CRITICAL NOTES.]
Haggai 2:6. Once] Yet only a little while; lit. one little, i.e. brief space; till a series of movements is to begin. Shake] by great moral and physical revolutions, preparatory to the establishment of Christ’s kingdom (Matthew 24:29; Hebrews 12:26-28).
Haggai 2:7.] Having figuratively set forth great political changes, the prediction is repeated, and the arrival of the blessings desired, announced. Desire] Some apply these words to the Church, but the majority to Christ. This is not the place for a discussion [cf. Henderson and Wordsworth]. Glory] Not outward furniture, but the presence of God himself (cf. Zechariah 2:5; Ezekiel 43:4-5; Exodus 40:34-35; 1 Kings 8:11).
Haggai 2:8. Mine] Hence they should be free from anxiety in poverty, and cease to mourn the absence from the temple of these things.
Haggai 2:9. Greater] Not in architectural splendour, but in the presence of Jehovah the Messiah, and in peace between man and man, and God and man—temporal peace under Persian rule, and spiritual in Jesus Christ.
HOMILETICS
THE ESTABLISHMENT OF GOD’S KINGDOM.—Haggai 2:6-8
The Jews are encouraged to proceed with the work by the assurance that Jehovah would, as the governor among the nations, in a brief space, exert his almighty power in effecting a great revolution in the state of the kingdoms of this world, preparatory to the establishment of the kingdom of the Messiah. This mighty change is first described in the usual figurative language of prophecy, as a convulsion of the physical universe, and then literally as a convulsion of all nations. The passage has long been regarded as one of the principal prophecies of the Redeemer’s advent [Henderson].
I. Revolutions prepare for its establishment. “I will shake the heavens and the earth,” &c.
1. Physical preparations. The kingdoms of the world are but the scaffolding for the spiritual kingdom, and will be overturned when they have accomplished their end. All earthly mansions are moveable and transitory, subservient to “the kingdom that cannot be moved” (Hebrews 12:26-28). Recognize—
(1) Divine agency in the world—“I will.”
(2) Divine order—“will shake.” Disturbance before repose, war before peace, is a law in the operations of nature, the government of nations and the history of the Christian Church. In the wars of Alexander the Great and his four successors, in the conquests of Rome, the world was shaken and reduced to order.
2. Moral preparations. “I will shake all nations, and the Desire of all nations shall come.” It was an ancient notion that the gods forsook the cities that were taken by the enemy. Hence the power of the gods decayed and national deities were destroyed by the conquests of Roman armies. The nations were thus prepared for the gospel (cf. Keil and Hengs. in loco). If men did not definitely desire Christ, they were not satisfied with painful rites and bloody sacrifices. They were unsettled, and longed for some one to satisfy their desires. Bewildered by superstitions, they craved for Divine light. And as the time of the Redeemer’s advent drew near, there was a general expectation of a deliverer in Jewish and Gentile world.
II. All nations contribute to its establishment. “The silver is mine, and the gold is mine.” According to Josephus, gifts adorned the temple, and dedicatory offerings were presented in it. King Artaxerxes and his counsellors bestowed presents upon Ezra (Ezra 7:15), and the help of Darius Hystaspes (Ezra 6:6-10) may be regarded as a pledge of the fulfilment of the promise. The riches of kingdoms flowed into the temple. Material wealth will yet be given for the extension and inward growth of God’s kingdom. All that is valuable in labour, all that is achieved by intellect, all that is pure and lofty in science, art, and religion, are offerings which the world has brought or will bring into the Church. “The glory and honour of the Gentiles” shall be presented in the courts of Zion (Revelation 21:26).
THE DESIRE OF ALL NATIONS.—Haggai 2:7
This refers unquestionably to the Messiah, yet the title seems to disagree with other parts of Scripture and with fact. He was in the world, and the world knew him not—despised and rejected of men. How then can he be called the Desire of all nations? This character is justified five ways. First, by the general expectation that prevailed in the world previously to his advent. It is well known that there was a looking out for some great deliverer and benefactor nigh at hand. Testimonies from heathen authors have been collected, especially a little poem of Virgil’s, written a few years only before the birth of Christ, which contains a prophecy and foreshadows a personage who would restore the peace and plenty of the golden reign. The sentiment was handed down by tradition, but originally derived from a Divine source, the early and repeated promise of “him that should come.” Secondly, by the need all mankind had of such a Saviour as he would be. Darkness covered the earth. Men knew not the supreme good—found only vanity and vexation of spirit in their pursuits and attainments—had no support in trouble, and their uneasiness arising from guilt, death, and futurity, led them to offer thousands of rams, rivers of oil, and to give their first-born for their transgressions. No remedy could be found to remove doubts and fears. Though they had no revelation of Jesus, who meets their condition, yet they ignorantly groped after what he alone can impart. He therefore deserves to be called the Desire of all nations, just as a physician, able and willing to cure all diseases, is the desire of all patients. Thirdly, by being so attractive in himself, that all would actually long after him if they knew him. He has every excellency in person, every perfection in character. Nothing in creation will afford a proper image. All the loveliness of man and angels cannot be compared to his charms. “He is altogether lovely.” Do we esteem riches? His are unsearchable. Admire friendship? He sticketh closer than a brother. Applaud benevolence? His love passeth knowledge.
“His worth if all the nations knew,
Sure the whole earth would love him too.”
Fourthly, by his having had admirers in every country. Wherever believers have been found, they have been distinguished by the same convictions and dispositions with regard to him. Abraham in Canaan rejoiced to see his day. Job in the land of Uz knew that his Redeemer lived. Wise men from Persia paid him homage, and devout men from every nation under heaven joined in the sacrifices and ceremonies of the temple. John heard his praise from an innumerable multitude out of all nations and tongues. Lastly, he is so named because in due time he will be prized and gloried in by all the ends of the earth. To him shall the gathering of the people be. He is the salvation prepared for all people, a light to lighten the Gentiles. All kings shall fall down before him; all nations shall serve him and call him blessed. How does he appear to me? Is he all my salvation, all my desire? Will it complete my happiness to be like him and see him as he is? [Jay].
GOD’S CLAIMS AND MAN’S STEWARDSHIP.—Haggai 2:8
In commanding the erection of a glorious house for the Lord to replace the one that had been destroyed, and which then lay waste, a principle is asserted which is unaffected by time or circumstances. God’s rights in man and man’s possessions may be put among the things which change not.
I. God’s claim. God himself makes the announcement. He is jealous for his honour and rights. What he orders to be done, he expects to be done, even if it be difficult to accomplish and involve many sacrifices.
1. The claim is just. When God demands the silver and the gold to be devoted to his service, he is not usurping authority that belongs to another.
2. The claim is absolute. “Mine” may be written by the finger of God upon all the wealth of the globe (cf. Psalms 50:10-11, and Isaiah 40, on God’s absolute proprietorship).
3. The claim is universal. It was true concerning the exiles returned from long captivity, and it is “the present truth” concerning the possessions of all who are now in the land of the living.
II. Man’s stewardship. Possessions entrusted to our keeping or use involve us in responsibility. Silver and gold are a trust from God. They may mean so much intelligence, industry, and self-sacrifice on the part of their temporary owner—but even those mental and moral qualities, which win silver and gold, are enjoyed by God’s bounty, and employed by God’s providence. “Thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth.”
1. Our stewardship ought to be recognized. We may ignore accountability, but putting it out of mind will not put it out of existence. By considering, laying to heart, we shall escape the wrong and mischief of forgetfulness.
2. Our stewardship should be thankfully acknowledged. The inward realization ought to have a glad expression. If the blessing of the Lord makes us rich, he ought to be blessed for his munificent gifts. “What shall I render unto the Lord for all his benefits towards me.”
3. Our stewardship should be faithfully discharged. “It is required in stewards that a man should be found faithful.” Diligent employment of possessions, of which silver and gold may stand for symbols, is the condition of their continuance and increase. “For unto every one that hath (or uses what he hath) shall be given, and he shall have abundance; but from him that hath not (or uses not what he hath) shall be taken away that which he hath.” Because much silver and gold may not be ours we do not escape the levy of divine law for God’s service. “For if there be first a willing mind, it is accepted according to that a man hath,” &c. Remember that the eternal rewards are given, not to the conspicuous, famous, or successful servant. The divine commendation of “well done,” and the divine dignity and blessedness are bestowed upon “good and faithful servants” [Mt. Braithwaite].
THE GLORY OF THE LATTER HOUSE.—Haggai 2:9
The glory of the second temple was not in its outward structure, but its inward furniture. Splendid buildings, painted windows, and stately forms are surpassed by spiritual blessings. There is a “glory that excelleth.”
I. In the purity of its worship. In the first house was worldly splendour; in the second, heavenly treasures. In one, dark shadows; in the other, the real substance. There was the ministration of the letter, here of the Spirit. One temple was often polluted with idolatry (2 Kings 23:11-12), the other is holy in its elements and institutions. Rites and ceremonies gradually retired into the background; prayer and praise took their place. Thus was kept alive a higher and purer type of religion than outward forms and gorgeous ritual. “That which was made glorious, had no glory in this respect, by reason of the glory that excelleth.”
II. In the residence of its owner. God who owned the temple promised to dwell in it. The first glory was covered in the cloud, the second veiled in humanity. The Messiah was “the glory of his people Israel.” His presence would be more than a substitute for the distinguished articles wanting. Many eminent persons entered the temple, but he was “greater than the temple.” It exists for him, and we must assemble to meet with him. Without him, however splendid, there is no glory; with him, however humble, it becomes “the palace of the great King.” “The Spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house.”
III. In the blessedness of its attendants. “In this place will I give peace.” The Jews had great trouble, but God’s presence secured peace and protection. Peace in Christ to the penitent sinner and the doubting Christian is “the glory” of God’s house. Peace with men first, and eventually peace on earth. Convulsions in the natural and revolutions in the political world increase “the distress of nations with perplexity” (Luke 21:25-27), and create a longing desire for the Prince of Peace. When he reigns there shall be perpetual peace. Peace from God and based upon his right can never be destroyed. It abounds in depth and duration. “In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.”
“Peace is the end of all things—tearless peace;
Who by the immovable basis of God’s throne
Takes her perpetual stand; and of herself
Prophetic, lengthens aye by aye her sceptre” [Bailey].
HOMILETIC HINTS AND OUTLINES
Haggai 2:6. The Messiah’s kingdom.
1. Introduced by general shaking.
2. Ending in general satisfaction. As the first dispensation was introduced by the shaking of the mount, so the second by the revolutions of nations. These commotions—the presage of God’s help and the fulfilment of his promise. “The Desire of all nations shall come.”
Haggai 2:7-8. Notice—
1. The absolute dominion over the world’s wealth.
2. The subserviency of this wealth to the promotion of Christ’s kingdom.
3. The confidence this should beget in the minds of God’s people. “Every penny bears God’s superscription as well as Cæsar’s” [Henry]. The comparative poverty of the Church is not because God cannot bestow riches upon her, but because there are better blessings than wealth that are often incompatible with its possession [Lange].
Haggai 2:9. Peace.
1. The blessing bestowed.
2. The source from whence it comes—I, saith the Lord of Hosts.
3. The certainty of its possession—“I will give.”
4. The place in which it is given—In this house. Every house of God is a place where God gives peace, and every place of peace is also a house of God [Lange].
On the whole discourse: The glory of God’s kingdom.
(1) Its conditions—the faithfulness of his people to all their covenant obligations and duties, their obedience, their faith and their courage securing his favour and help.
(2) Its nature—the constant reception of increasing multitudes of “Gentiles” with their “treasures” of devotion and service; and the abiding presence of God’s Spirit diffusing peace and joy [Lange].
ILLUSTRATIONS TO CHAPTER 2
Haggai 2:6-9. Shake. The prophet lays stress upon the brevity of the time, for the purpose of comforting. And only what is short in the eyes of men is fitted for this. Even there were forebodings that the time of this empire (Persian) would soon be accomplished, and the rapid conquests of Alexander gave fulfilment to this foreboding. And even his power, which seemed destined to last for ever, very speedily succumbed to the lot of all temporal things. The two most powerful kingdoms that grew out of the monarchy of Alexander, viz. the Syrian and Egyptian, destroyed one another. The Romans now attained to the government of the world; but at the very time when they appeared to be at the summit of their greatness, their shaking had very considerably advanced [Hengstenberg].
Haggai 2:8. Gold is mine. Trust Providence for the supply of your wants in the ways of duty and righteousness [Nicholls].