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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.

Here the Prophet relates again, that the Jews were deprived of support, and that they in a manner pined away in their distress, because they robbed God of the worship due to him. He first repeats the fact, Ye have looked for much, but behold little ¹³⁸¹³⁸     The first word in this verse, [פנה], is evidently a participle noun; similar instances we find in verse 6. The verse, literally rendered, is as follows—
   Looking for much, and behold little!
And you brought it home, and I blew upon it;
On what account this, saith Jehovah of hosts?
On account of my house, because it is waste,
And ye are running, each to his own house.
   The first line is put in an absolute form, as is sometimes the case in Hebrew; “There has been,” or some such words being understood. Both the Targum and the Septuagint read [היה] instead of [הנה], which would be more suitable to the word which follows, which has [ל] before it. The line would then be—
   There has been looking for much, but it came to little.
   The “blowing” seems to be a metaphor taken from scorching wind, blowing on vegetation, and causing it to wither. The last line may be thus rendered—
   And ye are delighted, each with his own house.
   —Ed. It may happen that one is contented with a very slender portion, because much is not expected. They who are satisfied with their own penury are not anxious though their portion of food is but scanty, though they are constrained to feed on acorns. Those who are become hardened in enduring evils, do not seek much; but they who desire much, are more touched and vexed by their penury. This is the reason why the Prophet says, Ye have looked for much, and, behold, there was but little; that is, “Ye are not like the peasants, who satisfy themselves with any sort of food, and are not troubled on account of their straitened circumstances; but your desire has led you to seek abundance. Hence ye seek and greedily lay hold on things on every side; but, behold, it comes to little.”

In the second place he adds, Ye have brought it home. He farther mentions another kind of evil—that when they gathered wine, and corn, and money, all these things immediately vanished. Ye have brought it home, and I have blown upon it. By saying that they brought it home, he intimates that what they had acquired was laid up, that it might be preserved safely; for they who had filled their storehouses, and wine-cellars, and bags, thought that they had no more to do with God. Hence it was that profane men securely indulged themselves; they thought that they were beyond the reach of danger, when their houses were well filled. God, on the contrary, shows that their houses became empty, when filled with treasures and provisions. But he speaks still more distinctly—that he had blown upon them, that is, that he had dissipated them by his breath: for the Prophet did not deem it enough historically to narrate what the Jews had experienced; but his purpose also was to point out the cause, as it were, by the finger. He therefore teaches us, that what they laid in store in their houses did not without a cause vanish away; but that this happened through the blowing of God, even because he cursed their blessing, according to what we shall hereafter see in the Prophet Malachi.

He then adds, Why is this? saith Jehovah of hosts. God here asks, not because he had any doubts on the subject, but that he might by this sort of goading rouse the Jews from their lethargy,—“Think of the cause, and know that my hand is not guided by a blind impulse when it strikes you. You ought, then, to consider the reason why all things thus decay and perish.” Here again is sharply reproved the stupidity of the people, because they attended not to the cause of their evils; for they ought to have known this of themselves.

But God gives the answer, because he saw that they remained stupefied—On account of my house, he says, because it is waste ¹³⁹¹³⁹ This is the literal rendering—“On account of my house, because it is waste.” [אשר] is not “which” here, for it is followed by [הוא], “it;” but a conjunction, “because.” The word quod, in Latin, admits of two similar meanings.—Ed. God here assigns the cause; he shows that though no one of them considered why they were so famished, the judgement of his curse was yet sufficiently manifest, on account of the Temple remaining a waste. And you, he says, run, every one to his own house. Some read, You take delight, every one in his own house; for it is the verb רצה, retse, which we have lately noticed; and it means either to take pleasure in a thing, or to run. Every one, then, runs to his house, or, Every one delights in his house. But it is more suitable to the context to give this rendering, Every one runs to his house. For the Prophet here reminds the Jews that they were slow and slothful in the work of building the Temple, because they hastened to their private houses. He then reproves here their ardor in being intent on building their own houses, so that they had no leisure to build the Temple. This is the hastening which the Prophet blames and condemns in the Jews.

We may hence learn again, that they had long delayed to build the sanctuary after the time had arrived: for, as we have mentioned yesterday, they who think the Jews returned in the fifty-eighth year, and that they had not then undergone the punishment denounced by Jeremiah, are very deluded; for they thus obscure the favor of God; nay, they wholly subvert the truth of the promises, as though they had returned contrary to God’s will, through the permission of Cyrus, when yet Isaiah says, that Cyrus would be the instrument of their promised redemption. (Isaiah 45:1.) Surely, then, Cyrus must have been dead before the time was fulfilled! and in that case God could not have been the redeemer of his people. Therefore Eusebius, and those who agree with him, did thus most absurdly confound the order of time. It now follows—

¹³⁸ The first word in this verse, [פנה], is evidently a participle noun; similar instances we find in verse 6. The verse, literally rendered, is as follows— Looking for much, and behold little! And you brought it home, and I blew upon it; On what account this, saith Jehovah of hosts? On account of my house, because it is waste, And ye are running, each to his own house. The first line is put in an absolute form, as is sometimes the case in Hebrew; “There has been,” or some such words being understood. Both the Targum and the Septuagint read [היה] instead of [הנה], which would be more suitable to the word which follows, which has [ל] before it. The line would then be— There has been looking for much, but it came to little. The “blowing” seems to be a metaphor taken from scorching wind, blowing on vegetation, and causing it to wither. The last line may be thus rendered— And ye are delighted, each with his own house. —Ed.

¹³⁹ This is the literal rendering—“On account of my house, because it is waste.” [אשר] is not “which” here, for it is followed by [הוא], “it;” but a conjunction, “because.” The word quod, in Latin, admits of two similar meanings.—Ed.