Haggai 1

IN the second year of Darius Of this name there were seven, Darius Midus, Hystaspis, Longimanus, Nothus, O bus, A sames, Codomaunus, one before Cyrus, viz. that Darius which is distinguisht from the otherby (Medus) the M de, the next Darius was son of Hysta pis, and third King of Persia (if we leave out Smerdis the cheat, who on Cambyses death counterfeited the true Smerdis, slain by Cambyses his order, got into the Throne, but was discovered and slain at seven months end,) of whom the Text speaketh; unless you can think Ioshua High Priest through 144 years, and some considerable number of Jews to have lived 196 years, and the returned captives to have wanted a Temple for 112 years at least, which incredible things attend them who will have this Darius to be Nothus. the king As being the greatest of that time, and by way of eminency above others., in the sixth month Elul answering to part of our August, an September., in the first day of the month, came the word The command or direction what they should do, and reproof for what they had omitted to do. of the LORD by Haggai We read nothing of his Parentage or Countrey in the Scripture, he doted that thought him an Angel. the prophet Inspired, sent, approved and assisted of God in his office. unto Zerubbabel Whose name speaks either his birth in Babylon or his interest and power there as some cture, probably his birth in Babylon might be ground of trust m with the Government of Iudah, to which he had right. son of Shealtiel Adoptive son to Shealtiel, being of the Royal Line, probably he was the chief branch thereof, (Uncle to him) but by Nature, or by generation, son of Pedajah, or else there were two Zerubbabel's sons of two brothers, Pedajah and Shealtiel., Or, captain. governour Appointed to this by the Persian King, under whose power the Jews were now fallen, and at whose pleasure Governours were placed or displaced of Judah over the remnant returned out of Babylon, and once at last setled in the Land of Iudah., and to Joshua A Type of the great deliverer, one Ioshua leads them into Canaan, another restores the Temple. the son of Josedech Whose name did portend good to this people, and bespoke Gods righteousness, his Father Serajah was High Priest and slain by Nebuchadnezzar. the high priest By lineal descent according to the Law, chief of power in Church matters, as Zerubbabel was chief in civil things, to these the Prophet is sent to stir them up to the building of the Temple., saying,

Thus speaketh By way of reproof, and to awaken the drowsie Jews; he who knew their heart tells them what they both thought and spoke. the LORD of hosts, saying, This people Whom mercy preserved in, redeemed out of Babylon, and brought into their Land on purpose to build the Temple. This people whom Cyrus by Proclamation sent to do this, who seemed to long for a Temple when they were in Babylon. say Discourse thus among themselves, and discourage all that were forward., The time is not come The proper season of rebuilding the house of God seems to be not come, for since the prohibition by Cambyses in the days of Cyrus, and through all the time of Cambyses and in the first year, and part of the second of Darius, we have no Commission to do it, but are required not to do any thing in this affair without farther order, Ezra 4.21., the time that the LORDS house should be built.

Then When the people were thus sluggish, made excuses and delayed doing their duty, then at that time. came the word of the LORD Chap. 1.1. let. a. by Haggai the prophet Vid. chap. 1. ver. 1. let. d., saying,

Is it time You think it full time to build your own houses, you judge it seasonable enough to lay out much cost on adorning them, what pretence can you make that 'tis not seasonable to build my house? for you Jews who were by a King (that knew not your God) sent to build my house, you unthankful and forgetful ones., O ye, to dwell To settle your selves securely and for continuance with stateliness. in your ceiled Arched and with Cedar Wainscote, curiously carved and covered, and as richly adorned, as if you were full of treasures. houses It seems to intimate some of them had more then one house, a City, and a Countrey house, and whilst Gods house lay waste; they thus lavish out their wealth on private wordly conveniences, but grudge the charge on Gods House. Can you thus live without a Temple, an Altar, a Sacrifice, and yet cannot live without stately Houses? Do you owe so much to your selves and so little to your God? So much to your bodies, so little to your souls?, and this house lie waste In its rubbish, or in bare, naked foundations without any superstructure..

Now therefore Or And now, or but now Heb. it is time for you to consider, to set your heart to that I propose., thus says the LORD of hosts The great God speaks hearken therefore., Consider your ways Ponder well the course you have taken and the success of it, what you have designed how you have succeeded, what care, and what disappointment, what labour and how fruitless your labour has been? Consider how you have carried it toward God, and how God has carried it towards you..

Ye have sown much The Prophet does help them or directs them what in particular they ought to consider, and so debateth it with them, your labour, care and charge has been great in ploughing and sowing that you are sensible of. But what Harvest have you had? O your Barns have been far from full, you have reaped and brought in little, this is evident to all., and bring in little o? ye eat You seed on the fruit of your labour and product of the Earth. but ye have not enough But what you eat does not nourish you, it does not suffice; you are hungry and meagre still.: ye drink, but ye are not filled with drink The like emptiness and unprofitableness in your drink, your water quencheth not your thirst, your wine does not refresh your heart, or revive your spirit, or you dare not eat or drink sufficiently for fear you should not have enough, least your store should fail you.: ye clothe you, but there is none warm Your wool and flax is not what 'twas used to be, sufficient to defend you from the cold, 'twill not warm you.: and he that earneth wages, earneth wages to put it into a bag with holes Who labours or trades to lay up, loseth all his labour, it runs from him as money a purse or pocket that has no bottom, that cannot hold it. fruitless labour you will soon discern, if you consider your ways, and what think you may be the cause of this?.

¶ Thus says the LORD of hosts, Consider your ways Debate it with your selves, both as to what is already past, and what will be for time to come, it has not been a chance, or an evil which none can tell whence it proceeds, 'tis from your neglect of God, his Temple and Worship.. Vid. ver. 4.

Go Delay no longer, speed ye up. up to the mountain Moriah, or Sion, better, Lebanon where best, and greatest store of Cedars were to be h d, whence came the goodly Cedars which built Solomons Temple, 1 Kings 5, 14, 15. and where they had (before the building was forbidden) furnished themselves, Ezra 3.7., and bring wood Provide all sort of Timber for this future Edifice., and build Go on with the work, the foundation whereof has been laid some years, but the superstructure omitted. the house Of God the Holy Temple., and I will take pleasure This a very gracious promise revived, an assurance that God will dwell in it, and afford his presence there, I will meet you there, and there I will blesse you, there I will accept your offerings, hear your Prayers, forgive your sins, and satisfie you with the fatness of my house, much the same promise with that, 1 Kings 8.29. and 9.3. in it, and I will be glorified Show my majestly and account my self glorified by you also., says the LORD.

Ye O Iewes, you toiled, and were at great cost, as verse 6. looked Expected, hoped, promised your selves a great increase, a plentiful Harvest. for much, and lo But you saw, discerned, and were sensible that it answered not expectation., it came to little All dwindled into a very little, you were losers by all, went backward still., and when ye brought it home, I did blow Had your little been as the righteous man's little, you might have lived on it, and rejoiced in it, but it had not such a Blessing upon it; it was blasted, and so was weak, and empty, and heartless, it profited little. upon it: Why? says the LORD of hosts, Because of mine house that is waste All this curse on your Estate and Labour was for your ungodly neglect of my house, leaving it waste., and ye run Did with eagerness carry on your own particular Buildings, spared not care or cost for them, you stir not a foot about my house, you run with greatest earnestness about your own, every man to his own house Domestick affairs and concerns, in which not one or two, or some few, but every one is culpable, scarce any free from this fault..

Therefore For your great intolerable neglect of God, his House and Worship. the heaven Heb. Heavens. over you stayed Shut up, sealed, prohibited; God, whose they are, has forbidden them, they drop not one Pearl of Dew, and the Earth must be barren, when dry without the fructifying influences of Heaven. from dew, and the earth is stayed from her fruit.

And I Your God whom you negl cted. called Commanded or willed, which is call powerful enough to bring together any of his armed Souldiers, to punish rebellious and contumacious sinners. for a drought upon the land Either the whole Land, or in distinction to Mountains, the lower grounds and Valleys., and upon the mountains Which in Canaan were fruitful in Pasturage, and rich in Vines and Olives, and Corn, all which for want of Rain, dryed up, and withered, languished and came to nothing, so the condition of these people was very desolate, a just punishment for a Temple desolate by their negligence., and upon the corn, and upon the new wine, and upon the oyl, and upon that which the ground bringeth forth, and upon men The very Blood, Humours and Constitutions of Men were strangely changed hereby, and many diseases afflicted them., and upon cattel Murrain, leanness and death among the brute beasts., and upon all the labour of the hands Whatever mans Industry planted, as Trees and Plants, were under this Curse, and languisht, dyed and were burnt up.. This verse is a particular Narrative of what was more generally expressed in the former Verse, and all things mentioned herein are very plain.

¶ Then So soon as they heard this convincing and awakening Sermon. Zerubbabel the son of Shealtiel Who is called Salathiel, 1 Chron. 3.17. Mat. 1.12., and Joshua the son of Josedech Vid. chap. 1. verse 1. let. k. l. the high priest The Twenty fourth from Aaron, as some reckon, Alsled. Chron. but the first after the Captivity. with all Either none were deaf to the Lords reproof and counsel, or else none durst appear so, when the chief Rulers in State and Church were so forward in obeying the Prophet. the remnant of the people The common people, the meaner sort. obeyed the voice of the LORD Acknowledged that 'twas the Sovereign Lord who spake who ought to be obeyed, because he is the Lord. their God And therefore they ought to do his will, that they might receive the Blessings, which he, as their God, had promised to them, a God made this an Argument to Obedience, so do these now, we are thy people, thou ar our God., and the words This interprets the former, the voice of the Lord was the words of H ggai, he added nothing of his own to them. of Haggai the prophet as the LORD their God had sent According to all for which the Lord had sent and Commissioned him, or particularly in all that concerned the speedy building of the Temple. him and the people did fear before the LORD This speaks the right Religious frame of heart in this people at this time..

Then When the people showed their Obedience, and the willingness of their minds, then God encourageth them by his Prophet. spake Haggai the LORDS messenger Legate or Envoy, the H b. word signifieth also an Angel; but this is not sufficient to prove their opinion, who dream that Haggai was not a Man, but an Angel in the form of a man, the word here used (arising from a word that signifieth to send, and Paraphrased by a word that primarily signifieth to send as Messengers are sent) does speak an Angel from his Office, and work as he ministreth before the Lord, and runneth swiftly on his Errand, it speaketh not the Nature of Essence of Angels, as they are Spirits. The French Version (which I use, Printed at Rochel, 1616) reads it, like ours, Ambassadour. So Haggai was Gods Messenger or Ambassadour to his people; no Angel. in the LORDS message As becometh an Ambassadour in the words of his Master, so Haggai delivered the Lords Message. unto the people Not excluding the Governours, but the people are only mentioned, for that the Prophet spake to the whole Assembly, or because the Lord would encourage them most, who most needed encouragement., saying, I am with you A great promise, and which contains all they can need or desire, it ensureth Gods presence always with them, and his assistance always to them, and his Blessing always upon them. He will be always for, as well as always with them, and then Tatnai, Shethar Bosnai, Sanballat, and all other Conspiratours with them, shall not prevail to hinder the work; such a promise as this, Vid. Exod. 3.12. and 4.11, 12, 13. Mat. 28.20. Rom. 8.31. 2 Cor. 12.9., says the LORD This solemn attestation addeth weight to the promise..

And the LORD This is the first notable effect of Gods presence with them, a sensible performance of his promise. God inclined their minds, fixt their resolutions, and inspired them with courage for this work, whereas the stoutest of them before, had no mind to set on this work, now the weakest are forward to it, and bold in it. stirred up the spirit The heart, mind or inclination. of Zerubbabel the son of Shealtiel See verse 12. let. b., governour See verse 1. let. h. of Judah, and the spirit of Joshua the son of Josedech See ver. 1. let. l. and ver. 12. let. m. the high priest, and the spirit of all the remnant See verse 12. let. e. f. of the people, and they came Immediately without delay, and unanimously without any visible dissent. and did work Every one set their hands to it in such manner as was fit for them, Governours did oversee, direct and encourage the workmen. Artificers framed and prepared, and the people all laboured. in the house Which was now to be built upon the old Foundations, laid some seventeen years before, when Cyrus gave the Iewes leave to return and build their City and Temple. of the LORD of hosts By which name he delights to be known among the returned Captives; and it was a name best suited to their present state compassed on all hands with enemies, and in perpetual danger by them. their God Vid. verse 12. l t. h..

In the four and twentieth It appeareth then that Zerubbabel and Ioshua with the people, did resolve on the matter quickly; for in three weeks, and three days, they are at the work, as is evident chap. 1. verse 1. on the first day Haggai preacht, on the twenty fourth day of the Moneth the people are at work, verse 15. day of the sixth moneth, in the second year of Darius Vid. verse 1. let. a. Now this Darius was not Darius Nothus, but Darius Hystas is, as will appear by considering well the following Scheme of years, from the Captivity to the particular years of each of these two Darius's. Suppose we therefore the computation of these years, according to either of these Schemes, it will appear that there is no likelihood this Darius in the Text should be Darius Nothus. Captivity either 3350 Temple burnt 3360 Cyrus's Decree 3420 Darius's Decree Noth. 3529. Helv. Captivity either 3398 Temple burnt 3416 Cyrus's Decree 3468 Darius's Decree Hyst. 3485. Vsh. This latter account begins the Captivity at the fourth year of I hoiakim, the former begins it at the first of I conia s Reign as Ez kiel also does, chap. 1.2. and 40.1. Hence that difference which is in the account of the years between the beginning of the Captivity, and the burning of the Temple; the former account makes it eleven years, the latter makes it eighteen, for it begins seven years sooner. In what follows, we shall find both agreeing well enough to clear the unlikelihood of Darius Nothus being the King intended here. Both Accounts make the Captivity to end in the seventieth year according to the Scripture. But now the former account makes it one hundred and nine years between Cyr s his Decree, and Darius his Decree; all which time the Temple by this account lay desolate, without a Prophet to stir them up to their Duty of building the Temple. Now is this probable? can it be reasonably suppos'd that the Temple should so long lie waste after they were sent out of Babylon purposely to build it? Or that they should be so long in that condition without a Prophet? But now the latter account reckons seventeen years between Cyrus and Darius his Decree for Building the Temple, a space of time easily conceived likely to pass while the Iewes did not build; nay were forbidden by Cambyses (in Scripture called Artaxerxes) Vice-Roy to his Father Cyrus (engaged in forreign Wars) all the time Cyrus lived after he gave out the Decree, which some make more, some less, but who make the likeliest guess for ought I know, make it five years; whether Cyrus taken up with these Wars, did know of this Prohibition, or thought not good to take it off till he return'd Conquerour, I know not; but he died and left this Bar on the work, which continued all Cambyses his Reign, and unto the second year of his Succes or Darius Hy a pis. Now if this were seventeen, the most, some say but fifteen, others but twelve years, it is very probable, whereas One Hundred and Nine years is utterly improbable. Besides this, let us view what age those many or few were of, by these different accounts, who lived to see the Temple re-edified. If in Dari s Nothus's time they could be no less than 185 allowing them to be sixteen at the burning of the Temple thus, sixteen when the Temple was burnt, thence sixty to Cyrus's Decree, and thence 109 to Darius Nothus his Decree. But by the latter account their Age amounts but to ninety five years, which appears thus; sixteen at the time the Temple was burnt, thence sixty to Cyrus his Decree, thence seventeen to Darius Hystasp s his Decree; in all ninety five, which though a great Age, yet not improbable. at that time, though the other (185) be improbable. Besides how few through 169 years can distinctly remember what they saw and took notice of at sixteen, or could make that judgment of the disproportion between the two Temples? chap. 2 4. Or can it be supposed that Zechariah, chap. 1.12. would have accounted but seventy years desolation, when he might have more than doubled the years, and have reckon'd 169 years? would not the argument thus have been more moving? the king.