(Calvin on the Prophet Haggai. Part 6)
Lecture One Hundred and Thirty-third.
Haggai 2:15-19
15 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:
16 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.
17 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.
18 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.
19 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.
I am under the necessity of joining all these verses together,
for the Prophet treats of the same thing: and the import of the
whole is this - that the Lord had then openly punished the tardiness
of the people, so that every one might have easily known that they
acted very inconsistently in attending only to their private
concerns, so as to neglect the Temple. The Prophet indeed speaks
here in a homely manner to earthly men, addicted to their own
appetites: had they really become wiser, or made greater progress in
true religion, he might have addressed them differently, and would
have no doubt followed the rule mentioned by Paul, 'We speak wisdom
among those who are perfect.' (1 Cor. 2: 6.) But as they had their
thoughts fixed on meat and drink, and were intent on their private
advantages, the Prophet tells them what they could comprehend that
God was angry with them, and that the proofs of his curse were
evident, as the earth did not produce fruit, and they themselves
were reduced to want. We hence perceive the object of the Prophet:
but I shall run over the words, that the subject may become more
evident.
"Lay it", he says, "on your heart". Here the Prophet indirectly
condemns their insensibility, as they were blind in things quite
manifest; for he does not here direct their thoughts to heaven, nor
announce deep mysteries, but only speaks of food and daily support.
Since God, then, impressed clear marks of his wrath on their common
sustenance, it was an intolerable stupidity in them to disregard
these. And the Prophet often repeats the same thing, in order to
shame the Jews; for their tardiness being so often reproved, ought
to have made them ashamed. Lay it on the heart, he says; that is,
Consider what I am going to say; from this day and heretofore, he
says, before a stone was laid on a stone; that is, from that day
when I began to exhort you to build the Temple, consider what has
happened to this very day.
Then he adds, Before ye began, he says, to build the Temple,
was it not that every one who came to a heap of twenty measures
found only ten? that is, was it not, that when the husband men
expected that there would be twenty measures in the storehouse or on
the floor, they were disappointed? because God had dried up the
ears, so they yielded not what they used to do; for husband men, by
long experience, can easily conjecture what they may expect when
they see the gathered harvest; but this prospect had disappointed
the husband men. God, then, had in this case given proofs of his
curse. Farther; when any one came to the vat, and expected a large
vintage, had he not also been disappointed? for instead of fifty
casks he found only twenty.
He afterwards adds, I have smitten you with the east wind: for
"shidafon" is to be taken for a scorching wind; and the east wind
proved injurious to Judea by its dryness. So also "yerakon" is
mildew, or a moist wind, from which mildew proceeds; for we know
that corn, when it has much wet, contracts mildew when the sun emits
its heat. As to the meaning of the Prophet there is no ambiguity,
for he intended to teach them that they were in various ways
visited, that they might clearly perceive that God was displeased
with them. He then mentions the hail: for when famine happens only
from the cold or from the heat, it may be ascribed to chance or to
the stars: but when God employs various scourges, we are then
constrained to acknowledge his wrath, as though he were determined
to awaken us. This is the reason why the Prophet records here
various kinds of judgements. And he says, In every work of your
hands. Some read, "And every work," &c., which is improper; for they
were not smitten in their own bodies, but in the produce of the
earth. Then he adds, And you returned not to me, that is, "During
the whole of that time I effected nothing, while I was so often and
in such various ways chastising you. And yet what good has the
obduracy of your hearts done you? ye have not returned to me."
Lay it, he says, on your heart from this day, and heretofore,
&c. He repeats what he had said, even from the twenty-fourth day of
the ninth month. We have seen before, that the Prophet was sent on
that day to reprove the people for their sins. Lay it then on your
heart, he says, frame this day, &c. We see how emphatical is this
repetition, because in things evident the Jews were so insensible
that their want and famine could not touch them: and we know that
there is no sharper goad to stimulate men than famine. Since then
the Lord snatched away their food from their mouth, and they
remained inattentive to such a judgement, it was a sure evidence of
extreme stupidity. It is on this account that the Prophet often
declares, that the Jews were extremely insensible; for they did not
consider the judgements of God, which were so manifest. He now
subjoins, Is there yet seed in the barn? Jerome reads, "in the bud;"
and the probable reason why he thus rendered the word was, that he
thought that the clauses would not correspond without giving the
meaning of bud to "megurah"; but, as I think, he was mistaken. The
Hebrews propose what I cannot approve, for some of them read the
sentence as an affirmation, "For there is seed in the barn;" because
they dared not to commit the seed to the ground in their state of
want. And others read it as a question, as though he had said, that
the time of harvest was far off, and that what they had remaining
was so small that it was not enough to support them. But, in my
judgement, the "seed" refers not to what had been gathered, but to
what had been sown. I therefore doubt not but that he speaks of
God's blessing on the harvest which was to come after five months,
to which I shall presently refer. Some, indeed, render the words in
the past tense, as though the Prophet had said, that the Jews had
already experienced how great the curse of God was; but this is a
forced view. The real meaning of the Prophet is this, Is there yet
seed in the barn? that is, "Is the seed, as yet hid in the ground,
gathered?"
He then adds affirmatively, neither the vine, nor the fig tree,
nor the pomegranate, nor the olive had yet produced any thing; for
it was the ninth month of the year; and the beginning of the year,
we know, was in the month of March. Though then they were nearly in
the midst of winter, they remained uncertain as to what the produce
would be. In the month of November no opinion could be formed, even
by the most skilful, what produce they were to expect. As then they
were still in suspense, the Prophet says, that God's blessing was in
readiness for them. What he had in view was, to show that he brought
a sure message from God; for he speaks not of a vintage the prospect
of which had already appeared, nor of a harvest when the ears had
already made their appearance. As then there was still danger from
the hail, from scorching winds, and also from rains and other things
injurious to fruit and produce of the land, he says, that the
harvest would be most abundant, the vintage large, that, in a word,
the produce of the olive and the fig tree would be most exuberant.
The truth of the prophecy might now be surely known, when God
fulfilled what he had spoken by the mouth of his servant. I now
return to the subject itself
As I have before observed, the Prophet deals with the Jews here
according to their gross disposition: for he might in a more refined
manner have taught the godly, who were not so entangled with, or
devoted to, earthly concerns. It was then necessary for him to speak
in a manner suitable to the comprehension of the people, as a
skilful teacher who instructs children and those of riper age in a
different manner. And he shows by evidences that the Jews were
unthankful to God, for they neglected the building of the Temple,
and every one was diligently and earnestly engaged in building his
own house. He shows by proofs their conduct, - How? Whence has it
happened, he says, that at one time your fruit has been destroyed by
mildew, at another by heat, and then by the hail, except that the
Lord intended thus to correct your neglect? It then follows, that
you are convicted of ingratitude by these judgements; for you have
neglected God's worship, and only pursued your own private
advantages. This is one thing.
The latter clause contains a promise; and by it the instruction
given was more confirmed, when the people saw that things suddenly
and unexpectedly took a better turn. They had been for many years
distressed with want of sustenance; but, when fruitfulness of a
sudden followed, did not this change manifest something worthy of
their consideration? especially when it was foretold before it
happened, and before any such thing could have been foreseen by
human conjectures? We see then, that the Prophet dwells on two
things, - he condemns the Jews for their neglect, and proves that
they were impious and ungrateful towards God, for they disregarded
the building of the Temple; and them, in order to animate them and
render them more active in the work they had begun, he sets before
them, as I have said, what had taken place. God had, indeed,
abundantly testified, by various kinds of punishment that he was
displeased with them: but when he now promises that he would deal
differently with them, there hence arises a new and a stronger
evidence.
But some one may here raise an objection and say, that these
evidences are not sure or unvaried; since it often happens, that
when people devote themselves faithfully to the service of God they
are pressed down by adverse events; yea, that God very often
designedly tries their faith by withholding from them for a time his
blessing. But the answer to this may be readily given: I indeed
allow that it often happens that those who sincerely and from the
heart serve God, are deprived of earthly blessings, because God
intends to elevate their minds to the hope of eternal reward. God
then designedly withdraws his blessing often from the faithful, that
they may hunger and thirst in this world; as though they lost all
their labour in serving him. But it was not the Prophet's design to
propound here an evidence of an unvarying character, as he counted
it sufficient to convince the Jews by experience, that nothing
prevented them from acknowledging that their avarice displeased God,
except their extreme stupidity. The Prophet then does here reprove
their insensibility; for, while they greatly laboured in enriching
themselves, they did not observe that their labour was in vain,
because God from heaven poured his curse on them. This then might
have been easily known by them had they not hardened themselves in
their vices. And what the Prophet testifies here respecting the
fruitful produce of wine, and corn, and oil, and of other things,
was still, as I have said, a stronger confirmation.
Now, if any one objects again and says - that this was of no
value, because a servile and mercenary service does not please God:
to this I answer - that God does often by such means stimulate men,
when he sees them to be extremely tardy and slothful, and that he
afterwards leads them by other means to serve him truly and from the
heart. When therefore any one obeys God, only that he may satisfy
his appetite, it is as though one laboured from day to day for the
sake of wages, and then disregards him by whom he has been hired. It
is certain that such a service is counted as nothing before God; but
he would have himself to be generously worshipped by us; and he
loves, as Paul says, a cheerful giver. (2 Cor. 6: 7.) But as men,
for the most part, on account of their ignorance, cannot be led at
first to this generous state of mind, so as to devote themselves
willingly to God, it is necessary to begin by using other means, as
the Prophet does here, who promises earthly and daily sustenance to
the Jews, for he saw that they could not immediately, at the first
step, ascend upwards to heaven; but it was not his purpose to stop
short, until he elevated their minds higher. Let us then know, that
this was only the beginning, that they might learn to fear God and
to expect whatever they wanted from his blessing, and also that they
might shake off their stupor, under which they had previously
laboured. In short, God deals in one way with the rude and ignorant,
who are not yet imbued with true religion; and he deals in another
way with his own disciples, who are instructed in sound doctrine.
When I say that the Prophet acted thus towards the Jews, I speak not
of the whole nation; but I regard what we have observed at the
beginning of this book - that the Jews cared for nothing then but to
build their own houses, and that there was no zeal for religion
among them. As then the recollection of God was nigh buried among
them, the Temple being neglected, and every one's anxiety being
concentrated in building his own house, we hence learn how grossly
earthly their affections were. It is therefore no wonder that the
Prophet treated them in the manner stated here. Let us proceed -
Haggai 2:20-23
20 And again the word of the LORD came unto Haggai in the four and
twentieth day of the month, saying,
21 Speak to Zerubbabel, governor of Judah, saying, I will shake the
heavens and the earth;
22 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.
23 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.
The Prophet now proceeds still farther; for there is here a
really gratuitous and spiritual promise, by which God affirms that
he will have a care for his people to the end. He does not now speak
of wine and corn, in order to feed the hungry; but he shows that he
would be an eternal Father to that people; for he could not and
would not forget the covenant he made with their fathers. There is
no doubt but he points out Christ in the person of Zerubbabel, as we
shall presently see. So that it is right to distinguish this
prophecy from the last; for God has before shown, that the worship
which the Jews had for a time disregarded was pleasing to him, as a
reward was in readiness, and also that he was offended with the
negligence previously reproved, as he had inflicted manifest
punishment, not once, nor for a short time, but for many years, and
in various ways. What then does follow? In this second prophecy he
addresses Zerubbabel, and promises to be a Saviour to the people
under his authority.
With regard to these words, some think that a continued act is
signified when he says, "I shake the heavens and the earth;" and
they give this explanation - "That though it belongs to me to shake
the heaven and the earth, and I am wont to subvert kingdoms, yet I
will render firm the sacred kingdom which I have raised among my
people." But this view is very frigid: and we see even from this
chapter what is meant by the shaking of the heaven and of the earth,
of which mention is made. The Apostle also rightly interprets this
passage, when he teaches us, that this prophecy properly belongs to
the kingdom of Christ. (Heb. 12: 26.) There is therefore no doubt,
but that the Prophet means here something special, when he
introduces God as saying, "Behold, I shake the heavens and the
earth." God then does not speak of his ordinary providence, nor
simply claim to himself the government of the heaven and of the
earth, nor teach us that he raises on high the humble and the low,
and also brings down the high and the elevated; but he intimates,
that he has some memorable work in contemplation, which, when done,
would shake men with fear, and make heaven and earth to tremble.
Hence, the Prophet no doubt intended here to lead the Jews to the
hope of that redemption, some prelude of which God had then given
them; but its fulness could not as yet be seen - nay, it was hid
from the view of men: for who could have expected such a renovation
of the world as was effected by the coming of Christ? When the Jews
found themselves exposed to the wrongs of all men, when so small a
number returned, and there was no kingdom and no power, they thought
themselves to have been as it were deceived. Hence the Prophet
affirms here, that there would be a wonderful work of God, which
would shake the heaven and the earth. It is therefore necessary that
this should be applied to Christ; for it was, as it were, a new
creation of the world, when Christ gathered together the things
scattered, as the Apostle says, in the heaven and in the earth.
(Col. 1: 20.) When he reconciled men to God and to angels, when he
conquered the devil and restored life to the dead, when he shone
forth with his own righteousness, then indeed God shook the heaven
and the earth; and he still shakes them at this day, when the gospel
is preached; for he forms anew the children of Adam after his own
image. This spiritual regeneration then is such an evidence of God's
power and grace, that he may justly be said to shake the heaven and
the earth. The import of the passage is, that it behaved the Jews to
form a conception in their minds of something greater than could be
seen by their eyes; for their redemption was not yet completed.
Hence he subjoins - I will overthrow the throne of kingdoms; I
will destroy the strength of the kingdoms of the nations; and I will
overthrow the chariot and him who sits in it; come down shall the
horses and their riders; every one shall fall by the sword of his
brother. He confirms here the former sentence - that nothing would
be an hindrance that God should not renew his Church. And rightly he
adds this by way of anticipation; for the Jews were surrounded on
all sides by inveterate enemies; they had as many enemies as they
had neighbours; and they were hated even by the whole world. How
then could they emerge into that dignity which was then promised to
them, except God overturned the rest of the world? But the Prophet
here meets this objection, and briefly shows that God would rather
that all the nations should perish, than that his Church should
remain in that dishonourable state. We then see that the Prophet
here means no other thing then that God would overcome all those
impediments, which Satan and the whole world may throw in the way,
when it is his purpose to restore his Church.
We now perceive the Prophet's designs, and we also perceive the
application of his doctrine. For whenever impediments and
difficulties come in our way, calculated to drive us to despair,
when we think of the restoration of the Church, this prophecy ought
to come to our minds, which shows that it is in God's power, and
that it is his purpose to overturn all the kingdoms of the earth, to
break chariots in pieces, to cast down and lay prostrate all riders,
rather then to allow them to prevent the restoration of his Church.
But in the last verse the Prophet shows why God would do this -
even that Zerubbabel might prosper together with the whole people.
Hence he says - In that day saith Jehovah, I will take thee,
Zerubbabel, and will set thee as a signet, for I have chosen thee.
As we have before said, God addresses Zerubbabel here, that in his
person he might testify that he would bless the people whom he
intended to gather under that sacred leader; for though Zerubbabel
never had a kingdom, nor ever wore a crown, he was yet of the tribe
of Judah; and God designed that some spark of that kingdom should
exist, which he had raised in the family of David. Since, then,
Zerubbabel was at that time a type of Christ, God declares here that
he would be to him as a signet - that is, that his dignity would be
esteemed by him. This comparison of a signet is found also in other
places. It is said in Jer. 22: 24 - "Though this Coniah were a
signet on my right hand I would pluck him thence." But here God says
that Zerubbabel would be to him a signet - that is, "Thou shalt be
with me in high esteem." For a sealing signet is wont to be
carefully preserved, as kings seek in this way to secure to
themselves the highest authority, so that more trust may be placed
in their seal than in the greatest princes. The meaning, then, of
the similitude is, that Zerubbabel, though despised by the world,
was yet highly esteemed by God. But it is evident that this was
never fulfilled in the person of Zerubbabel. It hence follows that
it is to be applied to Christ. God, in short, shows, that that
people gathered under one head would be accepted by him; for Christ
was at length to rise, as it is evident, from the seed of
Zerubbabel.
But this reason is to be especially noticed - Because I have
chosen thee. For God does not here ascribe excellencies or merits to
Zerubbabel, when he says that he would hold him in great esteem; but
he attributes this to his own election. If, then, the reason be
asked why God had so much exalted Zerubbabel, and bestowed on him
favours so illustrious, it can be found in nothing else but in the
goodness of God alone. God had made a covenant with David, and
promised that his kingdom would be eternal; hence it was that he
chose Zerubbabel after the people had returned from exile; and this
election was the reason why God exalted Zerubbabel, though his power
at that time was but small. We indeed know that he was exposed to
the contempt of all nations; but God invites here the attention of
the faithful to their election, so that they might hope for more
than what the perception of the flesh could conceive or apprehend;
for what he has decreed cannot be made void; and in the person of
Zerubbabel he had determined to save a chosen people; for from him,
as it has been said, Christ was to come.
Prayer.
Grant, Almighty God, that as we are still restrained by our
earthly cares, and cannot ascend upward to heaven with so much
readiness and alacrity as we ought - O grant, that since thou
extendest to us daily so liberal a supply for the present life, we
may at least learn that thou art our Father, and that we may not at
the same time fix our thoughts on these perishable things, but learn
to elevate our minds higher, and so make continual advances in thy
spiritual service, until at length we come to the full and complete
fruition of that blessed and celestial life which thou hast promised
to us, and procured for us by the blood of thy only begotten Son.
Amen.
End of the Commentaries on Haggai.
(Calvin... on the Prophet Haggai)
(... conclusion, Calvin on the Prophet Haggai)
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