13 Then Haggai, Yahweh's messenger, spoke Yahweh's message to the people, saying, "I am with you," says Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet tells us here, that he had again roused the leaders as well as the common people; for except God frequently repeats his exhortations, our alacrity relaxes. Though then they had all attended to God's command, it was yet necessary that they should be strengthened by a new promise: for men can be encouraged, and their indifference can be corrected, by no other means, to such a degree, as when God offers and promises his help. This, then, was the way in which they were now encouraged, I am with you. And experience sufficiently shows, that we never really and from the heart obey, except when we rely on his promises and hope for a happy success. For were God only to call us to our work, and were our hope doubtful, all our zeal would doubtless die away. We cannot then devote our services to God, except he supports and encourages us by promises. We also see, that it is not enough that God should speak once, and that we should once receive his word, but there is need that he should rouse us again and again; for the greatest ardor grows cold when no goads are applied. And the Prophet makes known again his vocation, for he says, that he spake in the message of Jehovah, for he was his messenger. The word ml'k, malak, means a messenger; and as angels are called ml'kym, melakim, some foolish men have thought that Haggai was one of the celestial angels, clothed with the form of man: but this is a most frivolous conjecture; for priests, we know, are honored with this title in the second chapter of Malachi, Malachi 2:1, and God in many other places calls his Prophets messengers or ambassadors. There is, therefore, no doubt but that Haggai meant simply to testify, that he brought forward nothing presumptuously, but was a faithful dispenser of the word; for he knew that he was sent by God; and that he might attain attention, he was able justly to testify that his message came from heaven. Hence he says, that he spake as a messenger of Jehovah in the message of Jehovah; that is, he spoke according to his calling, and not as a private individual, but as one who derived his authority from heaven, and could call to order the whole people; for he was to give way neither to the chief priest nor to Zerubbabel the ruler of the people, inasmuch as he was superior to them on this account, because he had a message which had been committed to him by God. [1] We now then understand the design of the Prophet. And we hence learn that there is no dignity which exempts us from obedience common to all, when God's word is addressed to us. Doubtless Joshua the high priest was superior to all the rest in matters of religion, and he was the chief angel or messenger of the God of hosts; and yet he refused not to submit himself to God's Prophet, for he understood that he was in a special manner appointed by God to this office. Zerubbabel, the governor of the people, followed also his example. Let us, then, know that God's word is proclaimed under this condition, that no eminence, either in honor or in dignity, exempts us, as it were, by a sort of privilege, from the obligation of receiving it. The Prophet at length adds, that the people hastened quickly to the work, because God had given encouragement to them all. He had lately spoken of the fruit of his doctrine; but he now declares that his voice had not so penetrated into the hearts of all, as though it had been of itself efficacious, but that it had been connected with the hidden influence of the Spirit. And this passage is remarkable; for the Prophet includes both these things--that God allows not his word to be useless or unfruitful--and yet that this proceeds not from the diligence of men, but from the hidden power of the Spirit. The Prophet, then, did not fail in his efforts; for his labor was not in vain, but brought forth fruit. At the same time, that that saying might remain true, He who plants and he who waters is nothing,' (1-Corinthians 3:7,) he says, that the Israelites were ready for the work, because the Lord roused them; Jehovah, he says, stirred up the spirit of Zerubbabel, the spirit of Joshua, and of the whole people. It is not right to restrict the influence of the Spirit to one thing only, as some do, who imagine that the Israelites were confirmed in their good resolution, as they say, having before spontaneously obeyed the word of God. These separate, without reason, what ought to be read in the Prophet as connected together. For God roused the spirit of Zerubbabel and of the whole people; and hence it was that they received the message of the Prophet, and were attentive to his words. Foolishly, then, do they imagine that the Israelites were led by their own free-will to obey the word of God, and then that some aid of the Holy Spirit followed, to make them firmly to persevere in their course. But the Prophet declared, in the first place, that his message was respectfully received by the people; and now he explains how it was, even because God had touched the hearts of the whole people. [2] And we ought to notice the expression, when it is said that the spirit of Zerubbabel and of all the people was stirred up. For much sloth, we know, prevailed, especially among the multitude. But as to Zerubbabel and Joshua, they were, as we have said, already willing, but delayed until the coldness under which they labored was reproved. But the Prophet here simply means, that they became thus obedient through the hidden impulse of God, and also that they were made firm in their purpose. God does not form new souls in us, when he draws us to his service; but changes what is wrong in us: for we should never be attentive to his word, were he not to open our ears; and there would be no inclination to obey, were he not to turn our hearts; in a word, both will and effort would immediately fail in us, were he not to add his gift of perseverance. Let us, then, know that Haggai's labors produced fruits, because the Lord effectually touched the hearts of the people; for we indeed know that it is his special gift, that the elect are made disciples, according to that declaration, No one comes to me, except my Father draw him.' (John 6:44.) It is therefore said that they came and did the work in the house of Jehovah We may also hence learn, that no one is fit to offer sacrifices to God, or to do any other service, but he who has been moulded by the hidden operation of the Spirit. Willingly, indeed, we offer ourselves and our all to God, and build his temple; but whence is this voluntary action, except that the Lord subdues us, and thus renders us teachable and obedient? It is afterwards added--
1 - The verse literally is-- Then said Haggai, the messenger of Jehovah in the message of Jehovah to the people, saying, I am with you, saith Jehovah. The word for "messages" is in the plural number, preceded by the preposition [v]. Why commentators have generally rendered it in the singular number, does not appear. Haggai is expressly said to be God's messenger in, or with regard to, the messages or communications he made to the people. To connect the word, as some do, with "said," hardly gives a meaning, except the clause be rendered, as it is done by Newcome, "by the message of Jehovah," that is, by his command; but then a plural word is made singular.--Ed.
2 - It is sometimes the case, that a doctrine is illegitimately drawn from a passage, and then that it is unfairly opposed. The building of the Temple had nothing to do with the first movement of the spiritual life: and therefore to draw an argument from the willingness of the people to undertake that work in favor of free-will in the great business of salvation, is by no means legitimate. It would have been, then, better to deny the application, than to turn the passage from its regular course. But we shall not do violence to the passage, if we render the [v] at the beginning of this verse, "Thus," and refer "the stiring up" to the threatening and the promise previously announced. The object seems not to have been to set forth the direct influence of the Spirit on the minds of the people, but to show the effect produced on them by the message conveyed to them from the Lord by the Prophet. God stirs up the minds of men both by his word and by his Spirit, both outwardly and inwardly. The former may more properly be meant here.--Ed.
And Haggai, the Lord's messenger - Malachi, whose own name was framed to express that he was "the Lord's messenger," and Haggai alone use the title, as the title of a prophet; perhaps as forerunners of the great prophet whom Malachi announced. Malachi also speaks of the priest, as Malachi 2:7 "the messenger of the Lord of hosts," and prophesies of John Baptist as Malachi 3:1 "the messenger" of the Lord, who should go before His face. Haggai, as he throughout repeats that his words were God's words, frames a new word to express, in the language of the New Testament; 2-Corinthians 5:20 that he had an embassy from God; "in the Lord's message."
I am with you - All the needs and longings of the creature are summed up in those two words, "I with you." "Who art Thou and who am I? Thou, He Who Is; I, he who am not;" nothing, yea worse than nothing. Yet "if Romans 8:31, God be for us," Paul asks, "who can be against us?" Our blessed Lord's parting promise to the Apostles, and in them to the Church, was, Matthew 28:20. "Lo I am with you alway, even to the end of the world." The all-containing assurance goes beyond any particular promise of aid, as , "I will help you, and will protect you, so that your building shall have its completion." This is one fruit of it , "since I am in the midst of you, no one shall be able to hinder your building." But, more widely, the words bespeak "His" presence in love, who knows all our needs, and is Almighty to support and save us in all. So David says Psalm 23:4, "when I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me:" and God says by another Psalm 91:15, I will be "with him in trouble," and by Isaiah Isaiah 43:2, "When thou passest through the waters," I will be "with thee."
Then spake Haggai - He was the Lord's messenger, and he came with the Lord's message, and consequently he came with authority. He is called מלאך יהוה malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called Angels of the Churches, Revelation 1:2.
I am with you, saith the Lord - Here was high encouragement. What may not a man do when God is his helper?
Then spoke Haggai the Lord's messenger,.... Which some render "angel"; hence sprung that notion, imbibed by some, that he was not a man, but an angel; whereas this only respects his office, being sent of God as an ambassador in his name with a message to his people: he now observing what effect his prophecy had upon the people; they being convinced of their sin, and terrified with the judgments of God upon them, and fearing that worse still would attend them; in order to revive their spirits and comfort them, spake the words unto them which follow: and this he did
in the Lord's message unto the people; not of his own head, nor out of the pity of his own heart merely; but as a prophet of the Lord, having a fresh message from him to carry a promise to them for their comfort and encouragement:
saying, I am with you, saith the Lord; to pardon their sins; to accept their persons; to remove his rod from them; to assist them in the work of building the temple, they were now willing to engage in; to protect them from their enemies, and to strengthen them to go on with the work till they had finished it; a short promise, but a very full one: it was saying much in a little, and enough to remove all their fears, to scatter all their doubts, and to bear them up, and through all discouragements.
the Lord's messenger--so the priests (Malachi 2:7) are called (compare Galatians 4:14; 2-Peter 1:21).
in the Lord's message--by the Lord's authority and commission: on the Lord's embassage.
I am with you-- (Matthew 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (Romans 8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [CALVIN].
This penitential state of mind on the part of the people and their rulers was met by the Lord with the promise of His assistance, in order to elevate this disposition into determination and deed. Haggai 1:13. "Then spake Haggai, the messenger of Jehovah, in the message of Jehovah to the people, thus: I am with you, is the saying of Jehovah. Haggai 1:14. And Jehovah stirred up the spirit of Zerubbabel, and the spirit of Joshua, and the spirit of all the remnant of the nation; and they came and did work at the house of Jehovah of hosts, their God." The prophet is called מלאך in Haggai 1:13, i.e., messenger (not "angel," as many in the time of the fathers misunderstood the word as meaning), as being sent by Jehovah to the people, to make known to them His will (compare Malachi 2:7, where the same epithet is applied to the priest). As the messenger of Jehovah, he speaks by command of Jehovah, and not in his own name or by his own impulse. אני אתּכם, I am with you, will help you, and will remove all the obstacles that stand in the way of your building (cf. Haggai 2:4). This promise Jehovah fulfilled, first of all by giving to Zerubbabel, Joshua, and the people, a willingness to carry out the work. העיר רוּח, to awaken the spirit of any man, i.e., to make him willing and glad to carry out His resolutions (compare 1-Chronicles 5:26; 2-Chronicles 21:16; Ezra 1:1, Ezra 1:5). Thus filled with joyfulness, courage, and strength, they began the work on the twenty-fourth day of the sixth month, in the second year of king Darius (Haggai 1:15), that is to say, twenty-three days after Haggai had first addressed his challenge to them. The interval had been spent in deliberation and counsel, and in preparations for carrying out the work. In several editions and some few mss in Kennicott, in Tischendorf's edition of the lxx, in the Itala and in the Vulgate, Haggai 1:15 is joined to the next chapter. But this is proved to be incorrect by the fact that the chronological statements in Haggai 1:15 and Haggai 2:1 are irreconcilable with one another. Haggai 1:15 is really so closely connected with Haggai 1:14, that it is rather to be regarded as the last clause of that verse.
In the Lord's message - ln the words of his master. The people - The whole assembly.
*More commentary available at chapter level.