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The Command to Rebuild the Temple

In the second year of King Darius, in the sixth month, on the first day of the month, the word of the L ord came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: ²Thus says the L ord of hosts: These people say the time has not yet come to rebuild the L ord’s house. ³Then the word of the L ord came by the prophet Haggai, saying: ⁴Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins? ⁵Now therefore thus says the L ord of hosts: Consider how you have fared. ⁶You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and you that earn wages earn wages to put them into a bag with holes.

⁷ Thus says the L ord of hosts: Consider how you have fared. ⁸Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the L ord. ⁹You have looked for much, and, lo, it came to little; and when you brought it home, I blew it away. Why? says the L ord of hosts. Because my house lies in ruins, while all of you hurry off to your own houses. ¹⁰Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. ¹¹And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the soil produces, on human beings and animals, and on all their labors.

¹² Then Zerubbabel son of Shealtiel, and Joshua son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the L ord their God, and the words of the prophet Haggai, as the L ord their God had sent him; and the people feared the L ord. ¹³Then Haggai, the messenger of the L ord, spoke to the people with the L ord’s message, saying, I am with you, says the L ord. ¹⁴And the L ord stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the L ord of hosts, their God, ¹⁵on the twenty-fourth day of the month, in the sixth month.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

He confirms what the last verse contains—that God had made it evident that he was displeased with the people because their zeal for religion had become cold, and, especially, because they were all strangely devoted to their own interest and manifested no concern for building the Temple. Hence, he says, therefore the heavens are shut up and withhold the dew; that is, they distil no dew on the earth; and he adds, that the earth was closed that it produced no fruit; it yielded no increase, and disappointed its cultivators. As to the particle על-כן, ol-can, we must bear in mind what I have stated, that God did not regard the external and visible Temple, but rather the end for which it was designed; for it was his will then that he should be worshipped under the ceremonies of the law. When, therefore, the Jews offered mutilated, lame, or diseased sacrifices, they manifested impiety and contempt of God. It is yet true, that it was the same thing as to God; but he had not commanded sacrifices to be offered to him for his own sake, but that by such services they might foster true religion. When, therefore, he says now, that he punished their neglect of the Temple, we ought ever to regard that as a pattern of heavenly things, so that we may understand that the coldness and indifference of the Jews were reproved; because it hence evidently appeared that they had no care for the worship of God.

With respect to the withholding of dew and of produce, we know that the Prophets took from the law what served to teach the people, and accommodated it to their own purposes. The curses of the law are general. (Deuteronomy 11:17.) It is therefore the same thing as though the Prophet had said, that what God had threatened by Moses was really fulfilled. It ought not to have been to them a new thing, that whenever heaven denied its dew and rain it was a sign of God’s wrath. But as, at this day, during wars, or famine, or pestilence, men do not regard this general truth, it is necessary to make the application: and godly teachers ought wisely to attend to this point, that is, to remind men, according to what the state of things and circumstances may require, that God proves by facts what he has testified in his word. This is what is done by our Prophet now, withheld have the heavens the dew and the earth its produce ¹⁴⁰¹⁴⁰     Calvin seems to have overlooked [עליכם], “on your account.” The verse is—
   Therefore, on your account, withheld have the heavens from dew,
And the earth has withheld its produce.
   The verb [כלא], to restrain, to keep back, to withhold, is used here twice, and in the first line in an intransitive sense, and in the second in a transitive sense, as it is often the case in other languages, when the same verb is both neuter and active.
   The 11th verse is passed by without any particular remarks. The word [חרב] is rendered “Siccitas—drought,” as Jerome does, and also our version, as well as Newcome and Henderson; but Grotius and also Marckius very justly observe, that it means here “waste,” or “desolation,” it being the same word as is applied to God’s house in verse 9. They left his house a waste; by a just retribution he had brought or called for a waste on the land, etc. The contrast is so evident that it cannot be denied. The ideal meanings of the word is to be waste or desolate: it is then applied to various things which produce desolation, the sword, drought, pestilence, etc.; but it is used here in its primary sense, and the contrast is very striking: “My house has been left waste; I have caused a waste to come upon every thing else.” The verse may be thus rendered—
   And I have called for a waste
On the land and on the mountains,
And on the corn and on the wine and on the oil,
And on whatever the ground produces,
And on man and on the cattle,
And on all the labor of the hands.
   —Ed.

In a word, God intimates, that the heavens leave no care to provide for us, and to distil dew so that the earth may bring forth fruit, and that the earth also, though called the mother of men, does not of itself open its bowels, but that the heavens as well as the earth bear a sure testimony to his paternal love, and also to the care which he exercises over us. God then shows, both by the heavens and the earth, that he provides for us; for when the heavens and the earth administer and supply us with the blessings of God, they thus declare his love towards us. So also, when the heaven is, as it were, iron, and when the earth with closed bowels refuses us food, we ought to know that they are commissioned to execute on us the vengeance of God. For they are not only the instruments of his bounty, but, when it is necessary, God employs them for the purpose of punishing us. This is briefly the meaning.

¹⁴⁰ Calvin seems to have overlooked [עליכם], “on your account.” The verse is— Therefore, on your account, withheld have the heavens from dew, And the earth has withheld its produce. The verb [כלא], to restrain, to keep back, to withhold, is used here twice, and in the first line in an intransitive sense, and in the second in a transitive sense, as it is often the case in other languages, when the same verb is both neuter and active. The 11th verse is passed by without any particular remarks. The word [חרב] is rendered “Siccitas—drought,” as Jerome does, and also our version, as well as Newcome and Henderson; but Grotius and also Marckius very justly observe, that it means here “waste,” or “desolation,” it being the same word as is applied to God’s house in verse 9. They left his house a waste; by a just retribution he had brought or called for a waste on the land, etc. The contrast is so evident that it cannot be denied. The ideal meanings of the word is to be waste or desolate: it is then applied to various things which produce desolation, the sword, drought, pestilence, etc.; but it is used here in its primary sense, and the contrast is very striking: “My house has been left waste; I have caused a waste to come upon every thing else.” The verse may be thus rendered— And I have called for a waste On the land and on the mountains, And on the corn and on the wine and on the oil, And on whatever the ground produces, And on man and on the cattle, And on all the labor of the hands. —Ed.