Matthew Poole and continuators on Haggai 2

1 IN the seventh moneth, in the one and twentieth day of the moneth, came the word of the LORD by the prophet Haggai , saying,

Which the Hebrews called Tisri, and Ethanim, and it answers to part of our September and to part of October.

Some seven weeks after the first, mention'd in the first Chapter, and about one moneth after they began to build, or at least prepar'd for building the Temple.

Vid. chap. 1. ver. 1. let. c.d.e.

Marginal references: Heb. by th[illegible: 1 letter] hand of.

2 Speak now to Zerubbabel the son of Shealtiel governour of Judah, and to Joshua the son of Josedech the high-priest , and to the residue of the people, saying,

Once again acquaint them with what I now impart for their encouragement.

Vid. chap. 1. ver. 1. let. f.

Ibid. let. g.

Ibid. let. h.

Vid. chap. 1. ver. 1. let. k. l. m. See also chap. 1. ver. 12. where these persons are mentioned.

See chap. 1. ver. 12. let. e. f.

3 Who is left among you that saw this house in her first glory? and how do ye see it now ? is it not in your eyes in comparison of it, as nothing ?

There are surely some that are of that Age as to have seen the Temple which our Fathers sins, Gods just displeasure, and the Chaldean malice burnt, who are they? and where may they be found? this question implieth there were such, and by Ezra 3.12, 13. appears there were many, for the cries and sobs of them equall'd the shouts of the younger, who reioiced to see the foundations of the second house laid.

Took notice of it then, and remember it now, that were of such age and knowledge as to remember what was standing in its glory (one hundred and fifty years ago if some conjecture aright, but what is nearer to truth) who remember some fourscore years past, who are about one hundred years of Age.

The house of God, the Temple built by Solomon.

In the stately structure of it, in the rich adornings of it, in the unparallel'd skill and curiosity of its Workmanship, when 'twas the Glory of the World.

Do you see the same Glorious Structure going forward? Have you expectation of one equal to the former Temple?

You cannot but recal the former to mind, and make your judgment of this by that.

Do you not judge this second nothing comparable with the first, you are ready to say (in proverbial speech) it is nothing to it.

Marginal references: Zech. 4.10.

4 Yet now be strong , O Zerubbabel, saith the LORD, and be strong O Joshua son of Josedech the high priest; and be strong, all ye people of the land, saith the LORD, and work : for I am with you , saith the LORD of hosts.

In this juncture, though old men weep for the disproportion of the two Temples, yet now.

Be of good courage your selves O Zerubbabel, and thou O Ioshua, and encourage others by your Example, animate each other, that all the people of the Land may take heart with you.

Forthwith set about the building of the Temple.

Both to defend you from Enemies, to supply you with necessaries, to bless and accept you, vid. chap. 1. ver. 13.

Marginal references: Zech. 8.9.

5 According to the word that I covenanted with you, when ye came out of Egypt , so my spirit remaineth among you: fear ye not .

Either the word of promise to give them his presence, and to carry them through all opposition, or, The word, the Son of God promised to them, and us, so it refers to Christ, in whom all the promises are Yea, and Amen.

In solemnest manner reduced to the Form and Model of a Covenant that it might be sure, and firm to you, as to your Fathers in whose time I made this Covenant, and with you in them.

When I brought you out of Egypt, the house of Bondage.

Of Strength and Courage, of Wisdom and Understanding, of Zeal and Fervency to carry you through this work

still doth dwell in you, shall be continued to you, and give direction and success.

Let no discouraging surmises settle in your mind, or weaken your hands. There were as many improbabilities lay in bar to your getting out of Egypt, yet my Word, Covenant, and Spirit overcame all; fear not therefore, I am the same, and with you, as with your Fathers.

6 For thus saith the LORD of hosts, yet once , it is a little while, and I will shake the heavens , and the earth , and the sea , and the dry land .

After many repetitions and confirmations of the New Covenant one more repetition, and but one more rests to be made.

Comparatively 'twas little, though 517 years from the second of Darius Hys[illegible: 1 letter]aspis to the incarnation of Christ, a long time to us who are short lived, and short sighted, but a little time compared with that between first promise to Adam, and Christ's coming; or take any other shorter period, as between Abraham or David, and Christ; this last period is short, a little while.

Whether it be metaphorical or literal, it was verified at the time of Christ's coming into the World. After the return of the Captivity, what with the commotions among the Graecians, Persians, and Romans, which began soon after this time; the Prophet points at this, was metaphorically fulfilled, all States were shaken either with Invasions from abroad, or Intestine Dissensions among themselves: Literally it was fulfilled by Prodigies, and Earthquakes, &c. as some have observed and recounted at the Birth, Death, and Resurrection of Christ.

Either States and Governments of the World, or Church Affairs, which in Scripture are called the Heavens, or the Material Heavens, and the Firmament,

which either figuratively, or literally taken, will agree well with the Text, and the H[illegible: 1 letter]story of times.

Sea, one part of, that is called Earth, this lower Globe

the other part of this inferiour World, and both may as former Words be literally or figuratively taken, and which better, I do not undertake to determine.

Marginal references: ver. 21. Heb. 12.26.

7 And I will shake all nations , and the desire of all nations shall come , and I will fill this house with glory , saith the LORD of hosts .

Which was literally fulfilled in the overthrow of the Persian Monarchy by the Graecians, in the Civil Wars, and succeeding troubles among Alexander his Successours, the growth of the Roman Power by the subduing their Neighbours, and their dissensions and homebred Wars, all husht by Augustus a little before Christ's birth. These convulsions began a little after this Prophecy, and continued long, in which the Iews under the Maccabe[illegible: 1 letter]s had their share.

Christ the most desirable, because the most helpful to all Nations, which some Proselytes in all ages did come to the knowledge of, and did earnestly desire, and who was desired by all that knew their own misery, and his sufficiency to save them, who was to be the light of the Gentiles as well as the Glory of his people Israel. The Messiah's coming (the Iews do own) is foretold in this Text, yet will they not see how this, yet a little while is long since past, and the true Messiah long since come,

which you now build, this second Temple. The first had a fulness of Glory in its magnificent Structure, rich Ornaments, and costly Sacrifices, but this was a worldly Glory, that which is here promised is a Heavenly Glory from the presence of Christ in it. He that was the brightness of his Fathers Glory, who is the Glory of the Church, appeareth in this second Temple.

Of my presence, preaching, healing, and comforting, saith the Messiah, the King of Glory, who entred these everlasting Doors, Psal. 24.7, 8. This was before the desolation of this Temple by the Rom[illegible: 1 letter]ns a Demonstration that the Messiah should come whilest this second Temple stood. But now the hardned Iew seeks to evade this Text.

This is a solemn sealing the certainty of the thing in this Prophet, and Zechariah, and Malachi, who stile him Lord of Hosts near an hundred times.

8 The silver is mine, and the gold is mine , saith the LORD of hosts.

The right as indisputable, the treasures of both as full and large, doubt not therefore but I will give enough to build this house, and I could beautifie it with these as much as the first Temple, but I intend a greater Glory, I am the Proprietor, others but Trustees, I have the full disposal of all.

9 The glory of this latter house shall be greater than of the former , saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts .

Which God intends to put upon this Temple, Solomon, and a rich people with incredible spoils taken from conquered Nations gave a Glory to the first house, but God himself will give the Glory of this House.

Which poor Captives, and feudatary Governours do build; this second Temple, the Prophet speaks of as if 'twere already a house, whereas 'twas now to be built. What God accounts a glory, must be somewhat better than Silver and Gold.

More truly glory, and in higher degrees, the least of Christ is greater Glory than all the Magnificence of Solomon.

There were no more but two houses built by God's appointment, into the latter of which the M[illegible: 1 letter]ssiah was personally to come, as Mal. 3.1. therefore he came before that latter Temple was destroyed, that is 1684 years ago, when at two Months old he was presented in the Temple, embraced and confessed by Simeon some 70 years before the Temple was burnt by the Romans.

In my house, Type of Christ, and who is glory of it.

A Spiritual, Internal, and Heavenly peace in pardoning guilt, and destroying sin, which displeaseth God, and disquieteth man himself. Christ made peace on his Cross, preached, or published it to the World, and gives it to them by the power of his Spirit.

Solemnly avowed by the Lord of Hosts, who cannot deceive, or be deceived.

10 ¶ In the four and twentieth day of the ninth month , in the second year of Darius , came the word of the LORD by Haggai the prophet, saying,

Two Months and two days after the third Sermon, ve[illegible: 1 letter]. 2.

Part of our November and December, Kisleu Heb.

which D[illegible: 2 letters]ius this was, see chap. 1. ver. 1. l[illegible: 1 letter]t. a. and ver. 15. let. f.

See chap. 1. ver. 3. let. b. c.

This tenth verse is an introduction to the fourth solemn discourse or Sermon the Prophet makes to this people, and there is nothing difficult in it but what hath been opened already.

11 Thus saith the LORD of hosts , Ask now the priests concerning the law , saying,

The Prophet comes with his double parable, or problem, but not of his own head, but in the Name of the Lord of Hosts.

Consult with, desire the solution of the following case,

whose Office bound them to study the Law, and to answer all cases of Conscience, their lips should retain knowledge, Mal. 2.7.

What the Law saith in the case, not what the Church, but what the Scripture saith.

Marginal references: [illegible: 1 paragraph]

12 If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat shall it be holy ? and the priests answered and said, no.

Any one

carry away from the Altar, or the Priests hands.

Part of the Sacrifice, legally, and ceremonially sanctified, or made holy by the Altar on which the whole was sanctified, of which a part is supposed to be carried away in the skirt of a garment.

In the lap of his Garment, or in any other Cloth or Napkin,

and this Cloth touch any common thing as bread, &c. shall

that common thing by such contact become legally, or ceremonially holy?

Who these Priests were, is not mentioned, but 'tis likely that there were some among the people, who did by the Prophets perswasion go, and propose the case, and they received the answer as here in the negative, for neither Mediate, nor yet immediate touch of holy things, could make common things, or unholy persons holy.

13 Then said Haggai, If one that is unclean by a dead body touch any of these , shall it be unclean ? And the priests answered and said, It shall be unclean .

Now the second case is proposed for resolution, &c.

Ceremonially, or legally polluted, and unclean.

For such touch, though at unawares, did pollute, Numb. 19.13.

Bread or Pottage, Wine, or Oyl, or Meat.

Shall that which the unclean (by touch of the dead) doth touch, become unclean, or no? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile whatsoever it toucheth?

It is resolved affirmatively, it shall be polluted.

14 Then answered Haggai, and said , So is the people , and so is this nation before me ; saith the LORD; and so is every work of their hands , and that which they offer there is unclean .

Now is the case applyed.

As common things toucht by holy things, are not sanctified, and as polluted persons, touching what is clean, pollute it as holy things did, not by touch and bodily application make him legally holy, who was common; but a polluted person made all he toucht, and handled unclean; so unsanctified and polluted Iews, polluted God's Ordinances, while the outward performing of legal and ceremonial Duties, such as bringing, offering, eating, dragging about their legal sacrifices, left them as unholy in themselves, and as unacceptable to God as they were before; somewhat more than is to be done. The Soul is first to be purified, that they and we may offer up a pure offering.

The Body of the Iews, or the most part of them.

This ingeminateth the same thing to intimate to us how God resenteth it, and how we should be affected with it

in Gods account, or in his sight. who seeth indeed what men are, and what their actions are.

Whatever they do in Sacred or Civil matters, they make a shift to pollute all the polluted hands, by leprous touches.

What they do bring to the Altar with impure hearts, and hands, is more polluted by them, than sanctified by the Altar.

Really impure, though it seem externally clean and holy, 'tis unsutable to the purity of a holy God. In sanctified actions all is spoiled by unsanctified hearts. Thence 'tis that uncleanness is derived on their best works, and consecrated rites do not, cannot sanctifie prophane Spirits.

15 And now , I pray you, consider from this day and upward , from before a stone was laid upon a stone in the temple of the LORD .

Furthermore consider:

He affectionately intreats them to observe

this twenty fourth day of the ninth month, ver. 10.

Through past years, trace year after year, and your successes and disappointments in them

observe all years past before you would set upon the re-building of the Temple after you had intermitted it, some years past, 10, or 15, or 20, or 40 (or more say some) between your surceasing from the work, and beginning to rebuild.

The Prophet meaneth either before they began to lay one stone upon another in the Foundation laid in Cyrus his time, or before they began to lay the Foundation of the Walls of the Courts and outward Edifices.

Either strictly taken for the house of God, or more largely for the rest of the buildings about the house; this [illegible: 1 letter]aci[illegible: 1 letter]ly reproves their sloth; 'twas the Temple they neglected, which they did long for in Babylon.

So much the greater their sin, for that 'twas the Lords Temple was slighted.

16 Since those dayes were, when one came to an heap of twenty measures, there were but ten : when one came to the press fat for to draw out fifty vessels out of the press, there were but twenty.

All that while the Temple lay neglected, and you were contented with maimed, and half Worship.

Men were disappointed half in half,

which he expected would prove twenty measures, Epha[illegible: 1 letter]s, or Bushels, or what other measure you please.

It proved but half your hopes, thus your Corn failed, but your Oyl much more failed, and you found but two where you expected five; this Barrenness you cannot be ignorant of.

Marginal references: [illegible: 1 word]. 1.9. [illegible: 1 word]. 8.10.

17 I smote you with blasting , and with mildew , and with hail , in all the labours of your hands, ye you turned not to me, saith the LORD .

My hand was visible in your losses, scarcity, and disappointments.

The persons put for their Labours, their Corn, Vines, and Olives.

Burning, and scorching Winds that blasted all.

Which with too much clammy moisture, that like glew cleaves to fruits, and turns to a corrupting of them,

which in these colder Countreys many times by its violence destroys Corn, Fruits, and Trees, but in those Countreys doth it of[illegible: 1 letter]er. Now here was in these somewhat more of the hand of God, and so the punishment was as more grievous, so more visible.

In your Plowing and Sowing for Harvest, in Planting of Olives and Vines for a Vintage.

You did not see my hand, though you felt it, you did not repent of your sinful neglect of me, my Worship, and Temple, nor thought of building my House.

This attested with Gods own hand [illegible: 1 word] witness hereto.

Marginal references: [illegible: 1 letter]eut. 28.22. [illegible: 1 letter]ing. 8.37.; [illegible: 1 word] 4.9. [illegible: 2 letters]ap. 1.11.

18 Consider now from this day and upward , from the four and twentieth day of the ninth moneth, even from the day that the foundation of the LORDS temple was laid , consider it .

See ver. 15. l[illegible: 1 letter]t. i. k.

See ver. 15. let. m. Make your observation from the day when you began to build on the old foundation laid many years agon in the time of Cyrus.

Let that be the precise day from which you begin your reckoning, by this the Prophet excites them to believe, and wait, since he doth in the Name of the Lord so expresly promise a blessing, and tells them when it shall begin to come unto them, and would have them observe how truly he speaks.

19 Is the seed yet in the barn ? yea, as yet the vine, and the fig-tree, and the pomegranate, and the olive-tree hath not brought sorth: from this day will I bless you .

Your Seed for the next Harvest is yet in your barns, unsown, and no one can make any conjecture, yet whether next years increase shall be great, and blest; or whether it shall be blasted and little, I do not speak, saith H[illegible: 1 letter]gg[illegible: 1 letter]i, on conjecture, but in the Name of the Lord foretel, and promise you, that it shall be a plentiful Harvest to you;

nor have your Fruit-Trees yet put forth, no sign yet appears what Vintage you shall have, what store of Wine, Oyl, Figs, and Pomegranates, which are your choice and rich Fruits, but in the word of God I tell you you shall be blest in them all, and have a large produce, a joyful Vintage.

See ver. 10, let. a. b. and ver. 15. let. i.

In all your labour, as before you were blasted in all, because you neglected; so now you shall be blest in all, because you diligently build the Temple of the Lord.

20 ¶ And again the word of the LORD came unto Haggai, in the four and twentieth day of the month , saying,

See ver. 10. let. a. b. and ver. 15. let. i.

21 Speak to Zerubbabel governour of Judah , saying, I will shake the heavens , and the earth .

My Word, and in my Name, saith the Lord.

See chap 1. ver. 1. let. f. g. h. i. and chap. 1. ver. 12. let. b.

Vid. ver. 6. let. f.

ibid let. g.

ibid let. h.

22 And I will overthrow the throne of kingdoms , and I will destroy the strength of the kingdoms of the heathen, and I will overthrow the chariots and those that ride in them, and the horses and their riders shall come down, every one by the sword of his brother .

Now Babylonians are subjected to the Persian Power, and this standeth on the strength of many Kingdoms, and seems to be one Throne secured by all the Power of the known World, and can hardly be hoped to be hereafter better than an Enemy, and Opposer of the Iews, and their restoring of the Worship of God; for comfort in this case here is foretold God's overthrowing them, in case they oppose.

This seems an explaining of the former, and a confirming it too. Though the Gentiles, of many Kingdoms united in all their strength, set to hinder this work, this shall succeed so contrary to their expectation, that not you, but they shall find destruction as the end thereof; which was verified in the successive ruin of the Persian, Graecian, and Syrian Kingdoms, all which opprest the Church, and were destroy'd for it.

This passage foreshews that God will, by suffering Civil Wars to arise among these Nations, ruine them by themselves, as in truth they did, now whilest those Commotions and overthrows perplex and hurt the Iews, yet they were an occasion sometimes of some respite to them; Their Enemies were engaged on other designs, and could not mind mischief to the Iews.

23 In that day , saith the LORD of hosts, will I take thee , O Zerubbabel , my servant , the son of Shealtiel , saith the LORD, and will make thee as a signet : for I have chosen thee, saith the LORD of hosts.

During those dayes of Troubles, Wars, and Destruction, and particularly towards the end of them.

Advance, Honour, Defend and own.

Personally understood it respecteth the beginning of those dayes. Politically understood, it refers to all those times in which God promiseth he would, and indeed did preserve, guide, and honour such Governours of his people, who were as Zerubbabel was; somewhat of which promise and performance you may observe in the times succeeding unto, and through, the Meccabees times, Typically this refers to Christ, and the setting up of his Kingdom, shadowed out by the Government of Zerubbabel.

The Stile changed seems to point to him who was Gods most beloved Servant, Isa. 42.1. and 52.13.

Who was one of the Progenitors of the Me[illegible: 2 letters]iah, Matth. 1.12. Luk. 3.27.

Which is very highly valued, carefully kept, and used to confirm, and ratifie Gif[illegible: 1 letter]s, Edicts, and Patents, Dan. 6.17. So shall the Antitypical Zerubbabel, th[illegible: 1 letter] Messiah be Advanced, Loved, and inviolably preser[illegible: 1 letter]ed King, and Supreme over his Church,

for he is the Chosen one, the Beloved one, in whom God was well pleased, as the Chald. Paraphrast. and Matth. 3.17.