This concluding prophecy, or the message of the Lord through Haggai to Zerubbabel, governor of Judah, was received on the same day—the four and twentieth day of the month—as the one immediately preceding. And there is an intimate connection between the two connection as evident as it is beautiful. The last words of the former were, “From this day will I bless you.” Now the blessing of the remnant in the land became at once prophetic of the restoration and blessing of Israel in the kingdom; but this involves two things, as revealed everywhere in the prophetic scriptures, viz., the manifestation of the Messiah, and the judgment of the nations; and it is these two things which are found in this brief prophecy.
The first in order, however, as mentioned here, is the judgment of the nations. The period referred to is exactly defined in a previous prophecy (vv. 6-9); but here we have, in addition to shaking the heavens and the earth, the overthrow of the throne of the kingdoms, etc. Concerning this, the question is sometimes raised whether this is the destruction of the beast and the false prophet (see Revelation 19:19-2119And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Revelation 19:19‑21)), or only of the nations that gather themselves together against Jerusalem. On this another has said, “The judgment mentioned in verse 22 appears to me not the judgment of the head of the beast.... All that sets itself up against the rights of Jehovah, established according to His counsels at Jerusalem (rights that were identified with the house they were building), should be utterly overthrown. No doubt this is true, in general, of the kingdom of the beast; but the conditions of its existence are quite different. God had put Jerusalem under the power of the head of this empire. The crimes that draw down judgment on him are yet more audacious and intolerable than those of which the nations are guilty.” We concur in this opinion. (Compare Zechariah 12 and 14; see also Isaiah 24:25, 29, etc) For the present the throne of the earth is in the hands of the Gentiles, a throne which they have corrupted and used for their own evil purposes, a throne which has surely become one of godless tyranny and oppression—one that exalts man and shuts out God. Its true nature has already been declared in the crucifixion of Christ; for the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. “For of a truth,” as the apostles said before God, “against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together.”
And yet again the heathen will rage and the people imagine a vain thing, and in their rage against the people of God will assemble themselves against Jerusalem. But when thus gathered in all the might of their strength, it is only to meet the outpouring of the wrathful indignation of God, who at length executes judgment upon the earth, preparatory to the establishment of the throne of Him who shall have dominion also from sea to sea, and from the rivers unto the ends of the earth. The princes of this world don’t know of the coming storm which is so surely and so rapidly approaching; and, in the meanwhile, they delude themselves with their “progressive ideas,” and dream of a millennium without God and without His Christ. But this word has proceeded from the mouth of God, and cannot be recalled, “I will shake the heavens and the earth; 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.”
But there is a star of hope rising up out of this night of judgment in the promise to Zerubbabel. “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.” (v. 23) We have seen that this prophecy refers to the judgment of the nations on the eve, or rather on the morning, of the thousand years. In what sense then does the prophet speak of Zerubbabel in that day? It will be observed that he alone is addressed in this message, and that he is spoken to in his official capacity as the governor of Judah. Now it is in this aspect that he becomes a type of the Messiah; for, as Jacob prophesied, “the scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be;” and as Micah spake, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me that is to be ruler in Israel.” (Chapter 5:2) It is God’s Christ who is thus spoken of in Haggai—the One who is both the root and the offspring of David, and who, in relation to Israel, will then sit upon the throne of His father David; “and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.” (Luke 1:32,3332He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:32‑33)) He it is who will in that day be displayed by God as a signet, and as His chosen vessel for the blessing. of His people. Thus Isaiah cries, in the name of the Lord, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon Him: He shall bring forth judgment to the Gentiles.” (Isaiah 42:11Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (Isaiah 42:1)) These three things, as already stated, are ever connected in the Scriptures—the appearing of the Messiah in glory, judgment of the nations, and the establishment of the kingdom in power and blessing.
And the certainty of the divine word is assured by a —threefold affirmation. Three times in one short verse we find “saith the Lord,” or “saith the Lord of hosts.” In condescension to the weakness of His people, Jehovah thus lays an immovable foundation for their faith. To Abraham were given “the two immutable things” (the oath and the promise) “in which it was impossible for God to he, that we might have a strong consolation, who have fled for refuge to lay hold of the hope set before us” (Hebrews 6); but to Zerubbabel, and to the remnant through him, Jehovah gave this triple assertion of the unchangeable verity of His word. Though, therefore, the promise still waits, the time is not far distant when He who has made it will accomplish it to the joy and blessing of His longing elect remnant of Israel.
Before closing our remarks upon this book of Scripture, two observations may be made. The first is, that we learn from it the true function of the prophet. (See chapter 1:12-15; and Ezra 5:1,21Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. 2Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them. (Ezra 5:1‑2)) The prophet was not himself a builder, but his words were used to stir up and to encourage the people to build. This is, we apprehend, the meaning of the statement in Ezra, “And with them the prophets of God helping them.” The Lord thus calls one of His servants to one kind of work, and one to another; and it is their wisdom to do and to keep to the work which He gives them. How much confusion would have been spared in the church of God had this truth been remembered! For what has happened? Prophets have turned builders, and builders’ prophets; teachers have sought to become evangelists, and more generally evangelists have taken to teaching; while pastors have left the care of the sheep for another kind of work to which they were never called; and as a consequence, the sovereign grace of the Head of the Church in the bestowment of gifts has been slighted, and the distinctness of gift has been overlooked. And it is still an evil of no ordinary magnitude—an evil, it may be, the result in measure of the ruined state of things in which we are found; but one for which there is no justification with those who are instructed in the Word, and who are gathered to the name of the Lord Jesus Christ. The exhortation of Peter needs to be pressed anew upon our hearts and consciences. “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:1010As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. (1 Peter 4:10)); and also that of Paul, “Having then gifts differing according to the grace given to us, whether prophecy, let us prophecy according to the proportion of faith; or ministry (service), let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation.” (Romans 12:6-86Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:6‑8))
The second observation is, that the whole of the recorded service of Haggai is comprised in the short period of three months and twenty-four days. He might have been a devoted servant for years—of this we know nothing; but his work which stands out for special remembrance is that found in this book. And how simple it was; and in Haggai’s eyes it might have appeared very insignificant. It consisted of a few short messages—all of which might be delivered in a few minutes. But it is this simple service which God selected to stand out in the light for the instruction of His people in all future ages. Surely it is not the quantity, but the quality of work; and not success, but fidelity, which commends the servant to the Lord. May it be therefore our one desire, in this busy age, to be acceptable to the Lord. E. D.