Seventh-day Adventist Bible CommentaryHaggai 2

Seventh month. That is, Tishri, the Hebrew month beginning in September or October (see Vol. II, p. 116).

Ellen G. White

Residue. Or, “remnant.” The same Hebrew word, she’erith, is used here and in ch. 1:12, 14.

Who is left? Since not quite 70 years (see on ch. 1:2) had elapsed since the destruction of the Temple, it is quite possible that some of the older people present had seen the former Temple in their childhood. Some commentators think that Haggai himself was old enough to have seen it. The difference between the magnificent “glory” of Solomon’s Temple and the disappointing appearance of this building must have brought deep sorrow to the people, such as they had felt at the laying of the foundation 15 years earlier (Ezra 3:11–13). Nothing. Josephus states that the Second Temple was only half as high as Solomon’s Temple, and in many ways inferior to it (Antiquities viii. 3. 2; xv. 11. 1). However, the chief difference was not in size but in splendor of appearance and rich adornments of gold and precious stones.

Be strong. These words of encouragement were uttered three times for emphasis (cf. four times in Joshua 1:6, 7, 9, 18). I am with you. See on ch. 1:13.

Covenanted. The Lord had pledged that He would be with His people (Ex. 29:45). Out of Egypt. The children of Israel had always considered the deliverance from Egypt an outstanding event (see on Amos 2:10). Spirit. God here gave the people the assurance that His Holy Spirit would abide with them (see PK 576).

Lord of hosts. See on Jer. 7:3. Yet once. Or, “once again.” That the people might learn to accept and value highly the Second Temple, Haggai predicts that in the future its glory will greatly surpass that of Solomon’s Temple. By the use of the word “yet” or “again,” the prophet refers back to previous manifestations of God’s power, including probably the shaking of the earth in connection with the giving of the law on Mt. Sinai (see on Ps. 68:7, 8).

All nations. Since the prophet is here concerned with the first advent of our Lord, this is probably a reference to the fall of nations and empires that took place after Haggai’s time (see vs. 21, 22). Desire. Heb. chemdah, from chamad, “to desire.” The “desire of all nations” came to the Second Temple—built by Zerubbabel and later rebuilt by Herod the Great—when Christ taught and healed in its precincts. Shall come. This verb is plural in the Hebrew, whereas its subject, chemdah (see above), is in the singular. Some translators have changed chemdah, “desire,” into chamudoth, “desirable things,” or “treasures,” in order that the subject might agree with the plural verb. However, this destroys the time-honored Messianic import of this passage. If it is necessary to make a change in the Hebrew in order to secure agreement between subject and predicate, the context would suggest that the verb be made singular to agree with the subject, chemdah. Fill this house. This was fulfilled when Christ came to the Temple (see Mal. 3:1; John 2:13–16). The Temple to which Christ came has often been called Herod’s Temple (see on Luke 3:1; John 2:20; GC 23, 24). In later times, and even today, the Jews commonly refer to Solomon’s Temple as the First Temple, and to the Temple from its rebuilding under Zerubbabel to its desolation in A.D. 70 as the Second Temple.

Silver. God does not ask men to give Him offerings because He needs money, but in order that they may receive a blessing from giving and develop a character like His (see DA 20, 21). “Continual giving starves covetousness to death” (3T 548). From the Jews in Haggai’s day we may learn the lesson that God cannot bless those who fail to render Him that which is needed in His service (see ch. 1:5–11).

Glory. Because of the presence of Christ the “glory” of the Second Temple (see on v. 7) was “greater” than that of the former. The Second Temple was honored with the living presence of One in whom “dwelleth all the fulness of the Godhead bodily” (Col. 2:9). For a discussion of God’s purpose for the Jews following their return from captivity see pp. 27–30. Peace. The presence of “the Prince of Peace” would bring to mankind all the blessings that accompany peace (see on Jer. 6:14). The announcement of the birth of Jesus, made by the angelic host to the shepherds of Bethlehem, was a message of peace: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14).

Ellen G. White

Ninth month. That is, Kislev, the Hebrew month beginning in November or December (see Vol. II, p. 116). The 24th day of this month would be approximately Dec. 18, 520 B.C. (see Vol. III, p. 99).

Ellen G. White

Lord of hosts. See on Jer. 7:3. Ask. It was the appointed duty of the priests to teach the people all God’s requirements (see on 2 Chron. 15:3). Consequently a reply by the priests would be considered authoritative.

Holy flesh. That is, the flesh of certain animal sacrifices (see on Lev. 6:25). No. That which touched the “holy flesh” was to be holy (see Lev. 6:27), but the garment of one carrying holy flesh could not communicate its sacredness to anything else.

Unclean. Serious ceremonial uncleanness came from contact with a dead body (see Num. 19:11). Everything that the polluted person touched became unclean.

So is this people. The prophet here gives the interpretation of vs. 11–13. Not only the exiles themselves, but also everything to which they put their hands brought the divine curse instead of the divine blessing. Their disobedience in not building the Lord’s house was their pollution. This message is definitely a reproof for the previous action of the people. They offer. Evidently this refers to the altar the exiles had constructed when they first returned (see Ezra 3:2). Following the analogy of Haggai 2:12, it is plain that the holy altar did not, and could not, sanctify the unholy actions of the worshipers.

Ellen G. White

From this day. That is, from the time mentioned in vs. 10, 18. Upward. Or, “onward.” Haggai evidently desired the people to “consider” what would happen in the light of what had happened “before.” Before a stone was laid. Either, “before a stone had been laid,” or “before a stone has been laid.” Probably a reference to the building of the main Temple structure rather than to the laying of the Temple foundation.

Measures. This word is found in the LXX, not in the Hebrew. The “heaps” were of grain, which, when threshed, yielded only half of what the people expected. This harvest shortage represented the chastisement of God upon the people because of their negligence. Pressfat. Heb. yeqeb, a press for wine or oil. Usually this consisted of two cavities in stone or in the ground, an upper one, in which the grapes or olives were pressed, connected by a channel to the lower one, in which the wine or oil was collected. Vessels. The prophet had in mind the yield of oil or wine, which would be measured in one of the common Hebrew liquid measures such as the “bath” (see Vol. I, pp. 166, 167). The KJV translators appear to have supplied the word “vessels” to avoid a more specific term. Press. Heb. purah, the lower trough of the wine or oil press in which the liquid collected.

Smote. God Himself punished His people (see on Deut. 28:22; Amos 4:9). The “blasting” and the “mildew” blighted the corn; the “hail” destroyed the vines (see Ps. 78:47).

Consider now. In the Hebrew this verse is rightly divided, grammatically, into two parts. In the first the prophet calls on the people to “consider”—to note with care— what would happen from that day onward. In the second he asks them to “consider” from

the day of the laying of the foundation of the Temple and onward. Most commentators agree that these two “days” are one and the same.

Seed. In other words, “Is your ‘seed’ grain [see Job 39:12], which you have saved for planting next year’s crops, still in the ‘barn,’ or has it already been eaten because of the shortage of food resulting from the drought?” Yea, as yet. Though there was no sign of growth or sprouting by which to predict what the yield would be, Haggai forecasts an abundance (see Deut. 28:2, 3). Not brought forth. It seems evident that the drought (see Haggai 1:9, 10) still prevailed at the time this message was given. Normally, the rainy season would have begun one to two months earlier (see Vol. II, p. 110). This day. That is, the day of their obedience.

And again. The book closes with a promise of restoration for the house of David under the leadership of Zerubbabel (vs. 21–23). Four and twentieth day. See on v. 10. Although the month is not here stated, it is reasonable to assume that it is the same as the month of the prophet’s message immediately preceding. It is generally held that this message was delivered on the same day as the message of vs. 10–19.

Shake. See on vs. 6, 7.

Overthrow. The Lord here represents Himself as exercising His authority over all the nations of the earth that set themselves up to oppose His purposes.

Signet. Heb. chotham, a “seal,” or “a seal ring”; regarded as an object of great importance, authority, and value (see on Jer. 22:24). These wonderful words of promise to Zerubbabel should bring encouragement to all of God’s children. “God will not suffer one of His truehearted workers to be left alone to struggle against great odds and be overcome. He preserves as a precious jewel everyone whose life is hid with Christ in God. Of every such an one He says: ‘I … will make thee as a signet: for I have chosen thee’” (7T 67). Lord of hosts. See on Jer. 7:3. These words of promise are spoken by the Commander of the armies of the universe, an assurance that His promises will be fulfilled.

Ellen G. White