03/21/2026

 

Samuel Clifford

 

Haggai Commentary

 

Author: The prophet Haggai is the only person to have that name. His name means “festal one” and it has been suggested that the name was given to him because he was born on some feast. Haggai’s personal history is unknown. He is mentioned in Ezra 5:1 and 6:14, with Zechariah, as prophesying unto the Jews that were in Jerusalem in the name of the God of Israel, urging them to continue the work of rebuilding the house of the Lord. He is the first of the post captivity prophets, those who ministered after the return of Israel from Babylonian captivity. 

 

Date: “In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet…” -Haggai 1:1 KJV. Darius Hystaspes, also known as Darius the Great, was the third Persian king of the Achaemenid Empire, reigning from 522 BC until his death in 486 BC. His known ministry extended from the first day of the ninth month to the twenty-fourth day of the ninth month (late August to mid December) of 520 BC.

 

Setting: The Babylonians, led by King Nebuchadnezzar, destroyed the city of Jerusalem, including Solomon's temple, in 586 B.C. and took most of the Jews captive to Babylon. There, the Israelites could not practice their formal worship (religious cult) as the Mosaic Law prescribed, because they lacked an authorized altar and temple. They prayed toward Jerusalem privately (cf. Dan. 6:10) and probably publicly, and they established synagogues where they assembled to hear their Law read and to worship God informally. King Cyrus of Persia allowed the Jewish exiles to return to their land in 538 B.C. At least three waves of returnees took advantage of this opportunity. The first of these was the group of almost 50,000 Jews that returned under the leadership of Sheshbazzar, and Zerubbabel who replaced him, in 537 B.C. (Ezra 1:2-4). (Another view is that Sheshbazzar was the Chaldean name of Zerubbabel.) Ezra led the second wave of 1,700 men plus women and children (perhaps about 5,000 individuals) back to Jerusalem in 458 B.C., and Nehemiah led the third wave of 42,000 Israelites back in 444 B.C. Haggai and Zechariah appear to have been two of the returnees who accompanied Sheshbazzar, as was Joshua the high priest, though Haggai's name does not appear in the lists of returnees in the opening chapters of Ezra. The population was only one-third of its preexilic size, estimated between 13,350 and 20,650, while the capital city Jerusalem was reduced to one-fifth of its preexilic size.

 

 During the year that followed, the first group of returnees rebuilt the brazen altar in Jerusalem, resumed offering sacrifices on it, celebrated the Feast of Tabernacles, and laid the foundation for the reconstruction of the (second) temple. Opposition to the rebuilding of the temple resulted in the postponement of construction for 16 years. During this long period, apathy toward temple reconstruction set in among the residents of Judah and Jerusalem. Then in 520 B.C., as a result of changes in the Persian government and the preaching of Haggai, the people resumed rebuilding the temple.

 

Haggai first sounded the call to resume construction in 520 B.C., and Zechariah soon joined him. Zechariah's ministry lasted longer than Haggai's. The returnees finished the project about five years later in 515 B.C. (cf. Ezra 1—6). One way to calculate the 70-year captivity is: from the first deportation to Babylon in 605 B.C. to the year temple reconstruction began, 536 B.C. Another way is: to count from the destruction of the temple in 586 B.C to the completion of temple restoration in 515 B.C.

 

Occasion: Haggai’s purpose is clear. The exiles who returned to Jerusalem after their captivity in Babylonia have failed to complete the temple, and Haggai calls them to rebuild the temple and take action.

 

Haggai 1 Commentary

Haggai 1:1 KJV:

“In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,”

 

The dating of the prophecy is “the second year of Darius the king, in the sixth month, in the first day of the month”. “Second year of Darius the king”: is not to be confused with Darius the Mede (Dan. 5:31). Darius became king of Persia (in 521 B.C.), having ascended to the throne after the death of Cambyses. The sixth month is Elul, about our September.  Elul, the month of the new moon, came at the time of harvest. In Old Testament times the Jews kept the first day of each month (the day of the new moon) holy; on it they assembled in the sanctuary and marked the day by a special offering (See Isaiah 1:13-14, Ezekiel 46:1-3, Numbers 28:11-15). It was, then, on a day peculiarly set apart to the Lord that Haggai proclaimed his first message from the Lord. 

 

“came the word of the Lord by Haggai the prophet”

 

Each of the prophet’s four messages is preceded by this statement, “came the word of the Lord by Haggai the prophet”. This shows that the message came from Jehovah and was delivered by Haggai.

 

“unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest”

 

The message is addressed to Zerubbabel son of Shealtiel (Zerubbabel’s name means “shoot of Babylon”) and Joshua son of Josedech (Joshua means “YHWH (God) is salvation”). Zerubbabel was the governor of Judah and was named Zerubbabel because he was born in Babylon. Zerubbabel was also the grandson of Jehoiakim, who was one of the last kings of Judah. Joshua was the first high priest after the return to Jerusalem from captivity. In Ezra and Nehemiah he is called “Jeshua” which is a late form of the name Joshua. Zerubbabel was the political leader while Joshua was the religious leader.

 

Haggai 1:2 KJV:

“Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord's house should be built.”

 

The “Lord of hosts” refers to Jehovah as “Almighty” and “Ruler”. The prophetic word to these leaders is not a direct accusation against them but of the people. Some distinction between the governor and the high priest and the community at large is suggested by the phrase “this people”.  Haggai, however, did hold political and cultic authority responsible for the actions of the community. Which isn't the first time a prophet has held the political and cultic authorities responsible (See Hosea 5:1-2, Amos 6:1-3, Micah 3:1-3, 5-12). Jehovah called the people “this people” not because He had cast them off, but because they had been disobedient and apathetic (See Isaiah 6:9-10. 8:6, 29:11-14). “The time is not come, the time that the Lord's house should be built.” This could have been a response to an earlier appeal made by Haggai to rebuild the temple. However, it may have also been an obvious conclusion from their inactivity and failure to build. So they let the temple lie unfinished (vs. 4), to which God sent the prophet Haggai with a message of motivation (vs. 3). The people expected better conditions since their captivity from Babylon. The enthusiasm of those who had returned from captivity seemed to have waned because of economic hardship, lack of support from Persia, and the indigenous population of Judah. Work on the temple had been difficult. However, the community’s objection to rebuild the temple was because of their selfishness.

 

Haggai 1:3 KJV:

“Then came the word of the Lord by Haggai the prophet, saying,”

 

Haggai starts his response to the people’s excuses. There is a lot of emphasis by repetition in this book. This repetition gives more effect to the Lord’s answer to the people’s excuses for their inaction to kill the temple.

 

Haggai 1:4 KJV:

“Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?”

 

“for you, O ye,” 

 

“For you, yourselves,” referring to the people of Israel. (See Zechariah 7:5)

 

“to dwell in your cieled houses, and this house lie waste?”

 

God answers their excuses by showing their selfishness. This is especially shown by “cieled houses” which were houses that were paneled (not only on the walls but the ceiling as well) with fine wood. Such a practice was common for residence of kings (See 1 Kings 7:3,7; Jeremiah 22:14). Perhaps with the very cedar provided for the temple (See Ezra 3:7). In contrast, the Lord’s temple lay waste being only partially restored. The problem was not that they had built fine houses for themselves. The problem was their neglect for the Lord’s house. They had their priorities out of order.

 

Haggai 1:5 KJV:

“Now therefore thus saith the Lord of hosts; Consider your ways.”

 

The Lord, through Haggai, commands the people to “Consider your ways”. Literally meaning to set your heart upon or lay to heart your ways on what they had suffered, their present projects, and the consequences because of it. This phrase “Consider your ways” is used five more times in this prophecy (See Haggai 1:5, 7; 2:15, 18). Haggai was commanding them to make a self-examination and amend their ways accordingly. 

 

Haggai 1:6 KJV: 

“Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.”

 

“Ye have sown much, and bring in little;”

 

Though they had fine houses to dwell in, they had a very insufficient amount of harvests. They had sown bountiful crops, but reaped sparingly. We see from Chapter 2 verses 15-17 that the unfruitful season was a result of their negligence to build the temple. Their labors are not blessed by God. Because of their selfishness, they have not given anything to God for Him to multiply back to them. They labor, but in vain. 

 

“ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm”

 

The food they ate did not satisfy them and as a result their bodies were sickly and had no strength from the food they took or from the wine they drank. The winters could have been rigorous, or their infirm health made their usual clothing insufficient to maintain their body heat. 

 

“he that earneth wages earneth wages to put it into a bag with holes.”

 

The money which they gained from their labors seemed to have disappeared, whether by taxes or just that the money had no benefit. God disappointed them in their expectations because of their negligence (See Malachi 3:9-11, Matthew 6:33).

 

There is no contradiction here between the poverty in this verse and the cieled houses in verse 4. There were surely wealthy and poor members of the nation.

 

Haggai 1:7 KJV: 

“Thus saith the Lord of hosts; Consider your ways.”

 

This exhortation is repeated to impress it more upon their minds; to denote the importance of it, and the necessity of such a conduct. This repetition was used two more times in chapter 2. This verse opens up to verse 8. 

 

Haggai 1:8 KJV:

“Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord.”

 

God is displeased with the present condition of His house, but He will be pleased with the obedience of His people. 

 

“Go up to the mountain, and bring wood, and build the house;”

 

The people here are informed of the remedy for their troubles. The long captivity of 70 years had let the forests grow so there was ample wood. The mountain here is not the mountain of Lebanon where the trees for Solomon’s Temple were found. The temple mount is certainly not meant as if they were to bring wood from it. Nor can Lebanon be intended, as in Ezra 3:7; for the injunction looks to an immediate actual result, and in their depressed circumstances they were scarcely likely to interest the Sidonians and Tyrians to provide cedar for them. There was an abundance of wood close at hand, and the "kings forest" (Nehemiah 2:8) was in the immediate neighbourhood of Jerusalem. 

 

“I will take pleasure in it, and I will be glorified, saith the Lord.”

 

Though the temple would not be as great as Solomon’s Temple, God would still take pleasure in it and be glorified by it, because it would come from people rightly related to their God.

 

Haggai 1:9-11: The divine judgment referred to in verse 5-7 is now made more specific. Failure to do what they should-rebuild the temple-resulted in economic ruin and poverty.

 

Haggai 1:9 KJV:

“Ye looked for much, and, lo it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house.”

 

“Ye looked for much, and, lo it came to little; and when ye brought it home, I did blow upon it.”

 

Emphatic infinitive, as in ver. 6. "To look for much, and behold! little." They fixed their expectations upon a rich harvest, and they reaped less than they had sown (Isaiah 5:10). What little they were bringing to their barns and homes, God “blew upon it” or “blew it away”, which scattered it and caused it to become nothing. 

 

“Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house.”

 

God answers their question of why they had not been blessed and why their land had not been prospered. God already answered in verse 4, but here is repeated and enforced. Their selfishness had caused them to not build the temple, and, instead, the Israelites were careful and persistent in the work of their own houses. 

 

Haggai 1:10 KJV:

“Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.”

 

God stopped the heavens from giving dew and stopped the earth from producing fruit. God not only withheld the rain, but the dew as well. The dews where Israel was located were remarkably heavy, and in the summer months took the place of rain. God’s covenant stated clearly that He would bless them if they obeyed His law and discipline them if they disobeyed (See Lev. 26:18–20; Deut. 28:38–40). 

 

Haggai 1:11 KJV:

“And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.”

 

Because of Israel's neglect of God’s house, God sent a drought on the land which is shown in scripture as an instrument of God’s wrath (2 Kings 8:1, Psalms 105:16). God took His blessings away from the men who labored in the fields, vineyards, and orchards. Haggai named the basic products that the people needed to survive: water, grain, wine, and oil (Deuteronomy 7:13, 11:14). Once again, nature and animals suffer because of man’s sin. The prophet may also allude to the other meaning of the word, "waste,” "desolation." They had left the house of the Lord "waste," therefore God called for waste and desolation upon them (See Leviticus 26:19-20, Deuteronomy 28:23-24). 

 

Haggai 1:12-15: Because of God’s word of encouragement in verse 13 and the mention of a different date in verse 15, some scholars regard this section (vv. 12-15) as a separate prophetic message, making five in all. However, the date in verse 15 relates to the actual resumption of construction which probably followed the word of encouragement, so the whole section best fits the structure of the book as the response motif within this first of four messages.

 

Haggai 1:12 KJV:

“Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord.”

 

“Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people,”

 

Once again, Haggai names the two leaders of the people, that being Zerubbabel the son of Shealtiel and Joshua the son of Josedech. Who were the principal persons, and, very probably, first declared their sense of their former neglect and their readiness to do as they were directed, which was setting a good example to the people, and doubtless had some influence upon them. The “remnant" is only a small portion of all Israel because they were the people who had returned from the Captivity (Isaiah 10:21, 22; Zechariah 8:6; Micah 2:12).

 

“obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord.”

 

The active obedience is narrated in ver. 14. 

 

‘And the words” The prophet's words are the voice of the Lord, and the people heeded the message which the Lord had commissioned him to give.

 

 “Did fear” They showed that true religion which the Bible calls "the fear of the Lord." They saw their faults, perhaps dreaded some new chastisement, and hastened to obey the prophet's injunction (Ezra 5:1, 2).

 

Haggai 1:13 KJV

“Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord.”

 

In response to their obedience, Jehovah sends a message of assurance to His people through His prophet. Their disobedience had caused God to remove His blessing from them, but their obedience assures His presence and blessing. Haggai was the only one of the prophets who used this title of himself, implying that he came with authority and bearing a message from the Lord (comp. Numbers 20:16, where the word "angel" is by some applied to Moses). Malachi's very name expresses that he was the Lord's messenger, and he uses the term of the priest (Malachi 2:7), of John the Baptist, and of the Messiah himself (Malachi 3:1). 

 

Haggai 1:14 KJV:

“And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the Lord of hosts, their God,”

 

God gave them cheerfulness and perseverance in the good work, though slothful in themselves. The Lord energized the leaders and the people through His Word to carry on the work of rebuilding the temple. God had sovereignly moved in the heart of Cyrus 16 years earlier (2 Chron. 36:22-23; Ezra 1:1-3). The people’s response of repentance and obedience allowed God’s Spirit to energize them for the task. 

 

“came and did work”

 

They collected the wood and stones and other materials (compare Haggai 1:8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months after, namely, the twenty-fourth day of the ninth month (Hag 2:18).

 

Haggai 1:15 KJV:

“In the four and twentieth day of the sixth month, in the second year of Darius the king.”

 

Twenty-three days after Haggai received his message, the remnant began work on the temple. Why the three week delay? For one thing, it was the month when figs and grapes were harvested, and the people didn’t want to lose their crop. Also, before they could build, the Jews had to remove the debris from the temple site, take inventory of their supplies, and organize their work crews. It would have been foolish to rush ahead totally unprepared. It’s also possible that they took time to confess their sins and purify themselves so that their work would be pleasing to the Lord (Ps. 51:16–19).

 

Fragments cumulatively containing all verses of this chapter in Hebrew were found among the Dead Sea Scrolls, including 4Q77 (4QXIIb; 150–125 BCE) with extant verses 1–2. 

 

Haggai 2 Commentary

Haggai 2:1 KJV:

“In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying,”

 

About a month and a half after Haggai’s first message, he spoke to the people again. The date is given in the precise formula used in the first chapter. 

 

“the seventh month, in the one and twentieth day of the month”

 

The seventh month is called Tishri in the Talmud which corresponds to our September-October. The twenty-first day of this month (October 17) brings to an end the Feast of Tabernacles. The feast began after the Day of Atonement and continued seven days, during which all males in Israel were commanded to live in specially built booths. Leviticus 23:42-43 gives the historical meaning of the Feast of Tabernacles.  The signifigance of this date in regards to the temple is that on this date Solomon had dedicated the original temple (See 1 Kings 8:2)

 

(“Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God.” Leviticus 23:42-43 KJV) 

 

Haggai 2:2 KJV:

“Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,”

 

The message is addressed to the heads of the nation, temporal and spiritual, and to all the people who had returned (see notes on Haggai 1:1 and 12). This verse is a repetition of the introduction to Haggai’s first message. However, now it adds the phrase “residue of the people”. Not only were the rulers singled out; the remnant as a whole are specifically included as recipients of the message.

 

Haggai 2:3 KJV: 

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

 

The Lord asked if the older members of the restoration community who had seen Solomon's temple, which perished 66 years earlier, did not think the present temple was "like nothing in comparison" (cf. Zech. 4:10). The Lord's three questions forced the people to admit that the present temple was not as grand as the former one had been.

 

Question 1: “Who is left among you that saw this house in her first glory?”

 

“You that saw” where those who remained who had seen the temple Solomon before its destruction (Ezra 3:12-13). His question reflects a thought that was predominant in their minds. 

 

Question 2: “and how do ye see it now? “

 

“Do you see the same glorious structure going forward? Have you expectation of one equal to the former temple?” This was an invitation for the people to take note of the proportions of the new temple, as it began to rise.

 

Question 3: “is it not in your eyes in comparison of it as nothing?”

 

The people had made their judgements on the new temple by comparing it to Solomon’s temple. And they saw “it as nothing” when comparing it to the old temple.

 

Haggai 2:4 KJV:

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

 

God through Haggai counteracts their discouragement by stating “be strong” and “I am with you”, this is in repetition to Haggai 1:13. The consciousness of God's presence gives confidence and strength. God is not worried about the appearance of the temple, it is their hearts He cares about and their obedience to building the temple.

 

Haggai 2:5 KJV:

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

 

God promises His presence with Israel and this is guaranteed by His unchanging word. God reassures the remnant of the covenant He made with their ancestors and shows that just as He has been faithful to His covenant in the past, He would continue in the future. The “spirit” is the Holy Spirit and is the same Spirit who enabled Moses and the elders to lead the people (Numbers 11:16-17, Isaiah 63:11). 

 

(See Exodus 6:7, 19:5, 29:45-46, 33:14)

 

Haggai 2:6-9: The people’s unfavorable comparison of the restored temple with Solomon’s temple (v. 3) was counteracted by God’s assurance of ultimate success because of the future glory of the millennial temple. This proclamation about coming glory was given to encourage present success.

 

Haggai 2:6-7 KJV:

“For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.”

 

There are two interpretations to this passage as it can reference both the First and Second Coming. It's also possible that Haggai, like other prophets, blended the First and Second Coming together.

 

First Coming: The fulfillment of this part of the prophecy could be about the First Coming. The “shaking” in terms of the First Coming of Christ began with the dissolution of the Babylonian World (which the remnant had seen), and continued with the dissolution of the Medo-Persian world empire and maybe even Rome. 

 

Second Coming: The shaking of “the heavens, and the earth, and the sea, and the dry land” is figurative language for the extent in which Jehovah will go to establish His kingdom (See Hebrews 12:26-27) “And I will shake all nations, and the desire of all nations shall come” When Jesus returns there will be a shaking of the nations (See Matthew 24:27-31, Daniel 2:44-45). 

 

“I will fill this house with glory, saith the Lord of hosts.”

 

This could be interpreted as prophesying about the First Coming. However, it more than likely is prophesying about the Second Coming and the establishment of the kingdom.

 

Haggai 2:8 KJV:

“The silver is mine, and the gold is mine, saith the Lord of hosts.” 

 

The people didn't need to worry about the precious metals they used for the temple because the Lord is the possessor of all riches. It would have been foolish for them to be worried about material things since God already owned the riches. They could not have made God any richer by adorning the temple with precious metal, for it is all God’s anyways. (See Psalm 50:2)

 

Haggai 2:9 KJV:

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

 

This refers to the glory of the millenial temple that will function during Christ’s reign on earth (Ezekiel 40-48). “In this place” refers to Jerusalem where the Messiah will reign as “prince of peace” upon the throne of David (See Isaiah 9:6-7, Zechariah 6:13, Acts 2:30). 

 

Haggai 2:10 KJV:

“In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the Lord by Haggai the prophet, saying,”

 

This is three months since the colonists resumed reconstruction on the temple (1:15) and two months after the second message (2:1). The ninth month is called “Chislev” by the Hebrews. Once again the message is from Jehovah through his messenger Haggai.

 

Haggai 2:11 KJV:

“Thus saith the Lord of hosts; Ask now the priests concerning the law, saying,”

 

The priests were supposed to understand, teach, answer questions, and resolve doubts concerning the law. Not according to their will, but according to the rules and instructions given in the word of God. 

 

Haggai 2:12 KJV:

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

 

“If one bear holy flesh in the skirt of his garment”

 

This part of the passage is about carrying the flesh of creatures offered in sacrifices, which were sanctified or separated for holy use. 

 

“and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?”

 

Moral cleanness cannot be transmitted according to the Mosaic Law, but moral uncleanness can. (See Leviticus 6:18, 22:4-6). The question is if those common things were touched by the skirt, in the pockets of which the holy flesh were carried, whether they were made holy by such a touch, and no more remained common or profane?

 

“And the priests answered and said, No.”

 

The Priests answered correctly because they couldn't transmit holiness in such a simple manner. Even though the garment is holy (set apart) because of the sanctified meat, this holiness can’t be imparted to other objects by the garment. 

 

Haggai 2:13 KJV:

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

 

According to Numbers 19:11 those who touch a dead body are unclean. The question is if such an impure person, who was impure in a ceremonial sense, should have touched any of the common things in verse 12, would not the objects have become unclean also? The Mosaic system clearly states that ceremonial cleanness was untransferable but ceremonial uncleanness was transferable, once again the Priests answered correctly. (See Leviticus 6:18, Numbers 19:11).

 

Haggai 2:14 KJV:

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

 

Haggai now turns to the application of the questions he asked before. The peoples ritual devotions, and externally holy actions, could not sanctify their impure hearts, but left them as unclean as before. Years of failure to put God first, years of devotion to selfish interests, where not easily set aside. Even though the remnant had begun to work on rebuilding the temple, the consequences of the years when they had allowed high purpose to die within them and selfishness to reign where being felt. As far as God was concerned, they were unclean, because they had not sought God first. This took place when only the foundations laid and the altar was set up (See Ezra 3:4-7). All during this period their offerings to God were unpleasant and unclean.

 

Haggai 2:15 KJV:

“And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord:”

 

“And now, I pray you, consider from this day and upward”

 

Haggai instructs the people to look backwards, and consider how their neglect had been visited by scanty harvests; their own experience would teach them this lesson. 

 

“From this day”: (the twenty-fourth day of the ninth month) when this address was delivered.

 

“from before a stone was laid upon a stone in the temple of the Lord:”

 

The foundation of the temple was laid quickly after the Jews returned from Babylon, upon the proclamation of Cyrus (Ezra 3:10). However, the difficulties and discouragements they had met with, caused the remnant to detest their work and they did not continue in the reconstruction of the temple. From the moment the first stone was placed toward building the temple, their crops would be blessed. God blesses them, because they have begun in obedience to Him (which was to build the temple). God would not multiply their crop that was produced in their disobedience, but would bless their next crop, since they are now obedient.

 

Haggai 2:16 KJV:

“Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.”

 

“when one came to an heap of twenty measures, there were but ten”

 

During those lean days “when one came to an heap of twenty measures” of grain, the person found only ten. When the farmer having gathered his corn, and who was generally a good judge of what it would yield, came to a heap of it on his corn floor, either of sheaves not threshed, or grain not winnowed. But when he had measured it, proved but ten; being either stolen by thieves, or eaten by vermin; rather the latter. 

 

“when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.”

 

“Pressfat” or wine vat 

 

Wine vat- a large container, as a tub or tank, used for storing or holding liquids.

 

When the farmer expected to have 50 measures of grapes that had been put into the press to tread and squeeze, he found only twenty. 

 

This had happened because the Lord was sending Judgement upon them for their disobedience.

 

Haggai 2:17 KJV:

“I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the Lord.”

 

The blasting and mildew are curses for disobedience according to Deuteronomy 28:22. Their fields and vineyards were blasted with burning winds, which consumed them; with blights by the east winds. Mildew is a kind of clammy dew, which corrupts and destroys the fruits of the earth (See Amos 4:9). The hail would have battered down the crops and broke them to pieces (See Exodus 9:25). The “labours of your hands” would be the crops they sowed and the vines they planted. However even though these catastrophes took a toll on their economy, they did not achieve their purpose of causing the people to come to obedience. 

 

Haggai 2:18 KJV:

“Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord's temple was laid, consider it.”

 

The prophet instructed them to consider the adversities and calamities that had attended them from their time of neglect unto this time; so he would have them particularly observe what blessings they would enjoy from then going forward. He was reminding them of the promise God gave Solomon in 2 Chronicles 7:14

 

“If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” 2 Chronicles 7:14 KJV

 

Haggai 2:19 KJV:

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

 

“Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth”

 

There is no grain as yet in the barn, the harvest having been blighted in the last season. Their empty barns and their fruitless vines, fruitless figs, pomegranate, and olive trees bear ample testimony to Jehovah's past judgement. 

 

“from this day will I bless you.”

 

As a result of their obedience, God promised to bless them from that day forth.

 

Haggai 2:20 KJV:

“And again the word of the Lord came unto Haggai in the four and twentieth day of the month, saying,”

 

On the same day in which the prophet questioned the priests, God spoke to Haggai a second time with the fourth and last message through Haggai. 

 

Haggai 2:21 KJV:

“Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;”

 

Haggai was to tell Zerubbabel that Yahweh was "going to shake the heavens and the earth." Again a divine judgment is in view (cf. v. 6). That "Zerubbabel"—not Joshua or the people—was the recipient, suggests that the message deals with a royal prediction.v

 

Haggai 2:22 KJV:

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

 

“And I will overthrow the throne of kingdoms”

 

The overthrow of the nations is the same that was referenced in verse 7. Notice that its is “throne” in the singular and not the plural. There is one supreme ruler over the earth, permitted of God and carried out by Satan, and it will be replaced by that of our Lord Jesus Christ (See Revelation 11:15). The Lord announced that He would "overthrow" the rulers ("thrones") of the nations of the earth, and "destroy" the Gentile kingdoms' "power" (cf. Exod. 15:5; Dan. 2:34-35, 44- 45). He would defeat ("overthrow") their armies ("chariots," "horses," and their "riders") by turning them against each other—"everyone … will go down … by the sword of another" (cf. Zech. 12:2-9; 14:1-5; Rev. 16:16-18; 19:11-21).

 

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

 

The strength of the nations will be destroyed when the Lord overthrows chariots, charioteers, horses, and horsemen. Chariots and cavalry were the chief strength of the armies of the East (See Zechariah 10:15). The destruction will be completed when each turns against his brother (Ezekiel 38:21; Zechariah 14:13). All of the strength and weapons of the nations will all be helpless on that day. All of this will take place during the battle of Armageddon when the Lord shall slay all the nations of the earth (See Matthew 24:27-30, 2 Thessalonians 2:8, Revelation 14:14-20).

 

Haggai 2:23 KJV:

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

 

This message is significant to Zerubbabel because it is his descendant, Jesus Christ, who will be the one to accomplish this (See Matthew 1:12-13, which is the genealogy of Jesus Christ). Therefore, Jehovah will make Zerubbabel as a signet. 

 

Signet- a small seal, especially one set in a ring, used instead of or with a signature to give authentication to an official document.

 

The signet was a mark of honor and authority (See Jeremiah 22:24). This shows Zerubbabel's ministry was to bear the mark of honor and authority. Zerubbabel would carry with him the authority of Jehovah and would represent Him in all that he did. Zerubbabel was one of Jehovah’s prized servants, and Jehovah affirmed this to him as he said for “I have chosen thee”. 

 

Fragments containing parts of this chapter in Hebrew were found among the Dead Sea Scrolls, including 4Q77 (4QXIIb; 150–125 BCE) with extant verses 2–4; 4Q80 (4QXIIe; 75–50 BCE) with extant verses 1–2.