Some introductory words are necessary to enable the reader to enter intelligently upon the study of this most interesting prophet. Haggai, Zechariah, and Malachi all prophesied after the return of the remnant from their Babylonish captivity; and this fact gives their writings a special interest for those who have been delivered, in any measure, from the corruptions of Christendom in these last days. It must be remembered that they, as we, are in the times of the Gentiles; for God had removed the seat of His sovereignty from Jerusalem, and bestowed the throne of the earth upon the Gentiles. This is indicated by the manner in which this book commences. The prophets before the captivity are dated according to the period of the kings of Judah or Israel in which they exercised their office. Haggai is reckoned from the second year of Darius the king, so also Zechariah. (Compare Luke 3:1) It could not indeed be otherwise; for God never ignores His own arrangements. He recognized the sovereignty of the Gentiles, as deriving its right and authority from Himself, and He will have His people also in subjection to the powers which He has ordained. (See Rom. 13) While therefore He Himself stirred up the spirit of Cyrus to interest himself in the building of His house at Jerusalem, and to issue his proclamation giving the people permission to return, He made it manifest to all that His people were dependent upon this proclamation for their liberty. It is partly on this account that the position of the remnant, addressed in the last three prophets, corresponds so intimately with that of our own. Owning God as supreme in authority and power, confessing that His will is our only law, we are yet subject to kings and all that are in authority; and when oppressed by the unjust exercise of power, by tyranny or persecution, we do not seek relief in agitation, disobedience, or rebellion, but we look to the Lord, who turneth the hearts of kings whithersoever He will (as illustrated in the case of Cyrus) to interpose on our behalf, to influence the governments, which have their source in Himself, to moderation and tolerance. The Christian for this very reason, if indeed he understand his place and position, cannot be a politician, to say nothing of the heavenly character of his calling. Subject to human authorities, he is dependent only upon God; and hence, whatever his needs, difficulties, trials or perils, to God alone does he look. Such is the path of faith, and the path of faith is one of peace and liberty.
The book of Ezra must be read side by side with that of Haggai. Turning thus to the former, it will be seen that the first verse of Haggai links itself with Ezra 4:24: "Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius, king of Persia." This connection must be briefly developed. The object of the people's return concerned the building of the house of the Lord. This was the subject of the proclamation of Cyrus, who indeed had been raised up for this very purpose (see Isa. 43:28, and chap. 46); and it was for this end that God had wrought in the hearts of those who were made willing to return to the land of their fathers-all, as we read " whose spirit God had raised, to go up and build the house of the Lord which is in Jerusalem." (Ezra 1:5) When they arrived their first concern was to verify their claims to be of Israel, all who could not produce the register of their genealogy being refused (chap. 2); for when the Spirit of God was working in their midst, and when, in fact, they had already entered upon the enjoyment of deliverance from captivity, the imperative necessity of a holy separation was deeply felt. It is only in times of coldness, lethargic indifference, or open backsliding, that the people of God become insensible to the claims of God's holiness. Accordingly this feeble remnant, in the first flush of their restoration, purified themselves from all doubtful associations. Some who were put away from the priesthood as polluted might have their claims recognized at a future day, when a priest should stand up with "'rim and Thummim (see Ex. 28:30); but for the present place of service and testimony it was essential that the reality of their priesthood should be beyond suspicion, attested by the holy registers. So now many a true child of God may be absent from the Lord's table because he is not able to point to his qualifications as written in the Scriptures. The work of separation accomplished, liberality of heart was displayed in offering " freely for the house of God to set it up in his place." (Ezra 2:68-70) Then on the seventh month, which was the month for the blowing of trumpets, figure of the restoration of Israel in the last days, the children of Israel, like the disciples on the day of Pentecost, gathered themselves together as one man to Jerusalem, (Chapter 3:1) They were all animated by one desire and one aim-a blessed concord, which can only be produced by the action of the Holy Spirit. There assembled, they builded the altar of the God of Israel to offer burnt-offerings thereon, as it is written in the law of Moses, the man of God. Divine intelligence thus marked them; for they in this way declared that their only ground of acceptance before God, and their only hope of securing His favor and blessing on the work which they had in view, lay in the sweet savor of the sacrifice; and in their subjection to the Word (see verses 2-4) they confessed that divine wisdom alone could guide their feet and preserve them from dangers and snares. They were now formally placed under the protection of the God of their fathers.
Still it was not until "the second year of their coming unto the house of God at Jerusalem " that they actually laid the foundation of the temple (chap. iii. 8). From the sixth verse it would almost seem that at the very outset-as has been the case in every new movement of the Spirit of God-there was some decline in spiritual energy. At least, the statement is very significant, But the foundation of the temple of the Lord was not yet laid. Be this as it may, the work at length was commenced, and the foundation was laid. To many it was a time of great joy, and their joy found expression in the ancient and divine song, " O give thanks unto the Lord; for He is good; for His mercy endureth forever." (1 Chron. 16:34; comp. 2 Chron. 5:13) With others their joy was mingled with grief; for "many of the priests and Levites, and chief of the fathers, ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice, and many shouted aloud for joy," etc. 12, 13) Speaking of the sorrow of the ancient men, another has beautifully said, "Alas I we understand this. He who now thinks of what the assembly of God was at the first, will understand the tears of these old men. This suited nearness to God. Further off, it was right that joy, or at least the confused shout, which only proclaimed the public event, should be heard; for, in truth, God had interposed in His people's behalf."
The work commenced so auspiciously was soon to be interrupted. Nothing arouses the anger of Satan like any attempt to testify for, and to acknowledge the claims of, God on the earth. Immediately, therefore, on the foundation of the temple being laid, we read of the adversaries of Judah and Benjamin seeking to hinder the progress of the building. In the first place they, like the Gibeonites in the days of Joshua, " did work wilily, professing a desire to build with Judah and Benjamin" (chap. 4: 2); and then, on being refused, they threw off the mask of their hypocrisy, "and weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia." (vv. 4, 5) It is to this point that special attention must be directed in order to understand the commencement of Haggai. Let it be recalled, then, that the remnant who had returned were under the protection and favor of Cyrus, and that in building the house of the Lord they were acting in accordance with the king's decree. With confidence in God, they had therefore nothing to fear from their adversaries. If the king commanded them to desist, they might have obeyed, as they were in subjection to the Gentile power; but the fact was, as may be gathered from a comparison of Ezra with Haggai, that the people were deterred from continuing their work by their adversaries before the letter of Artaxerxes was obtained. The work of the "house of God which is at Jerusalem" ceased from fear of man-fear of man from having lost faith in God; and once having given up all care for God's interests and claims, they began, with all the more energy, to mind their own things, to build their own houses, instead of building the house of God. Such was the state of things amongst the remnant when Haggai began to prophecy; and bearing this in mind, we shall be the better able to comprehend his words.
Note, first of all, that the word of the Lord came unto him in the second year of Darius the king, in the sixth month (see Ezra 4:24), and that it was addressed to Zerubbabel, the son of Shealtiel, governor of Judah, and to Joshua, the son of Josedech, the high priest. Then, in one verse, the condition of the people is displayed.
"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." (v. 2)
Such was the occasion of the Lord's message and remonstrance through Haggai. He had wrought in the heart of Cyrus, He had stirred up the spirit of His people, to accomplish His purpose in rebuilding His house; and now, forgetful of the object of their restoration, they professed to discern that it was not a seasonable opportunity for their work. And what led them to this conclusion? The fact that there were adversaries, that the times were not peaceful. As if enemies to the Lord's work would ever cease! As if the time would ever come when the natural eye would perceive the opportunity for labor for the Lord! Ah, we have all to learn the lesson that the Word-the mind of the Lord-is the warrant for service, and that when He speaks it is but for us to go forward, whatever the circumstances and however numerous the adversaries. As He said to Joshua: " Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." (Josh. 1:9) Their spirit is a complete contrast to that of the apostle who said, '"A great door and effectual is opened unto me, and there are many adversaries." (1 Cor. 16:9)
It was then to meet this condition of things that the word of the Lord came by Haggai the prophet, saying, " Is it time for you, O ye, to dwell in your cieled houses, and this house to lie waste?" etc. (vv. 4-11) Every word of this message is fraught with instruction, and contains principles of the utmost value, applicable to the people of God at all times. They had said, The time is not come, the time that the Lord's house should be built. "Is it time, then," said the prophet, "for you to dwell in your cieled houses, and this house to lie waste?" This was indeed a challenge for their hearts, and one that raised an issue that could not by any ingenuity be evaded. For on what ground could they pretend that it was an opportune moment to give the preference to their own interests, to the neglect of the Lord's claims? The secret lay in the fact that building and decorating their own houses raised no opposition. Doing good to themselves would rather elicit the commendation of their adversaries. It is only testimony for the Lord-testimony in word, work, and life-that provokes the hostility of the world. They had chosen therefore the path of selfish ease and self-interest, minding their own things, and not the things of the Lord. They knew nothing of the spirit of the psalmist who " sware unto the Lord, and vowed unto the mighty God of Jacob; Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob." (Psa. 132) They were rather like those of whom Amos speaks, who lay upon beds of ivory, and stretched themselves upon their couches... but were not grieved for the affliction of Joseph. (Chapter 6) For not only were they diligent in caring for their own comfort, but they were also indifferent to the fact that the. Lord's house was lying waste. God's eye and heart were upon His house (see 2 Chron. 6:28); their thoughts were upon their own habitations, and they thus showed that they were utterly out of communion with the mind and heart of God.
And let our own hearts speak, and speak honestly as before God, in the presence of such a charge against this indifferent remnant, whether God's house occupies the first place in our minds, whether its desolate condition touches our hearts in His presence, whether we are amongst those who sigh and cry because of its ruined condition, whether, in a word, amid the comfort of our own dwellings we are indifferent to the state of the house of God. Let us be clear upon what is meant. It is not asked if we are interested in the Lord's work, if we are in sympathy with the preaching of the gospel,' if we are diligent in visiting and caring for the Lord's poor. All these things are important, and have their rightful place in the heart of every Christian; but our present question concerns " the house of God, which is the Church of the living God." What then is our attitude to it? For if it is the dearest thing to the heart of Christ, if His eye is upon it perpetually, if He is ever engaged in cleansing it with the washing of water by the Word, we cannot be in communion with His heart unless His thoughts and desires concerning it are also ours. Alas might not the word of the prophet be also addressed with reason to many of us, " Is it time for you, O ye, to dwell in your cieled houses, and this house to lie waste Let us then ponder upon the word of the Lord to His people through the prophet.
"Now therefore thus saith the Lord of hosts; Consider your ways. 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." (vv. 5, 6)
As our own blessed Lord taught, "Whosoever will save his life shall lose it," so was it with the remnant. Setting their hearts upon rest, ease, and prosperity in this world, desiring to find their "life" in their comforts, they lost it; for they had left God out of the account. Making themselves, and not God, their object, putting their own things in the first place, and becoming indifferent to His honor, claims, and interests, they forfeited the very blessings for which they labored. How common is this mistake even with Christians; for though the character of the blessing may differ, the principle still obtains. Thus you may see a child of God who, because of his domestic or business claims, as he will tell you, is constantly absent from the assemblies of the saints, and has scarcely any heart for the Lord's objects, but who is withered up in his own soul, and has little peace in his family, and not much prosperity in his affairs. And why is this? Not because of his lack of attention to his own concerns; for, as we have seen, these have the foremost place in his mind. No; but it is because such an one is caring for his own things, all indifferent to the desolation of the house of God; because, in other words, he exalts his own interests above those of the Lord. Let us never forget that there is such a thing as a present judgment of God; that He notices the conduct of His people, and, in His paternal government and care, deals with them according to their state of heart and walk. (See, for example, 1 Peter 1:17) It was so in the case before us. They were diligent in sowing their seed, but God gave them but a scanty harvest; they ate and drank, but were not satisfied, for God withheld His blessing; they clothed themselves, but found no warmth, and their savings melted away. In this way God dealt with them, to exercise their souls, to wean them from their selfish aims, and to recall them to the object of their restoration to their own land, that, losing sight of themselves, they might find their blessing in communion with the mind and heart of God. It is this truth which is set before them in the following verses: " Thus saith the Lord of hosts, Consider your ways. 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." (vv. 7, 8)
Again, the Lord calls His people to consider their ways. Blessed occupation this for His saints at all times, for the tendency ever prevails, especially in seasons of declension, to deceive ourselves into the belief that all is well, even when we may be actually under the chastening hand of God for our unfaithfulness. Many an evil, many a break-down, many a startling manifestation of iniquity in the midst of the assembly would be spared us if we did but heed this admonishing call. It should be, in fact, our constant and habitual employment to consider our ways in the presence of God. There all delusions disappear; there, in the pure light of His holy presence, the secrets of the inmost heart are revealed; and there it is alone that, discerning our true condition and failures, we can receive grace to judge ourselves by the infallible standard of God's glory; and thus, confessing our sins, enter once again upon the enjoyment of forgiveness and restoration. The Lord would therefore call His people, whom He had brought back from Babylon, to come before Him, that they might discover whence they had fallen, and that they might repent and do their first works.
Thereon He commands, or rather perhaps reminds them of, what He desires. They, as we have seen, had set their hearts on their own houses, and the Lord, as it were, says to them, " My heart is on my house. Go up therefore to the mountain, and bring the wood, and build the house." This was the object of their restoration, and the Lord would still have them share the privilege of fellowship with His own purposes. He moreover condescends to say, " I will take pleasure in it, and I will be glorified." By building the house, they would evoke the satisfaction of His heart and exalt His name. We thus learn that the true way to glorify God is to be in fellowship with His own mind-not in the activities we may choose, however good in themselves; not in works of beneficence and philanthropy, however the wants and sorrows of others maybe thereby alleviated, but in laboring for the object God has before Him at any given time, in working in communion with His mind and heart for the accomplishment of His ends, and not our own. Thus in the time of Haggai no laborers would have been acceptable to God as long as the building of His house was neglected. The only proper attitude therefore for any servant of God " Lord, what wilt THOU have me to do?" and his only proper aim is to labor or to strive diligently to be acceptable to the Lord.
In the next three verses (9-11) the people are reminded that they are being chastised because of their indifference to the Lord's house. God was drying up the source of every earthly blessing. He " blew " upon their crops, withheld the dew, called for a drought upon the land, and upon the mountains, and upon the corn-upon everything the earth brought forth, and upon men„ and upon cattle, and upon all the labor of the hands. And wherefore did He send this universal blight upon all the labor of their hands and upon all their expectations? Let the answer be indelibly written upon our hearts: "Because of mine house that is waste, and ye run every man to his own house."
Is there no voice in these words to the saints of this day? God is still God, and He has His objects now as He had then. If then His objects are not ours, is it any wonder that we are suffering from spiritual dearth and barrenness? that when we have sown much, in preaching the Word, we bring in little? that feeding continually upon the ministrations of teachers, we have not enough? that we are neither " warm " nor satisfied, and that there should seem to be a drought throughout the assembly of His saints? Let our hearts, we again say, answer the question, whether this is true, in any measure, of ourselves, that we prefer our own houses above the Lord's house. We learn from Rev. 1-3 how jealous the Lord is of the state of His Church, and that His cry is ever raised in the midst of His saints, " He that hath ears to hear, let him hear." Well, therefore, might we listen to the teaching of the scripture before us; and if our hearts are but bowed to its solemn lessons, unspeakable blessing cannot but be the result. May the Lord Himself make His word with us, as He did with His people in this chapter, living and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and a discerner of the thoughts and intents of the heart, for the glory of His own most holy name
E. Dennett
As to confession, I can only say for myself that, first, the want of individual spirituality (in its divine and heavenly character), of singleness of eye, and of full purpose of heart; and, secondly, the presence of unjudged flesh and worldliness (shown in mixed motives and intentions, in plannings, and oft in an energy not of God, as well as in ways and doings) press on my own heart, as being among existing obstacles to the Father's working fully and freely for the honor of the Lord Jesus in the present day in England.
G.V.W.