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The Prophet now states another reason why he had been sent by God, in order that he might obviate a temptation which might have hindered the work that was begun. We have seen that they were all stirred up by the celestial spirit to undertake the building of the Temple. But as Satan, by his many arts, attempts to turn back the godly from their course, so he had devised a reason by which the desire of the people might have been checked. Inasmuch as the old people, who had seen the splendor of the former temple, considered this temple no better than a cottage, all their zeal evaporated; for, as we have said, without a promise there will continue in men no ardor, no perseverance. Now we know what had been predicted by Ezekiel, and what all the other Prophets had testified, especially Isaiah, who had spoken highly of the excellency of the Church, and shown that it was to be superior to its ancient state. (Isaiah 33:21.) Besides, Ezekiel describes the form of the Temple, and states its dimensions. (Ezekiel 41:1.) As then the faithful had learnt from these prophecies that the new Temple would be more splendid than the ancient, they were in danger, not only of becoming cold in the business, but also of being wholly discouraged, when they perceived that the new Temple in no respect reached the excellency and grandeur of the ancient Temple. And these things are described at large by Josephus.

But we may easily conclude, from the words of the Prophet, that there was then a danger lest they should lay aside the work they had begun, except they were encouraged by a new exhortation. And he says that this happened in the seventh month, and on the first day of the month.

Here arises a question, How was it that they so soon compared the new with the old building. Seven or eight days had passed since the work was begun: nothing, doubtless, could have been then constructed, which might have afforded a ground of comparison. It seems then strange, that the Prophet had been so soon sent to them. An answer to this will be easily found, if we bear in mind, that what I have stated at the beginning of the first chapter, that the foundations of the Temple had been previously laid, but that there had been a long interruption: for the people had turned to their own private concerns, and all had become so devoted to their own advantages, that they neglected the building of the Temple. For it is wholly a false notion, that the people had returned from exile before the appointed time, and it has been sufficiently refuted by clear proofs; for scripture expressly declares, that both Cyrus and Darius had been led by a divine impulse to allow the return of the people. Hence, when the Jews returned to their country, they immediately began to build the Temple; but afterwards, as I have said, either avarice, or too anxious a desire for their own private benefit, laid hold on their minds. As then the building of the Temple had been for some time neglected, they were again encouraged, as our Prophet has shown to us. They had now hardly applied their hands to the work, when, through the artifice of Satan, such suggestions as these crept in—“What are ye doing, ye miserable men! Ye wish to build a Temple to your God; but what sort of Temple will it be? Certainly it will not be that which all the Prophets have celebrated. For what do we read in Isaiah, Jeremiah, and Ezekiel? Have not all these testified that the Temple which would be rebuilt after our return from Babylonian exile would be more splendid than the other? But we now build a shed. Surely this is done without authority. We do not then fight under the guidance of God; and it would be better for us to leave off the work; for our service cannot be approved of God, except it be founded on his Word. And we see how far this Temple comes short of what God has promised.”

We now hence learn, that it was not without reason that Haggai was sent on the eighth day to recover the people from their indifference. And hence also we may learn how necessary it is for us to be constantly stimulated; for Satan can easily find out a thousand impediments, by which he may turn us aside from the right course, except God often repeats his exhortations to keep us awake. Eight days only have elapsed, and the people would have ceased from their work, had not Haggai been sent to encourage them again.

Now the cause of this cessation, which the Prophet designed to obviate and to remove, ought to be especially noticed. The people had before ceased to work, because they were immoderately devoted to their own interest, which was a proof of base ingratitude and of profane impiety: for those who had no care for building the Temple were most ungrateful to God; and then their impiety was intolerable, inasmuch as they sought boarded houses to dwell in, being not content with decent houses without having them adorned, while the Temple was left, as it were, a wilderness. But the cause was different, when Haggai was sent the second time; for their indifference then arose from a good principle and a genuine feeling of religion. But we hence see what a subtle contriver Satan is, who not only draws us away openly from God’s service, but insinuates himself in a clandestine manner, so as to turn us aside, under the cover of zeal, from the course of our vocation. How was it that the people became negligent after they had begun the work? even because it grieved the old men to see the glory of the second, so far inferior to the first Temple. For though the people animated themselves by the sound of trumpets, yet the old among them drowned the sound by their lamentations. Whence was this? even because they saw, as I have said, that this Temple was in no way equal to the ancient one; and hence they thought that God was not as yet reconciled to them. Had they said, that so great an expense was not necessary, that God did not require much money to be laid out, their impiety should have been openly manifested; but when they especially wished that the splendor of the Temple would be such, as might surely prove that the restoration of the Church was come, such as had been promised by all the Prophets, we doubtless perceive their pious feeling.

But we are thus reminded, that we ought always to beware of the intrigues of Satan, when they appear under the cover of truth. When, therefore, our minds are disposed to piety, Satan is ever to be feared, lest he should stealthily suggest to us what may turn us aside from our duty; for we see that some leave the Church because they require in it the highest perfection. They are indignant at vices which they deem intolerable, when they cannot be corrected: and thus, under the pretext of zeal, they separate themselves and seek to form for themselves a new world, in which there is to be a perfect Church; and they lay hold on those passages in which the Holy Spirit recommends purity to the Church, as when Paul says, that it was purchased by Christ, that it might be without spot or wrinkle. As then these are inflamed with a zeal so rigid that they depart from God himself and violate the unity of the Church; so also there are many proud men who despise the Church of God, because it shines not forth among them in great pomp; and they think that God does not dwell in the midst of us, because we are obscure and of no great importance, and also because they regard our few number with contempt.

In all these there is some appearance of piety. How so? Because they would have God to be reverenced, so that they would have the whole world to be filled with the fear of his majesty; or they would have much wealth to be gathered, so that sumptuous offerings might be made. But, as I have already said, Satan thus cunningly insinuates himself; and hence we ought to fear his intrigues, lest, under plausible pretences, he should dazzle our eyes. But the best way of caution is to regard what God commands, and so to rely on his promises as to proceed steadily in our course, though the accomplishment of the promises does not immediately correspond with our desires; for God designedly keeps us in suspense in order to try our faith. Though then he may not as yet fulfill what he has promised, let it yet be our course to attempt nothing rashly, while we are obeying his command. It will then be our chief wisdom, by which we may escape all the crafts of Satan, simply to obey God’s word, and to exercise our hope so as patiently to wait the seasonable time, when he will fulfill what he now promises.

Here the Prophet expresses more clearly, and confirms more fully, what I have said—that God would in time bring help to the miserable Jews, because he would not disappoint the assurance given to the fathers. This declaration, then, depends on the covenant before mentioned; and hence the causative particle is used, For thus saith Jehovah of hosts, as yet a small one it is, or, yet shortly, I will fill this house with glory. The expression a small thing, most interpreters apply to time. Yet there are those who think the subject itself is denoted. The more received opinion is, that it means a small duration, a short time, because God would soon make a change for the better. “Though then there does not as yet appear the accomplishment of the promises, by which ye have hitherto supported your faith and your hope, yet after a short time God will really prove that he has spoken nothing falsely to you.”

There are yet some, as I have said, who think that the matter itself is denoted by the Prophet, even that the Temple did not yet appear in splendor before the eyes of men, a small one it is, that is, Ye see not indeed a building such as that was, before the Assyrians and the Chaldeans took possession of the city; but let not your eyes remain fixed on the appearance of this Temple. Let then this small one as yet pass by; but in a short time this house will be filled with glory

With regard to the main object, it was the Prophet’s design to strengthen the minds of the godly, that they might not think that the power of God was inefficient, though he had not as yet performed what they had hoped. In short, they were not to judge by present appearances of what had been previously said of their redemption. We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was as yet nothing; and the temple was more like a shed than what might have been compared in glory with the former Temple. It was hence necessary for the Prophet to meet this objection; and this is the reason why he bids them to overlook the present appearance, and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, “There is no reason for you to despair, though the grandeur of the Temple does not as yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth.” ¹⁴⁶¹⁴⁶     Our common version is no doubt the best, and is materially followed by Newcome, Henderson, and many others. Retaining the tense of the passage, I would render the clause thus,
   Yet once, shortly will it be,
And I will shake, etc.
   “Shortly will it be,” [מעט היא] (shortly it) may be taken as a parenthesis.
   Yet once more, in a short time—Newcome.
   Yet once, within a little,—Henderson.
   The shaking of the heavens, earth, sea, and dry land is explained, according to the common manner of the Prophets, in the next verse, by shaking of all nations: the material world is named in the first instance, while its inhabitants are intended. So Henderson very properly renders the [מ] at the beginning of the seventh verse, “Yea.”—Ed.

In a word, God here bids them to exercise patience, until he should put forth the ineffable power of his hand to restore fully his Church; and this is what is meant by the shaking of the heaven and the earth.

But this is a remarkable passage. The Jews indeed, who are very absurd in everything connected with the kingdom of Christ, pervert what is here said by the Prophet, and even reduce it to nothing. But the Apostle in Hebrews 12:1 reminds us of what God means here. For this passage contains an implied contrast between the law and the gospel, between redemption, just mentioned here, and that which was to be expected, and was at length made known by the coming of Christ. God, then, when he redeemed his people from Egypt, as well as from Babylon, moved the earth: but the Prophet announces here something greater—that God would shake the heaven and the earth. But that the meaning of the Prophet may appear more evident, each sentence must be examined in order.

He says first, this once, shortly. I am inclined to apply this to time, that I may not depart from what is commonly received. But there is no reason for us to contend on the subject, because it makes little or no difference as to the main point. For we have said that what the Prophet had in view was to show that the Jews were not to fix their eyes and their minds on the appearance of the Temple at the time: “Allow,” he says, “and give place to hope, because your present state shall not long remain; for the Lord will shake the heaven and the earth; think then of God’s power, how great it is; does he not by his providence rule both the earth and the heaven? And he will shake all things above and below, rather than not to restore his Church; he will rather change the appearance of the whole world, than that redemption should not be fully accomplished. Be not then unwilling to be satisfied with these preludes, but know what God’s power can do: for though it may be necessary to throw the heaven and the earth into confusions, yet this shall be done, rather than that your enemies should prevent that full restoration, of which the Prophets have so often spoken.” But the Apostle very justly says, that the gospel is here set in contrast with the law; for God exhibited his wonderful power, when the law was promulgated on mount Sinai; but a fuller power shone forth at the coming of Christ, for then the heaven, as well as the earth, was shaken. It is not, then, without reason that the Apostle concludes that God speaks now to us from heaven, for his majesty appears more splendid in the gospel than formerly in the law: and hence we are less excusable, if we despise him now speaking in the person of his only begotten Son, and thus speaking to show to us that the whole world is subject to him.

He then adds, I will move all the nations, and they shall come. After having mentioned the heaven and the earth, he now shows that he would arrest the attention of all mortals, so as to turn them according to his will, in any way it may please him: Come, he says, shall all nations—How? because I shall shake them. Here again the Prophet teaches us that men come not to Christ except through the wonderful agency of God. He might have spoken more simply, I will lead all nations, as it is said elsewhere; but his purpose was to express something more, even that the impulse by which God moves his elect to betake themselves to the fold of Christ is supernatural. Shaking seems a forcible act. Lest men, then, should obscure the power of God, by which they are roused that they may obey Christ, and submit to his authority, it is here by the Prophet expressed by this term, in order that they might understand that the Lord does not work in an usual or common manner, when they are thus changed.

But it must be also observed, that men are thus powerfully, and in an extraordinary or supernatural manner influenced, so that they follow spontaneously at the same time. The operation of God is then twofold; for it is first necessary to shake men, that they may unlearn their whole character, that is, that forgetting their former nature, they may willingly receive the yoke of Christ. We indeed know how great is our perverseness, and how unnameable we are, until God subdues us by his Spirit. There is need in such a case of a violent shaking. But we are not forced to obey Christ, as lions and wild beasts are, who indeed yield, but still retain their inward ferocity, and roar, though led in chains and subdued by scourges and beatings. We are not, then, so shaken, that our inward rebellion remains in us; but we are shaken, so that our disposition is changed, and we receive willingly the yoke of Christ. This is the reason why the Prophet says, I will shake all nations, and they shall come; that is, there will be indeed a wonderful conversion, when the nations who previously despised God, and regarded true religion and piety with the utmost hatred, shall habituate themselves to the ruling power of God: and they shall come, because they shall be so drawn by his hidden influence, that the obedience they shall render will be voluntary. We now perceive the meaning of the Prophet.

He afterwards adds, The desire of all nations. This admits of two explanations. The first is, that nations shall come and bring with them everything that is precious, in order to consecrate it to the service of God; for the Hebrews call whatever is valuable a desire; so that under this term they include all riches, honors, pleasures, and everything of this kind. Hence some render the passage thus, I will shake all nations, and come shall the desire of all nations. As there is a change of number; others will have ב, beth, or מ, mem, to be understood, They shall come with what they desire; that is, the nations shall not come empty, but shall gather all their treasures to be a holy oblation to God. But we may understand what he says of Christ, Come shall the desire of all nations, and I will fill this house with glory. We indeed know that Christ was the expectation of the whole world, according to what is said by Isaiah. And it may be properly said, that when the desire of all nations shall come, that is, when Christ shall be manifested, in whom the wishes of all ought to center, the glory of the second Temple shall then be illustrious; but as it immediately follows, Mine is the silver, and mine is the gold, the more simple meaning is that which I first stated—that the nations would come, bringing with them all their riches, that they might offer themselves and all their possessions as a sacrifice to God.

It is, then, better to read what follows as an explanation, Mine is the silver, mine is the gold, saith Jehovah; that is, “I have not through want of money deferred hitherto the complete building of the Temple; for what can hinder me from amassing gold and silver from all quarters? Should it so please me, I could in a short time build a Temple by all the wealth of the world. Is it not indeed in my power to create mountains of gold and silver, by which I might erect for myself a Temple? Ye hence see that wealth is not wanting to me to build the Temple which I have promised; but the time is not arrived. Therefore they who believe the preceding predictions, ought to wait and to look forward, until the suitable time shall come.” This is the import of the passage. ¹⁴⁷¹⁴⁷     Many have been the criticisms on this clause, both as to its grammatical construction and as to the import of the word rendered “desire.” The verb “come” is plural, and the word for “desire” is singular. The easiest solution, and countenanced by the Septuagint, where the word is rendered τὰ ἐκλεκτὰ—“choice things,” is to consider [חמדת] as a plural, the [ו] being omitted. This would remove the grammatical anomaly, and the sentiment, as Calvin says, woud be more consonant with the context.
   And come shall the choice things of all nations.
   There is no ground for the objection which Bishop Chandler states, that to “come” is in this case an improper expression; for there are other similar instances. See Joshua 6:12; Isaiah 60:5. It is also applied to trees, Isaiah 60:13; and to incense, Jeremiah 6:20.
   Newcome takes the word as a plural, but applies it as deliciae in Latin to a person, and refers to Daniel 9:23; where Daniel is called [חמודות], rendered in our version “greatly beloved.”
   The version of Henderson is the following—
   And the things desired by all nations shall come.
   He considers that they are the blessings of the kingdom of Christ, and thinks that the Prophet refers to the general expectation which pervaded the world of some better state of things, and especially of some deliverer.
   But the most tenable is the view of Calvin, which has been held by Kimchi, Drusius, Vitringa, and others.—Ed.

He at length declares that the glory of the second Temple would be greater than that of the first, and that there would be peace in that place. As to the words there is nothing obscure; but we ought especially to attend to what is said.

It must, indeed, be first observed, that what is said here of the future glory of the Temple is to be applied to the excellency of those spiritual blessings which appeared when Christ was revealed, and are still conspicuous to us through faith; for ungodly men are so blind that they see them not. And this we must bear in mind, lest we dream like some gross interpreters, who think that what is here said was in part fulfilled when Herod reconstructed the Temple. For though that was a sumptuous building, yet there is no doubt but that it was an attempt of the Devil to delude the Jews, that they might cease to hope for Christ. Such was also, probably, the craft of Herod. We indeed know that he was only a half-Jew. He professed himself to be one of Abraham’s children; but he accommodated his habits, we know, to those of the Jews, oddly for his own advantage. That they might not look for Christ, this delusive and empty spectacle was presented to them, so as almost to astound them. Though this, however, may not have entered into the mind of Herod, it is yet certain that the Devil’s design was to present to the Jews this deceptive shade, that they might not raise up their thoughts to look for the coming of Christ, as the time was then near at hand.

God might, indeed, immediately at the beginning have caused a magnificent temple to be built: as he had allowed a return to the people, so he might have given them courage, and supplied them with materials, to render the latter Temple equal or even superior to the Temple of Solomon. But Cyrus prohibited by an edict the Temple to be built so high, and he also made its length somewhat smaller: Why was this done? and why also did Darius do the same, who yet liberally helped the Jews, and spared no expense in building the Temple? How was it that both these kings, though guided by the Spirit of God, did not allow the Temple to be built with the same splendor with which it had been previously erected? This did not happen without the wonderful counsel of God; for we know how gross in their notions the Jews had been, and we see that even the Apostles were entangled in the same error; for they expected that the kingdom of Christ would be no other than an earthly one. Had then this Temple been equally magnificent with the former, and had the kingdom become such as it had been, the Jews would have acquiesced in these outward pomps; so that Christ would have been despised, and God’s spiritual favor would have been esteemed as nothing. Since, then, they were so bent on earthly happiness, it was necessary for them to be awakened; and the Lord had regard to their weakness, by not allowing a splendid Temple to be built. But in suffering a counterfeit Temple to be built by Herod, when the manifestation of Christ was nigh, he manifested his vengeance by punishing their ingratitude, rather than his favor; and I call it counterfeit, because its splendor was never approved by God. Though Herod spent great treasures on that building, he yet profaned rather than adorned the Temple. Foolishly, then, do some commemorate what Helena, queen of Adiabenians, had laid out, and think that thus a credit is in some measure secured to this prophecy. But it was on the contrary Satan who attempted to deceive by such impostures and crafts, that he might draw away the minds of the godly from the beauty of the spiritual Temple.

But why does the prophet mention gold and silver? He did this in conformity with what was usual and common; for whenever the Prophets speak of the kingdom of Christ, they delineate or describe its splendor in figurative terms, suitable to their own age. When Isaiah foretells the restoration of the Church, he declares that the Church would be all gold and silver, and whatever glittered with precious stones; and in Isaiah 60:1 he especially sets forth the magnificence of the Temple, as though nations from all parts were to bring for sacrifice all their precious things. But Isaiah speaks figuratively, as all the other Prophets do. So then what we read of gold and of silver ought to be so explained as to be applied mystically to the kingdom of Christ; as we have already observed respecting Malachi 1:11—

‘They shall offer to me, saith the Lord,
pure sacrifices from the rising to the setting of the sun.’

What are these sacrifices? Are heifers yet to be offered, or lambs, or other animals? By no means; but we must regard the spiritual character of the priesthood; for as the gold of which the Prophet now speaks, and the silver, ought to be taken in a spiritual sense; for since Christ has appeared in the world, it is not God’s will to be served with gold and silver vessels; so also there is no altar on which victims are to be sacrificed, and no candlestick; in a word, all the symbols of the law have ceased. It hence follows that the Prophet speaks of the spiritual ornaments of the Temple. And thus we perceive how the glory of the second Temple is to be greater than that of the first.

It then follows, that God would give peace in this place; as though he had said that it would be well with the Jews if they only waited patiently for the complete fulfillment of redemption. But it must be observed, that this peace was not so evident to them that they could enjoy it according to the perception of the flesh; but it was that kind of peace of which Paul speaks, and which, he says, exceeds all understanding (Philippians 4:7.) In short, the people could not have comprehended what the Prophet teaches here respecting the future splendor of the Temple, except they leaped over all the obstacles which seemed to obstruct the progress of complete redemption; and so it was ever necessary for them to have recourse to this truth—yet a little while; as though he said that they were patiently to endure while God was exercising their faith: but that the time would come, and that shortly, when the Lord would fill that house with glory that is, when Christ would bring witch him all fullness of glory; for though they were to gather the treasures of a thousand worlds into one mass, such a glory would yet be corruptible; but when God the Father appeared in the person of his own Son, he then glorified indeed his Temple; and his majesty shone forth so much that there was nothing wanting to a complete perfection.

Though interpreters seem to perceive the meaning of the Prophet, yet no one really and clearly expresses what he means and intends to teach us: nay, they adduce nothing but what is jejune and frigid; for they refer all these things to this point,—that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God, because the people, in offering sacrifices in a waste place, proved by such negligence that they disregarded the command of God: but when their hands were applied to the work, God was appeased, and thus he began to accept their sacrifices which before he had rejected. This is, indeed, a part of what is meant, but not the whole; and the Prophet’s main object seems to me to be wholly different. He has been hitherto exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Hence, I have no doubt but that the Prophet intended here to raise up the minds of the people to the spiritual worship of God.

It was, indeed, necessary diligently to build the Temple, but the end was also to be regarded; for God never cared for external ceremonies; nor was he delighted with that building as men are with their splendid houses. As the Jews absurdly ascribed these gross feelings to God, the Prophet here shows why so strict a command had been given as to the building of the Temple; and the reason was,—that God might be worshipped in a pure and holy manner.

I will repeat again what I have said, that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship: for what was the cause of their delay and tardiness, except that each of them regarded nothing but just his own private interest? Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed laudable, for it was a proof of their piety: but when the people thought that God required nothing more than a splendid Temple, it was manifest superstition: for the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not his own: as he is a Spirit, so he must be spiritually worshipped by us. Whosoever then obtrudes on him only external pomps in order to pacify him, most childishly trifles with him. This second part, in my view, is what the Prophet now undertakes to handle. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do: but men, as we know, busy themselves with external things and neglect spiritual worship; hence it was necessary to join what is said here, that the people might understand, that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required, even to worship God in it in a pure and holy manner. This is the design of the whole passage. But we must first examine the Prophet’s words, and then it will be easier to gather the whole import of his doctrine.

He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law ¹⁴⁸¹⁴⁸     This clause is literally rendered by Newcome—"Ask now the law from the priests;” or, according to the order of the words, “Ask now from the priests the law.”—Ed. Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said—What is law, is the question: for it was not allowed to the priests to allege anything they pleased indiscriminately; but they were only interpreters of the law. This is the reason why God bids his Prophet to inquire what the law of Moses defines as to the ceremony mentioned here. And the design was, that the people, being convinced as to the legal ceremonies, might not contend nor glamour, but acknowledge that all sorts are condemned as sinful which flow not from a pure and sincere heart.

Haggai asks first, If a man takes holy flesh —that is, some part of the sacrifice,—if any one takes and carries it in a sleeve or skirt, that is, in any part of his vestment, and then touches bread, or oil, or any eatable thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No. Here also interpreters grossly mistake: for they take sanctified as meaning polluted, altogether falsely; for there is here a twofold question proposed. Whether holy flesh sanctifies anything it may touch? and then, whether an impure and a polluted man contaminates whatever he may touch? As to the first question, the priests wisely and truly answer, that there is no such efficacy in sacrifices, as that they can sanctify what they may touch: and this is true. The second definition is also most proper, that whatever is touched by an unclean man is polluted, as the law everywhere declares.

The Prophet then accommodates this to his present case, So, he says, is this people, and this nation, and the work of their hands. For as long as they are polluted, however they may spend money in sacrifices, and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted, and is an abomination only. We now understand the words of the Prophet, and so we may now consider the subject.

But before I speak generally of the present subject, I shall first notice what the Prophet says here, that he inquired respecting the law; for it was not allowed to the priests to allege anything they pleased. We indeed know, that they had advanced into such licentiousness, as arbitrarily to demand what God had never commanded, and also to forbid the people what was lawful, the use of which had been permitted by God’s law. But Haggai does not here allow such a liberty to the priests; he does not ask what they thought, but what was required by the law of the Lord. And this is worthy of being noticed; for it is a pernicious evil to exercise an arbitrary control over the conscience. And yet the devil has ever corrupted the worship of God, and the whole system of religion, under the pretense of extolling the authority of the Church. It is indeed true, that the sacerdotal office was very honorable and worthy of respect; but we must ever take heed lest men assume too much, and lest what is thoughtlessly conceded to them should deprive God of what belongs to him; as the case is, we know, under the Papacy. When the Pope seeks to show that all his commands ought without any dispute to be obeyed, he quotes what is found in Deuteronomy 17:8 —

‘If a question arises about the law,
the high priest shall judge between what is sacred and profane.’

This is indeed true; but was it permitted to the high priest to disregard God’s law, and foolishly to allege this or that according to his own judgement? Nay, the priest was only an interpreter of the law. Whenever then God bids those pastors to be heard whom he sets over his Church, his will is, as it has been before stated, that he himself should be heard through their mouth. In short, whatever authority is exercised in the Church ought to be subjected to this rule—that God’s law is to retain its own pre-eminence, and that men blend nothing of their own, but only define what is right according to the Word of the Lord. Now this is by the way; I come now to the main point.

The priests answered, that neither flesh, nor oil, nor wine, was sanctified by touching a piece or part of a sacrifice. Why? because a sacrifice sanctifies not things unclean, except by way of expiation; for this, we know, was the design of sacrifices—that men who were polluted might reconcile themselves to God. A right answer was then given by the priests, that unclean flesh or unclean oil is not sanctified by the touch of holy flesh. Why? because the flesh itself was not dedicated to God for this end—to purify what was unclean by a mere touch. Yet, on the other hand, it is most true, that when a man was unclean he polluted whatever he touched. It is commonly thought, that he is said to be unclean in his soul who had defiled himself by touching a corpse; but I differ from this. The word soul is often taken in the law for man himself.—

‘The soul that eats of what died of itself is polluted;
the soul that touches a corpse is polluted.’
(Leviticus 17:15.)

Hence he is here said to be polluted in his soul, who had an outward uncleanness, as we say in French, Pollu en sa personne. Whosoever then is unclean pollutes by touch only whatever might have been otherwise clean; and the conclusion sufficiently proves that this is the purport of this passage. ¹⁴⁹¹⁴⁹     The words are [טמא-נפש], polluted of soul, or polluted soul. When pollution by a carcase or a dead body is meant, the preposition [ל] is put before [נפש]. See Numbers 5:2; 9:6,7,10. A polluted person seems to be intended here, without any reference to the way in which he became so; and this is sufficient for the purpose of the Prophet. Theodoret takes this sense—ἀκάθαρτόν τινα—“an unclean person.” But most agree with our version; so do Jerome, Dathius, Newcome, Henderson, and others—“the polluted by a dead body.”—Ed. I have said enough of what the design of the Prophet is, but the subject must be more fully explained.

We know how heedlessly men are wont to deal with God; for they trifle with him like children with their puppets. And this presumption has been condemned, as it is well known, even by heathens. Hardly a Prophet could have inveighed more severely against this gross superstition than Persius, who compares sacrifices, so much thought of by all, to puppets, and shows that other things are required by God, even

A well ordered condition and piety of soul, and an inward purity
of mind, and a heart imbued with generous virtue. ¹⁵⁰¹⁵⁰     Compositum jus, fasque animi, sanctosque recesssus Mentis, et incoctum generoso pectus honesto.—Per. Sat. 2. 74.

He means then that men ought to be imbued with true holiness, and that inwardly, so that there should be nothing fictitious or feigned. He says that they who are such, that is, who have imbibed the true fear of God, do rightly serve him, thought they may bring only a crumb of incense, and that others only profane the worship of God, though they may bring many oxen; for whatever they think avails to cover their filth is polluted by new and repeated filth. And this is what has been expressed by heathen authors: another poet says, -

An impious right hand does not rightly worship the celestials. ¹⁵¹¹⁵¹     Non ben celestes impia dextra colit.

So they spoke according to the common judgement of natural knowledge. As to the Philosophers, they ever hold this principle—that no sacrifice is rightly offered to God except the mind be right and pure. But yet the Philosophers, as well as the Poets, adopted this false notion, by which Satan beguiled all men, from the least to the greatest—that God is pacified by ceremonies: hence have proceeded so many expiations, in which foolish men trusted, and by which they thought that God would be propitious to them, thought they obstinately continued daily to procure for themselves new punishments, and, as it were, avowedly to carry on war with God himself.

They admit at this day, under the Papacy, this principle that the true fear of God is necessary, as hypocrisy contaminates all the works of men; nor will they indeed dare to commend those who seek feignedly and triflingly to satisfy God, when they are filled with pride, contempt, and impiety. And yet they will never receive what the Prophet says here—that men not only lose all their labor, but also contract new pollution, when they seek to pacify God by their sacrifices, unaccompanied by inward purity. For whence is that partial righteousness which the Papists imagine? For they say, that if one does not keep the whole law, yet obedience in part is approved by God; and nothing is more common among them than this expression, partial righteousness. If then an adulterer refrains from theft, and lays out in alms some of his wealth, they will have this to be charity, and declare it to be acceptable. Though it proceeds from an unclean man, it is yet made a covering, which is deemed sufficient in some way or another to pacify God. Thus the Papists seek, without exercising any discrimination, to render God bound to them by their works, though they may be full of all uncleanness. We hence see that this error has not sprung up today or yesterday for the first time; but it is inherent in the bones and marrows of men; for they have ever thought that their services please God, though they may be unclean themselves.

Hence this definition must be borne in mind—that works, however splendid they may appear before our eyes, are of no value or importance before God, except they flow from a pure heart. Augustine has very wisely explained this in his fourth book against Julia. He says, that it would be an absurd thing for the faithful to judge of works by the outward appearance; but that they ought to be estimated according to the fountain from which they proceed, and also according to their design. Now the fountain of works I consider to be integrity of heart, and the design or end is, when the object of men is to obey God and to consecrate their life to him. Hence then we learn the difference between good and evil works, between vices and virtues, that is, from the inward state of the mind, and from the object in view. This is the subject of the Prophet in the first clause; and he drew an answer from the priests, which was wholly consistent with the law; and it amounted to this, that no work, however praised and applauded by the world, is valued before God’s tribunal, except it proceeds from a pure heart.

Now as to the second part, it is no less difficult to convince men of its truth—that whatever they touch is contaminated, when they are themselves unclean; and yet this is what God had plainly made known to the Jews: and the priests hesitated not nor doubted, but immediately returned an answer, as though the matter was well known—that an unclean man contaminates whatever thing he touches. But when we come to apply the subject, men then reject what they had been clearly taught; nay, what they are forced to confess, until they see the matter brought home to them, and then they begin to accuse God of too much rigour: “Why is this, that whatever we touch is polluted, though we might leave some defilement? Are not our works still deserving of some praise, as they are good works?” And hence also is the common saying, That works, which are in their kind good, are always in a measure meritorious, and though they are without faith, they yet avail to merit the gift of faith, inasmuch as they are in themselves praiseworthy, as chastity, liberality, sobriety, temperance, beneficence, and all alms giving. But God declares that these virtues are polluted, though men may admire them, and that they are only abominable filth, except the heart be really cleansed and purified. Why so? because nothing can flow from an impure and polluted fountain but what is impure and polluted.

It is now easy to understand how suitably the Prophet had led the priests and the whole people to see this difference. For if he had abruptly said this to them—that no work pleased God, except the doer himself had been cleansed from every defilement, there would have arisen immediately many disputations: “Why will God reject what is in itself worthy of praise? When one observes chastity, when another liberally lays out a part of his property, when a third devotes himself wholly to promote the good of the public, when magnanimity and firmness shine forth in one, when another cultivates the liberal arts—are not these such virtues as deserve some measure of praise!” Thus a great glamour would have been raised among the people, had not Haggai made this kind of preface—that according to the law what is unclean is not sanctified by the touch of holy flesh, and also that whatever is touched by an unclean person is polluted. What the law then prescribed in its rituals silenced all those clamours, which might have immediately arisen among the people. Moreover, though ceremonies have now ceased and are no longer in use, yet what God has once declared still retains its force—that whatever we touch is polluted by us, except there be a real purity of heart to sanctify our works.

Let us now inquire how our works please God: for no one is ever found to be pure and perfect, as the most perfect are defiled with some vices; so that their works are always sprinkled with some spots and blemishes, and contract some uncleanness from the hidden filth of their hearts. In answer to this, I say first, that all our works are corrupt before God and abominable in his sight, for the heart is naturally corrupt: but when God purifies our hearts by faith, then our works begin to be approved, and obtain praise before him; for the heart is cleansed by faith, and purity is diffused over our works, so that they begin to be pleasing to God. For this reason Moses says, that Abel pleased God with his sacrifices,

“The Lord had respect to Abel and to his gifts.”
(Genesis 4:4.)

Had Moses said only, that the sacrifices of Abel were approved by God, he would have spoken unadvisedly, or at least obscurely; for he would have been silent on the main thing. But he begins with the person, as though he had said, that Abel pleased God, because he worshipped him with an upright and sincere heart. He afterwards adds, that his sacrifices were approved, for they proceeded from the true fear of God and sincere piety. So Paul, when speaking of the real keeping of the law, says, that the end of the law is love from a pure heart and faith unfeigned. (1 Timothy 1:5.) He shows then that no work is deemed right before God, except it proceeds from that fountain, even faith unfeigned, which is always connected with an upright and sincere heart. This is one thing.

Secondly, we must bear in mind how God purifies our hearts by faith. There is indeed a twofold purification: He first forms us in his image, and engraves on us true and real fear, and an obedient disposition. This purity of the heart diffuses itself over our works; for when we are imbued with true piety, we have no other object but to offer ourselves and all we have to God. Far indeed are they who are hypocrites and profane men from having this feeling; nay, they are wholly alienated from it: they offer liberally their own things to God, but they wish to be their own masters; for a hypocrite will never give up himself as a spiritual sacrifice to God. We hence see how faith purifies our hearts, and also purifies our works: for having been regenerated by the Spirit of God, we offer to him first ourselves and then all that we have. But as this purgation is never found complete in man, it is therefore necessary that there should come an aid from gratuitous acceptance. Our hearts then are purified by faith, because God imputes not to us that uncleanness which remains, and which defiles our works. As then God regards with gracious acceptance that purity which is not as yet perfect, so he causes that its contagion should not reach to our works. When Abel offered sacrifices to God, he was indeed perfect, inasmuch as there was nothing feigned or hypocritical in him: but he was a man, we know, encompassed with infirmity. It was therefore necessary for his remaining pollution to have been purified by the grace of Christ. Hence it was that his sacrifices were accepted: for as he was accepted, so God graciously received whatever proceeded from him.

We now then see how men, while in a state of nature, displease God by their works, and can bring nothing but what is corrupt, filthy, and abominable. We farther see how the children of God, after having been renewed by his Spirit, come pure to him and offer him pure sacrifices: they come pure, because it is their object to devote themselves to God without any dissimulation; but as this devotedness is never perfect, God supplies the defect by a gratuitous imputation, for he embraces them as his servants in the same manner as though they were entirely formed in all righteousness. And in the same way he approves of their works, for all their spots are wiped away, yea, those very spots, which might justly prevent all favor; were not all uncleanness washed away by the blood of Christ, and that through faith.

We hence learn, that there is no ground for any one to deceive himself with vain delusions, by attempting to please God with great pomp: for the first thing of which the Prophet treats here is always required, that is, that a person must be pure in his heart, that inward purity must precede every work. And though this truth meets us everywhere in all the Prophets, yet as hypocrisy dazzles our eyes and blinds all our senses, it ought to be seriously considered by us; and we ought to notice in an especial manner not only this passage but other similar passages where the Prophets ridicule the solicitude of the people, when they busied themselves with sacrifices and outward observances, and neglected the principal thing—real purity of heart.

We must also take notice of what the Prophet says in the last verse, that so was every work of their hand and whatever they offered ¹⁵²¹⁵²     The literal rendering of the verse would be as follows,—
   Then answered Haggai and said, —
Such is this people and such is this nation,
Before me, saith Jehovah;
Yea, such is every work of their hands,
And what they offer there, polluted it is.
   The Prophet seems to have pointed to the altar on which they offered their sacrifices, when he says, “What they offer there.” Both Newcome and Henderson are evidently wrong in rendering the passage in the past tense. The last verb is future, used, as it is often, as a present. So we render it in Welsh, yr hyn a aberthant yna; but we understand it as a present act. We may notice here what is often the character of the Prophetic style; the two last lines explain more particularly what the two first contain.—Ed. It seems apparently a hard matter, that the very sacrifices were condemned as polluted. But it is no wonder that fictitious modes of worship, by which profane men dishonor God, should be repudiated by him; for they seek to transform him according to their own fancy, as though he might be soothed by playthings or such trifles. It is therefore a most disgraceful mockery when men deal thus with God, offering him only external ceremonies, and disregarding his nature: for they make no account of spiritual worship, and yet think that they please him. We must then, in a word, make this remark—that the Prophet teaches us here, that it is not enough for men to show obedience to God, to offer sacrifices, to spend labor in building the Temple, except these things were rightly done—and how rightly? by a sincere heart, so there should be no dissimulation, no duplicity.

I am under the necessity of joining all these verses together, for the Prophet treats of the same thing: and the import of the whole is this—that the Lord had then openly punished the tardiness of the people, so that every one might have easily known that they acted very inconsistently in attending only to their private concerns, so as to neglect the Temple. The Prophet indeed speaks here in a homely manner to earthly men, addicted to their own appetites: had they really become wiser, or made greater progress in true religion, he might have addressed them differently, and would have no doubt followed the rule mentioned by Paul,

‘We speak wisdom among those who are perfect.’
(1 Corinthians 2:6.)

But as they had their thoughts fixed on meat and drink, and were intent on their private advantages, the Prophet tells them what they could comprehend that God was angry with them, and that the proofs of his curse were evident, as the earth did not produce fruit, and they themselves were reduced to want. We hence perceive the object of the Prophet: but I shall run over the words, that the subject may become more evident.

Lay it, he says, on your heart. Here the Prophet indirectly condemns their insensibility, as they were blind in things quite manifest; for he does not here direct their thoughts to heaven, nor announce deep mysteries, but only speaks of food and daily support. Since God, then, impressed clear marks of his wrath on their common sustenance, it was an intolerable stupidity in them to disregard these. And the Prophet often repeats the same thing, in order to shame the Jews; for their tardiness being so often reproved, ought to have made them ashamed. Lay it on the heart, he says; that is, Consider what I am going to say; from this day and heretofore, ¹⁵³¹⁵³     Supra, [מעלה]; "upward,” Newcome; “backward,” Henderson; “forward,” Secker. The last refers to 1 Samuel 16:13, and 30:25, as the only places besides here and in verse 18, where it is applied to time: and clearly in Samuel it means “forward,” or hereafter. It means the same when applied to age, Numbers 1:20, and when applied to place, Deuteronomy 28:43
   If we retain this meaning, we must consider this verse, and its repetition in verse 18, as the commencement of a sentence, which is completed at the end of verse 19, as intervening clauses. Then the passage would be as follows—
   15. And now take, I pray, notice;
From this day and forward,
From the time of setting a stone on a stone
In the Temple of Jehovah,
   16. From the time you came to a heap of twenty,
And it was ten,
And came to the vat to draw fifty measures,
And there were twenty;
   17. I smote you with blight, and with mildew,
And with hail, even all the work of your hands;
But ye turned not to me, saith Jehovah;—
   18. Take, I pray, notice;
From this day and forward,
From the twenty-fourth day of the ninth month,
From the day in which was founded
The Temple of Jehovah;—take notice;
   19. Is yet the seed in the granary?—
And as yet the vine and the fig tree,
And the pomegranate and the olive, it hath not borne;—
From this day will I bless you.
   I prefer “Take notice,” or, “mark,” to “consider,” as the meaning of [לבבכם שימו], “set or fix your heart.” In favor of “your” instead of “their” in verse 16, there are three MSS.; and it is more consistent with the context. The expression literally is, “From your being to come,” i.e from the time in which you came, and found out the deficiency. “Fifty measures;” [פורה] is rendered by the Septuagint μετρητὰς—“baths;” by Jerome, “Lagenas—flagons.” The word means here evidently a vessel to measure the wine from the vat; what quantity it contained is not known. It is here in the singular number, while the numeral, “fifty,” is in the plural; deugain, which literally in English is, “ten measure and forty.” In verse 17, “even all the work of your hands,” is in apposition with “you,” and explanatory of it, according to what we often find in the Prophets; for by “you” was meant their “work,” and not themselves personally. “But ye turned not to me,” literally, “But ye not to me;” perhaps the meaning is, “Ye ascribed it not to me,” that is, the judgment previously mentioned, or, “Ye attended not to me:” but the verb [שבתם] is commonly thought to be understood. See Amos 4:9. The question in verse 19 is to be taken negatively, to correspond with the negative declaration in what follows.—Ed. he says, before a stone was laid on a stone; that is, from that day when I began to exhort you to build the Temple, consider what has happened to this very day.

Then he adds, Before ye began, he says, to build the Temple, was it not that every one who came to a heap of twenty measures found only ten? that is, was it not, that when the husband men expected that there would be twenty measures in the storehouse or on the floor, they were disappointed? because God had dried up the ears, so they yielded not what they used to do; for husband men, by long experience, can easily conjecture what they may expect when they see the gathered harvest; but this prospect had disappointed the husband men. God, then, had in this case given proofs of his curse. Farther; when any one came to the vat, and expected a large vintage, had he not also been disappointed? for instead of fifty casks he found only twenty.

He afterwards adds, I have smitten you with the east wind: for שדפון, shidafun, is to be taken for a scorching wind; and the east wind proved injurious to Judea by its dryness. So also ירקון, irkun, is mildew, or a moist wind, from which mildew proceeds; for we know that corn, when it has much wet, contracts mildew when the sun emits its heat. As to the meaning of the Prophet there is no ambiguity, for he intended to teach them that they were in various ways visited, that they might clearly perceive that God was displeased with them. He then mentions the hail: for when famine happens only from the cold or from the heat, it may be ascribed to chance or to the stars: but when God employs various scourges, we are then constrained to acknowledge his wrath, as though he were determined to awaken us. This is the reason why the Prophet records here various kinds of judgements. And he says, In every work of your hands. Some read, And every work, etc., which is improper; for they were not smitten in their own bodies, but in the produce of the earth. Then he adds, And you returned not to me, that is, “During the whole of that time I effected nothing, while I was so often and in such various ways chastising you. And yet what good has the obduracy of your hearts done you? ye have not returned to me.”

Lay it, he says, on your heart from this day, and heretofore, etc. He repeats what he had said, even from the twenty-fourth day of the ninth month. We have seen before, that the Prophet was sent on that day to reprove the people for their sins. Lay it then on your heart, he says, from this day, etc. We see how emphatical is this repetition, because in things evident the Jews were so insensible that their want and famine could not touch them: and we know that there is no sharper goad to stimulate men than famine. Since then the Lord snatched away their food from their mouth, and they remained inattentive to such a judgement, it was a sure evidence of extreme stupidity. It is on this account that the Prophet often declares, that the Jews were extremely insensible; for they did not consider the judgements of God, which were so manifest. He now subjoins, Is there yet seed in the barn? Jerome reads, in the bud; and the probable reason why he thus rendered the word was, that he thought that the clauses would not correspond without giving the meaning of bud to מגורה, megure; but, as I think, he was mistaken. The Hebrews propose what I cannot approve, for some of them read the sentence as an affirmation, For there is seed in the barn; because they dared not to commit the seed to the ground in their state of want. And others read it as a question, as though he had said, that the time of harvest was far off, and that what they had remaining was so small that it was not enough to support them. But, in my judgement, the seed refers not to what had been gathered, but to what had been sown. I therefore doubt not but that he speaks of God’s blessing on the harvest which was to come after five months, to which I shall presently refer. Some, indeed, render the words in the past tense, as though the Prophet had said, that the Jews had already experienced how great the curse of God was; but this is a forced view. The real meaning of the Prophet is this, Is there yet seed in the barn? that is, Is the seed, as yet hid in the ground, gathered?

He then adds affirmatively, neither the vine, nor the fig tree, nor the pomegranate, nor the olive had yet produced any thing; for it was the ninth month of the year; and the beginning of the year, we know, was in the month of March. Though then they were nearly in the midst of winter, they remained uncertain as to what the produce would be. In the month of November no opinion could be formed, even by the most skillful, what produce they were to expect. As then they were still in suspense, the Prophet says, that God’s blessing was in readiness for them. What he had in view was, to show that he brought a sure message from God; for he speaks not of a vintage the prospect of which had already appeared, nor of a harvest when the ears had already made their appearance. As then there was still danger from the hail, from scorching winds, and also from rains and other things injurious to fruit and produce of the land, he says, that the harvest would be most abundant, the vintage large, that, in a word, the produce of the olive and the fig tree would be most exuberant. The truth of the prophecy might now be surely known, when God fulfilled what he had spoken by the mouth of his servant. I now return to the subject itself

As I have before observed, the Prophet deals with the Jews here according to their gross disposition: for he might in a more refined manner have taught the godly, who were not so entangled with, or devoted to, earthly concerns. It was then necessary for him to speak in a manner suitable to the comprehension of the people, as a skillful teacher who instructs children and those of riper age in a different manner. And he shows by evidences that the Jews were unthankful to God, for they neglected the building of the Temple, and every one was diligently and earnestly engaged in building his own house. He shows by proofs their conduct,—How? Whence has it happened, he says, that at one time your fruit has been destroyed by mildew, at another by heat, and then by the hail, except that the Lord intended thus to correct your neglect? It then follows, that you are convicted of ingratitude by these judgements; for you have neglected God’s worship, and only pursued your own private advantages. This is one thing.

The latter clause contains a promise; and by it the instruction given was more confirmed, when the people saw that things suddenly and unexpectedly took a better turn. They had been for many years distressed with want of sustenance; but, when fruitfulness of a sudden followed, did not this change manifest something worthy of their consideration? especially when it was foretold before it happened, and before any such thing could have been foreseen by human conjectures? We see then, that the Prophet dwells on two things,—he condemns the Jews for their neglect, and proves that they were impious and ungrateful towards God, for they disregarded the building of the Temple; and them, in order to animate them and render them more active in the work they had begun, he sets before them, as I have said, what had taken place. God had, indeed, abundantly testified, by various kinds of punishment that he was displeased with them: but when he now promises that he would deal differently with them, there hence arises a new and a stronger evidence.

But someone may here raise an objection and say, that these evidences are not sure or unvaried; since it often happens, that when people devote themselves faithfully to the service of God they are pressed down by adverse events; yea, that God very often designedly tries their faith by withholding from them for a time his blessing. But the answer to this may be readily given: I indeed allow that it often happens that those who sincerely and from the heart serve God, are deprived of earthly blessings, because God intends to elevate their minds to the hope of eternal reward. God then designedly withdraws his blessing often from the faithful, that they may hunger and thirst in this world; as though they lost all their labor in serving him. But it was not the Prophet’s design to propound here an evidence of an unvarying character, as he counted it sufficient to convince the Jews by experience, that nothing prevented them from acknowledging that their avarice displeased God, except their extreme stupidity. The Prophet then does here reprove their insensibility; for, while they greatly labored in enriching themselves, they did not observe that their labor was in vain, because God from heaven poured his curse on them. This then might have been easily known by them had they not hardened themselves in their vices. And what the Prophet testifies here respecting the fruitful produce of wine, and corn, and oil, and of other things, was still, as I have said, a stronger confirmation.

Now, if any one objects again and says—that this was of no value, because a servile and mercenary service does not please God: to this I answer—that God does often by such means stimulate men, when he sees them to be extremely tardy and slothful, and that he afterwards leads them by other means to serve him truly and from the heart. When therefore any one obeys God, only that he may satisfy his appetite, it is as though one labored from day to day for the sake of wages, and then disregards him by whom he has been hired. It is certain that such a service is counted as nothing before God; but he would have himself to be generously worshipped by us; and he loves, as Paul says, a cheerful giver. (2 Corinthians 9:7.) But as men, for the most part, on account of their ignorance, cannot be led at first to this generous state of mind, so as to devote themselves willingly to God, it is necessary to begin by using other means, as the Prophet does here, who promises earthly and daily sustenance to the Jews, for he saw that they could not immediately, at the first step, ascend upwards to heaven; but it was not his purpose to stop short, until he elevated their minds higher. Let us then know, that this was only the beginning, that they might learn to fear God and to expect whatever they wanted from his blessing, and also that they might shake off their stupor, under which they had previously labored. In short, God deals in one way with the rude and ignorant, who are not yet imbued with true religion; and he deals in another way with his own disciples, who are instructed in sound doctrine. When I say that the Prophet acted thus towards the Jews, I speak not of the whole nation; but I regard what we have observed at the beginning of this book—that the Jews cared for nothing then but to build their own houses, and that there was no zeal for religion among them. As then the recollection of God was nigh buried among them, the Temple being neglected, and every one’s anxiety being concentrated in building his own house, we hence learn how grossly earthly their affections were. It is therefore no wonder that the Prophet treated them in the manner stated here. Let us proceed -

The Prophet now proceeds still farther; for there is here a really gratuitous and spiritual promise, by which God affirms that he will have a care for his people to the end. He does not now speak of wine and corn, in order to feed the hungry; but he shows that he would be an eternal Father to that people; for he could not and would not forget the covenant he made with their fathers. There is no doubt but he points out Christ in the person of Zerubbabel, as we shall presently see. So that it is right to distinguish this prophecy from the last; for God has before shown, that the worship which the Jews had for a time disregarded was pleasing to him, as a reward was in readiness, and also that he was offended with the negligence previously reproved, as he had inflicted manifest punishment, not once, nor for a short time, but for many years, and in various ways. What then does follow? In this second prophecy he addresses Zerubbabel, and promises to be a Savior to the people under his authority.

With regard to these words, some think that a continued act is signified when he says, I shake the heavens and the earth; and they give this explanation—That though it belongs to me to shake the heaven and the earth, and I am wont to subvert kingdoms, yet I will render firm the sacred kingdom which I have raised among my people. But this view is very frigid: and we see even from this chapter what is meant by the shaking of the heaven and of the earth, of which mention is made. The Apostle also rightly interprets this passage, when he teaches us, that this prophecy properly belongs to the kingdom of Christ. (Hebrews 12:26.) There is therefore no doubt, but that the Prophet means here something special, when he introduces God as saying, Behold, I shake the heavens and the earth. God then does not speak of his ordinary providence, nor simply claim to himself the government of the heaven and of the earth, nor teach us that he raises on high the humble and the low, and also brings down the high and the elevated; but he intimates, that he has some memorable work in contemplation, which, when done, would shake men with fear, and make heaven and earth to tremble. Hence, the Prophet no doubt intended here to lead the Jews to the hope of that redemption, some prelude of which God had then given them; but its fullness could not as yet be seen—nay, it was hid from the view of men: for who could have expected such a renovation of the world as was effected by the coming of Christ? When the Jews found themselves exposed to the wrongs of all men, when so small a number returned, and there was no kingdom and no power, they thought themselves to have been as it were deceived. Hence the Prophet affirms here, that there would be a wonderful work of God, which would shake the heaven and the earth. It is therefore necessary that this should be applied to Christ; for it was, as it were, a new creation of the world, when Christ gathered together the things scattered, as the Apostle says, in the heaven and in the earth. (Colossians 1:20.) When he reconciled men to God and to angels, when he conquered the devil and restored life to the dead, when he shone forth with his own righteousness, then indeed God shook the heaven and the earth; and he still shakes them at this day, when the gospel is preached; for he forms anew the children of Adam after his own image. This spiritual regeneration then is such an evidence of God’s power and grace, that he may justly be said to shake the heaven and the earth. The import of the passage is, that it behaved the Jews to form a conception in their minds of something greater than could be seen by their eyes; for their redemption was not yet completed.

Hence he subjoins—I will overthrow the throne of kingdoms; I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and him who sits in it; come down shall the horses and their riders; every one shall fall by the sword of his brother. He confirms here the former sentence—that nothing would be an hindrance that God should not renew his Church. And rightly he adds this by way of anticipation; for the Jews were surrounded on all sides by inveterate enemies; they had as many enemies as they had neighbors; and they were hated even by the whole world. How then could they emerge into that dignity which was then promised to them, except God overturned the rest of the world? But the Prophet here meets this objection, and briefly shows that God would rather that all the nations should perish, than that his Church should remain in that dishonorable state. We then see that the Prophet here means no other thing then that God would overcome all those impediments, which Satan and the whole world may throw in the way, when it is his purpose to restore his Church.

We now perceive the Prophet’s designs, and we also perceive the application of his doctrine. For whenever impediments and difficulties come in our way, calculated to drive us to despair, when we think of the restoration of the Church, this prophecy ought to come to our minds, which shows that it is in God’s power, and that it is his purpose to overturn all the kingdoms of the earth, to break chariots in pieces, to cast down and lay prostrate all riders, rather then to allow them to prevent the restoration of his Church.

But in the last verse the Prophet shows why God would do this—even that Zerubbabel might prosper together with the whole people. Hence he says—In that day saith Jehovah, I will take thee, Zerubbabel, and will set thee as a signet, for I have chosen thee. As we have before said, God addresses Zerubbabel here, that in his person he might testify that he would bless the people whom he intended to gather under that sacred leader; for though Zerubbabel never had a kingdom, nor ever wore a crown, he was yet of the tribe of Judah; and God designed that some spark of that kingdom should exist, which he had raised in the family of David. Since, then, Zerubbabel was at that time a type of Christ, God declares here that he would be to him as a signet—that is, that his dignity would be esteemed by him. This comparison of a signet is found also in other places. It is said in Jeremiah 22:24—“Though this Coniah were a signet on my right hand I would pluck him thence.” But here God says that Zerubbabel would be to him a signet—that is, Thou shalt be with me in high esteem. For a sealing signet is wont to be carefully preserved, as kings seek in this way to secure to themselves the highest authority, so that more trust may be placed in their seal than in the greatest princes. The meaning, then, of the similitude is, that Zerubbabel, though despised by the world, was yet highly esteemed by God. But it is evident that this was never fulfilled in the person of Zerubbabel. It hence follows that it is to be applied to Christ. God, in short, shows, that people gathered under one head would be accepted by him; for Christ was at length to rise, as it is evident, from the seed of Zerubbabel.

But this reason is to be especially noticed—Because I have chosen thee. For God does not here ascribe excellencies or merits to Zerubbabel, when he says that he would hold him in great esteem; but he attributes this to his own election. If, then, the reason be asked why God had so much exalted Zerubbabel, and bestowed on him favors so illustrious, it can be found in nothing else but in the goodness of God alone. God had made a covenant with David, and promised that his kingdom would be eternal; hence it was that he chose Zerubbabel after the people had returned from exile; and this election was the reason why God exalted Zerubbabel, though his power at that time was but small. We indeed know that he was exposed to the contempt of all nations; but God invites here the attention of the faithful to their election, so that they might hope for more than what the perception of the flesh could conceive or apprehend; for what he has decreed cannot be made void; and in the person of Zerubbabel he had determined to save a chosen people; for from him, as it has been said, Christ was to come.