which he stirs our souls to build more diligently his spiritual temple in our souls [Pusey.]
Haggai 1:2-4. The disingenuousness of their plea is self-evident, and is assumed in the following discourse, which is intended to awaken in them a sense of their ingratitude to God. It is represented to them most impressively, with an allusion to the very language of their pretext, that while they held their own wants, and even their luxuries, to be matters of pressing moment, they thought any time suitable to attend to the claims of their God; that while their own houses had been regained, there was yet no habitation for the God of Israel; that while their wealthy members were using their superfluous means to adorn and beautify their dwellings, God’s dwelling-place still lay desolate, appealing in vain to their piety and patriotism, which had been overborne by selfishness and supineness. The allusion, moreover, could not fail to expose the insincerity of their excuses. If some of them had now the command of such resources as enabled them to live in princely splendour, they might surely have reserved a portion for the requirements of the temple, when the work of building it should be resumed, if that work had been giving them the least concern [Lange].