Komentaryo ng kabanata
Haggai Kabanata 1
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繁體中文
orihinal na Ingles
In this chapter, after the preamble of the prophecy, we have, I. A reproof of the people of the Jews for their dilatoriness and slothfulness in building the temple, which had provoked God to contend with them by the judgment of famine and scarcity, with an exhortation to them to resume that good work and to prosecute it in good earnest, Hab 1:1-11. II. The good success of this sermon, appearing in the people's return and close application to that work, wherein the prophet, in God's name, animated and encouraged them, assuring them that God was with them, Hab 1:12-15.
1-11
The Jews Reproved; God's Controversy with the Jews; The Prophet's Good Advice (520 BC)
繁體中文
猶太人受責備；神與猶太人的爭論；先知的良言（主前520年）
¹ 大利烏王第二年六月初一日，耶和華的話藉先知哈該臨到，向猶大省長撒拉鐵的兒子所羅巴伯，和約撒答的兒子大祭司約書亞，說：
² 萬軍之耶和華如此說：這百姓說，建造耶和華殿的時候尚未來到。
³ 耶和華的話藉先知哈該又臨到，說：
⁴ 這殿仍然荒廢，你們自己還住天花板的房屋嗎？
⁵ 現在萬軍之耶和華如此說：你們要省察自己的行為。
⁶ 你們撒的種多，收的卻少；你們吃，卻不得飽；喝，卻不得足；穿衣服，卻不得暖；得工錢的，將工錢裝在破漏的囊中。
⁷ 萬軍之耶和華如此說：你們要省察自己的行為。
⁸ 你們要上山取木料，建造這殿；我就因此喜樂，且得榮耀。這是耶和華說的。
⁹ 你們盼望多得，所得的卻少；你們收到家中，我就吹去。這是為什麼呢？這是萬軍之耶和華說的。因為我的殿荒廢，你們各人卻顧自己的房屋。
¹⁰ 所以為你們的緣故，天就不降甘露，地也不出土產。
¹¹ 我命乾旱臨到地土、山岡、五穀、新酒和油，並地所出的一切土產、人、牲畜，以及人手一切勞碌得來的。
猶太人在巴比倫曾抱怨他們看不見神的兆頭，也不再有先知（詩 74:9）——這是他們嘲笑和虐待先知的公義報應。我們沒有讀到他們在歸回時有先知，如同他們出埃及時所擁有的（何 12:13）。神直接以他的靈激動他們在那次逃脫中奮起（拉 1:5）；因為，神雖使用先知，卻並不需要他們——他可以不用他們做工。然而舊約預言的燈在熄滅之前，必還要發出一些明亮而榮耀的光輝；哈該是第一個以從天上特別差來之使者的身份出現的人——那時耶和華的言語長久以來是稀少的（如預言開始時[撒上 3:1]）並且沒有默示。在大利烏希斯塔斯皮斯（波斯諸王第三位）在位第二年，這位先知被差遣；耶和華的話臨到他，又藉著他臨到猶太人中的領袖——此處提及了他們（該 1:1）。主要的官長：1. 在國家中；那是撒拉鐵的兒子所羅巴伯——大衛家的人，是猶太人從被擄歸回時的總司令。2. 在教會中；那是約撒答的兒子約書亞——如今的大祭司。他們都是大人物，也是好人，然而在他們疏忽時仍需被激動去盡本分。百姓的過失也要告訴他們，使他們可以運用自己的權力和影響來改正。先知——那些非凡的使者——並不企圖廢除民政和事奉的常規制度，而是努力使兩者對其設立的目的更為有效，因為兩者都當被支持。如今請注意：
I. 猶太人此時的罪是什麼（該 1:2）。他們剛從被擄中上來，就設立了獻祭的壇，又在一年之內立了聖殿的根基（拉 3:10）。他們當時看起來非常熱心，工程很可能很快完成；但不久之後，他們接到波斯朝廷的禁令，被命令不可繼續。他們不但屈服於當時所受的強權——這或可原諒——而且在反對的暴力已經減弱之後，他們仍對此十分冷淡，沒有勇氣和心志重新開工，反而似乎很高興有藉口讓它停滯不前。雖然為神做工的人可能被風暴從工作崗位上趕走，但風暴一過就當返回工作。這些猶太人沒有如此行，而是繼續閒懶，直到再次被提醒他們的本分。他們彼此所說的藉口是：*建造耶和華殿的時候尚未來到；*就是說：1. 「我們做工的時候尚未來到，因為我們被擄歸回後尚未恢復；我們的損失尚未補回，我們在世上尚未富裕起來。對於像我們這樣初入世界的人來說，這擔子太重了；讓我們先把自己的房屋建好，然後再談建造會堂的事，在此期間讓光禿的壇為我們效力，正如我們祖宗亞伯拉罕當初一樣。」他們沒有說他們根本不建造聖殿，而是說「現在還不是時候。」請注意，許多善工因被推遲而被擱置——正如腓力斯將他所受的知罪推遲到更方便的時候。他們不是說他們永不悔改、歸正、敬虔，而是說「現在還不是。」如此我們被差到世上來做的大事，在「一切時候都好」的藉口下就沒有做。2. 「神做工的時候尚未來到；因為（他們說）以合法方式加在我們身上的限制尚未解除，所以我們不可繼續——雖然目前有當局的默許。」請注意，我們容易曲解盡本分時護理上的挫折，以為那就是免除我們的本分，而那些挫折其實只是為了試驗和鍛煉我們的勇氣和信心。忽視本分是糟糕的，但以護理為藉口來護衛我們的疏忽更為糟糕。
II. 神為此疏忽而懲罰他們的審判是什麼（該 1:6、9-11）。他們忽視建造神的殿、推遲它，為的是有時間和金錢辦理世俗的事務。他們以必須養家為藉口，要求免除這昂貴的工程——他們的兒女必須有肉吃、有產業；他們在世上還沒有富裕起來之前，不能考慮重建聖殿。如今，為使刑罰與罪相稱，神以他的護理使他們一直落後，而他們以為不建殿可以避免的貧窮，神卻因他們不建殿而加在他們身上。他們感覺到了審判的痛苦，人人都抱怨天氣不調，五穀和牲畜大受損失，貿易衰退；但他們卻沒有感覺到審判的原因，以及神與他們相爭的根據。他們不願看見和承認，正是因為他們推遲建造聖殿，他們才伏在這些明顯的神不悅的憑據之下；所以神在此通知他們，這正是他與他們相爭的原因。請注意，我們需要神的先知和傳道人的幫助，為我們解釋不僅神口中的審判，更是他手中的審判——使我們不僅明白他話語中的心意，也明白他杖中的心意；不僅向我們揭示我們在哪裏得罪了神，更向我們揭示神在哪裏表示對我們不悅。讓我們觀察：
1. 神如何與他們相爭。他沒有再將他們交給被擄，也沒有如他們所當得的那樣興起外敵攻擊他們，而是親手管教他們；因為他的憐憫是大的。（1）那賜種給撒種之人的，卻不賜福給所撒的種子，於是它永不興旺；他們從它毫無所得，或近乎毫無所得。他們撒的種多（該 1:6）——耕種了大片土地，他們可以期望比平常有更好的收益，因為他們的地已長久休耕，已享受了安息年。他們撒種既多，就期望從中多得——足夠花費又有餘；但他們失望了：收的卻少——非常少（該 1:6）；盡了全力之後，所得的卻少（該 1:9）；沒有如他們所期望的那樣出產。賽 5:10：一賀梅珥穀種只結一伊法——一蒲式耳的播種只收一配克。請注意，我們對受造物的期望往往在最被提高時最受挫敗；那時當我們盼望多得，所得的卻少——使我們的期望唯獨從神而來，在他那裏必不至落空。我們在此被告知他們為何失望（該 1:10）：天就不降甘露；那掌握雲的鑰匙在他手中的，當地需要雨水時就關閉了雲，扣留了雨水——無論是早雨還是晚雨——於是地也不出土產；因為天若如銅，地就如鐵。穀物也許長得很好，應許極其豐盛的收成，但因著在結穗時缺少甘露，就永遠不飽滿——被日頭的炎熱烤焦而枯萎了。從被擄歸回的人長久在巴比倫赤貧度日，以為一旦重新擁有了自己的地、可以隨意支配，就再也不會缺乏了。但如果他們不能隨意支配雲，有地又有何用呢？神要使我們感受到我們對他必要而持續的倚靠——在一切因果鏈條中，從頭到尾——使我們任何時候都不能說：「如今我們不再需要神和他的護理了。」見何 2:21。但神不但扣留了清涼的雨，還命定了炎熱的酷暑（該 1:11）：我命乾旱臨到地土——命令天氣極其炎熱——於是地的出產都被烤焦了。請看每一個受造物對我們就是神所使之成為的那樣——或舒適或痛苦，或服事我們或為難我們。在下等受造物中，沒有什麼比太陽的熱更為世界所必需和有益的了；它使植物得生命，在春天更新地面。然而若它走到極端，就又毀壞一切。我們的創造主是我們最好的朋友；但我們若使他成為我們的仇敵，我們在受造物中最好的朋友也成了我們的仇敵。這乾旱是神所命的，它一蒙召就來；如同風和浪，太陽的光線也服從他。這乾旱是普遍的，其惡果也是廣泛的；這乾旱臨到山岡——因地勢高而首先受影響。山岡是他們的牧場，向來為羊群所覆蓋，如今卻沒有草。這乾旱臨到五穀、新酒和油；一切因炎熱的極端而失敗——一切地所出的土產；全都枯萎了。不但如此，它對人也有不良影響；炎熱使一些人衰弱——疲倦昏厥、精神耗損；又使另一些人發炎——陷入熱病。看來它也使牲畜染病。簡言之，它敗壞了他們手一切勞碌得來的——他們本希望靠它維持家庭。請注意，肚腹的食物是會朽壞的食物，我們若只為它勞力，就有失去勞力的危險；但我們若為那存到永生的食物勞力，就確知我們的勞苦在主裏不是徒然的。因為在信仰的事上殷勤人的手必使人富足，而在今世的事上，最謹慎、最勤勉的人往往也失去他們的勞力。快跑的未必能贏，勇力的未必能勝。（2）那賜糧給吃的人的，卻不賜福給他們所吃的餅，於是那餅不能滋養他們。田間穀物枯萎失敗的原因是可見的——是因為缺雨；但除此之外，他們帶回家的東西還暗暗地伴有毀壞和咒詛。[1.] 當他們把它放在倉裏時也不保險：我就吹去，這是萬軍之耶和華說的（該 1:9）——那使它枯萎了，如同春天的蓓蕾有時被嚴霜摧殘——我們看見其果效，卻不知其途徑。我就吹散；旁註如此讀。當人將財富堆積起來時，神可以輕易地以他口中的氣將之吹散——如同我們吹散一片羽毛。請注意，在這世上我們絕不能確定任何事；它不僅在田間時暴露於危險中，在屋內時也是如此；因為在那裏有蟲子咬、能鏽壞（太 6:19）。我們若要享受並持久地擁有今世的享受，就必須使神成為我們的朋友；因為他若賜福，才是真正的祝福；他若吹去，我們就不能期望從中得著好處：它們長出翅膀如鷹飛去。[2.] 當他們把它放在桌上時，它對他們就不是他們所期望的：「你們吃，卻不得飽」——或因為食物太稀、不能滿足，或因為胃口貪婪、不能滿意。你們吃，卻不能好好消化，因此不得滋養，也不達目的；或者你們不得飽是因為你們不知足，不以為足。你們喝，卻不得清涼舒爽；不得足；你們被限量，不足以解渴。新酒從你們口中斷絕了（珥 1:5），不但如此，你們連水也按分量和驚惶而喝；你們從中毫無安慰，因為毫無豐盛，仍時刻恐懼缺乏。[3.] 他們穿在背上的也不能使他們暖：你們穿衣服，卻不得暖；你們的衣服很快就穿破、變舊、變薄，因為神吹在其上——與以色列人在曠野中的衣服相反，因為神賜福給它們。使我們的衣服在我們身上溫暖的是神——當他使地安靜時（伯 37:17）。[4.] 他們裝在袋子裏的——不是花掉的，而是存起來的——也不保險：*那賺工錢的，*辛苦勞力得了工錢、以現成的通貨付給的，卻裝在破漏的囊中；它漏掉、不知不覺地消散。一切都如此稀少昂貴，他們賺得多快就花得多快。那些在地上積攢財寶的，就是裝在破漏的囊中；他們邊走邊失，後來的人又撿起來。但我們若在天上積攢財寶，就是為自己預備了不破舊的錢囊（路 12:33）。
2. 請注意神為何如此與他們相爭，攔阻了他們歸回時所應許的恩惠（珥 2:24）；他們惹動了他如此行：這是因為我的殿荒廢。這就是神與他們的爭執。聖殿的根基已立，但建造沒有進行。「各人都奔向自己的家，要完成它、使它便利華美，卻沒有人關心耶和華的殿；所以神在一切事上如此挫折你們，是要表明他因你們的疏忽而不悅，並使你們感覺到自己的罪和愚昧。」請注意，那些先求神的國和他的義的人，不但要得著它們，而且最有可能也加上別的東西；照樣那些忽視和推遲這些事的人，不但要失去它們，而且正當地也要被拿走別的東西。若神在今世的事上挫折我們，我們遇到患難和失望，我們必發現原因在此——我們當為神和我們的靈魂所做的工尚未做，我們求自己的事過於耶穌基督的事（腓 2:21）。
III. 先知對他們忽視聖殿工程所發的責備（該 1:4）：這殿仍然荒廢，你們自己還住天花板的房屋嗎？——要它們美化裝飾，又使你們的家人在其中安頓？他們不以必需的牆壁和屋頂為足，還要追求華美和情趣。「是時候了，」一個人說，「我的屋子該釘護牆板了。」「是時候了，」另一個人說，「我的該粉刷了。」而神的殿，這一切時間仍然荒廢，無人做工。「怎麼！」先知說，「是你們使你們的性情得滿足的時候，卻不是使你們的神得滿足的時候嗎？」他們的心態與大衛何等相反——大衛在香柏木的宮中不能安息，因為神的約櫃在帳幕裏（撒下 7:2）；又與所羅門何等相反——所羅門先建神的殿，後才為自己建宮殿。請注意，那些以今生的便利和裝飾為先於靈性生命的絕對必需的人，實在大大誤解了自己的利益；他們殷勤地充實自己的房屋，卻任由心中的神的殿荒廢，不為它做任何事、在其中也不做任何事。
IV. 先知對那些如此藐視神、因此惹動神公義不悅的人所給的好勸告。1. 他要他們反省：現在你們要省察自己的行為（該 1:5），又說（該 1:7）。「要感覺到神攻擊你們的手，探究其原因；思想你們做了什麼惹動神如此破壞你們的安慰；又思想你們要做什麼來表明你們的悔改，使神在憐憫中轉向你們。」請注意，省察自己的道路是我們每個人當盡的大本分——要將心放在自己的道上（原文如此），要思想自己的道路（詩 119:59），要考察和試驗它們（哀 3:40），要修平你腳下的路（箴 4:26）——以一切嚴肅將我們的心思應用於自省這重大而必要的本分，並與自己的心談論我們的屬靈狀況、過去的罪和未來的本分；因為罪是我們必須交賬的，本分是我們必須做的；因此我們當在此上殷勤查問，而不是在事件上——那些我們必須交給神。許多人眼光銳利地窺探別人的道路，對自己的卻十分疏忽；而我們當關心的是各人察驗自己的行為（加 6:4）。2. 他要他們悔改（該 1:8）：*「你們要上山，*到黎巴嫩，*取木料，*和其他所缺的材料，*建造這殿；*不可再拖延，要認真去做。」請注意，我們省察自己的道路，必須在我們發現其中有什麼不對的地方加以改正。若有什麼本分長久被忽略，那不是它仍當如此的理由，而是為何如今終當恢復的理由——遲做總比不做好。為了鼓勵他們認真從事這工作，他向他們保證：（1）他們在其中必蒙他悅納：建造這殿，我就因此喜樂；這就足以鼓勵他們以歡欣和決心投身其中，無論代價多大也堅持到底。請注意，無論神在其中喜樂的事——當它被做成時——我們都當樂於去做，並以此為足夠的動力去著手和堅持；因為在我們的心中能有什麼比貢獻於神所喜樂之事更大的滿足呢？我們最高的志向當是得主喜悅（林後 5:9）。雖然他們曾愚昧地忽略了神的殿，但若他們終於恢復關心它，神就不記念他們從前的疏忽，反要在動手中喜樂。那些長久推遲歸向神的人，若終於全心歸回，就不可絕望於神的恩惠。（2）他要因它得榮耀：*我就得榮耀，這是耶和華說的。*聖殿建成後，他要在其中被服事和敬拜，又要在親近他的人中間被尊為聖。為使神得榮耀而傾注一切可能的關懷、勞苦和代價，是值得的。
orihinal na Ingles
The Jews Reproved; God's Controversy with the Jews; The Prophet's Good Advice (520 BC)
¹ In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
² 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.
³ Then came the word of the LORD by Haggai the prophet, saying,
⁴ Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?
⁵ Now therefore thus saith the LORD of hosts; Consider your ways.
⁶ 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.
⁷ Thus saith the LORD of hosts; Consider your ways.
⁸ 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.
⁹ Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house.
¹⁰ Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.
¹¹ And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
It was the complaint of the Jews in Babylon that they saw not their signs, and there was no more prophet (Ps 74:9), which was a just judgment upon them for mocking and misusing the prophets. We read of no prophets they had in their return, as they had in their coming out of Egypt, Ho 12:13. God stirred them up immediately by his Spirit to exert themselves in that escape (Ezr 1:5); for, though God makes use of prophets, he needs them not, he can do his work without them. But the lamp of Old-Testament prophecy shall yet make some bright and glorious efforts before it expire; and Haggai is the first that appears under the character of a special messenger from heaven, when the word of the Lord had been long precious (as when prophecy began, 1Sa 3:1) and there had been no open vision. In the reign of Darius Hystaspes, the third of the Persian kings, in the second year of his reign, this prophet was sent; and the word of the Lord came to him, and came by him to the leading men among the Jews, who are here named, Hag 1:1. The chief governor, 1. In the state; that was Zerubbabel, the son of Shealtiel, of the house of David, who was commander-in-chief of the Jews, in their return out of captivity. 2. In the church; and that was Joshua the son of Josedech, who was now high priest. They were great men and good men, and yet were to be stirred up to their duty when they grew remiss. What the people also were faulty in they must be told of, that they might use their power and interest for the mending of it. The prophets, who were extraordinary messengers, did not go about to set aside the ordinary institutions of magistracy and ministry, but endeavoured to render both more effectual for the ends to which they were appointed, for both ought to be supported. Now observe,
I. What the sin of the Jews was at this time, Hag 1:2. As soon as they came up out of captivity they set up an altar for sacrifice, and within a year after laid the foundations of a temple, Ezr 3:10. They then seemed very forward in it, and it was likely enough that the work would be done suddenly; but, being served with a prohibition some time after from the Persian court, and charged not to go on with it, they not only yielded to the force, when they were actually under it, which might be excused, but afterwards, when the violence of the opposition had abated, they continued very indifferent to it, had no spirit nor courage to set about it again, but seemed glad that they had a pretence to let it stand still. Though those who are employed for God may be driven off from their work by a storm, yet they must return to it as soon as the storm is over. These Jews did not do so, but continued loitering until they were afresh reminded of their duty. And that which they suggested one to another was, The time has not come, the time that the Lord's house should be built; that is, 1. "Our time has not come for the doing of it, because we have not yet recovered, after our captivity; our losses are not repaired, nor have we yet got before-hand in the world. It is too great an undertaking for new beginners in the world, as we are; let us first get our own houses up, before we talk of building churches, and in the mean time let a bare altar serve us, as it did our father Abraham." They did not say that they would not build a temple at all, but, "Not yet; it is all in good time." Note, Many a good work is put by by being put off, as Felix put off the prosecution of his convictions to a more convenient season. They do not say that they will never repent, and reform, and be religious, but, "Not yet." And so the great business we were sent into the world to do is not done, under pretence that it is all in good time to go about it. 2. "God's time has not come for the doing of it; for (say they) the restraint laid upon us by authority in a legal way is not broken off, and therefore we ought not to proceed, though there be a present connivance of authority." Note, There is an aptness in us to misinterpret providential discouragements in our duty, as if they amounted to a discharge from our duty, when they are only intended for the trial and exercise of our courage and faith. It is bad to neglect our duty, but it is worse to vouch Providence for the patronising of our neglects.
II. What the judgments of God were by which they were punished for this neglect, Hag 1:6,9-11. They neglected the building of God's house, and put that off, that they might have time and money for their secular affairs. They desired to be excused from such an expensive piece of work under this pretence, that they must provide for their families; their children must have meat and portions too, and, until they have got before-hand in the world, they cannot think of rebuilding the temple. Now, that the punishment might answer to the sin, God by his providence kept them still behind-hand, and that poverty which they thought to prevent by not building the temple God brought upon them for not building it. They were sensible of the smart of the judgment, and every one complained of the unseasonable weather, the great losses they sustained in their corn and cattle, and the decay of trade; but they were not sensible of the cause of the judgment, and the ground of God's controversy with them. They did not, or would not, see and own that it was for their putting off the building of the temple that they lay under these manifest tokens of God's displeasure; and therefore God here gives them notice that this is that for which he contended with them. Note, We need the help of God's prophets and ministers to expound to us, not only the judgments of God's mouth, but the judgments of his hands, that we may understand his mind and meaning in his rod as well as in his word, to discover to us not only wherein we have offended God, but wherein God shows himself offended at us. Let us observe,
1. How God contended with them. He did not send them into captivity again, nor bring a foreign enemy upon them, as they deserved, but took the correcting of them into his own hands; for his mercies are great. (1.) He that gives seed to the sower denied his blessing upon the seed sown, and then it never prospered; they had nothing, or next to nothing, from it. They sowed much (Hag 1:6), kept a great deal of ground in tillage, which, they might expect, would turn to a better advantage than usual, because their land had long lain fallow and had enjoyed its sabbaths. Having sown much, they looked for much from it, enough to spend and enough to spare too; but they were disappointed: They bring in little, very little (Hag 1:6); when they have made the utmost of it, it comes to little (Hag 1:9); it did not yield as they expected. Isa 5:10, The seed of a homer shall yield an ephah, a bushel's sowing shall yield a peck. Note, Our expectations from the creature are often most frustrated when they are most raised; and then, when we look for much, it comes to little, that our expectation may be from God only, in whom it will be outdone. We are here told how they came to be disappointed (Hag 1:10): The heaven over you is stayed from dew; he that has the key of the clouds in his hands shut them up, and withheld the rain when the ground called for it, the former or the latter rain, and then of course the earth is stayed from her fruit; for, if the heaven be as brass, the earth is as iron. The corn perhaps came up very well, and promised a very plentiful crop, but, for want of the dews at earing-time, it never filled, but was parched with the heat of the sun and withered away. The restored captives, who had long been kept bare in Babylon, thought they should never want when they had got their own land in possession again and had that at command. But what the better are they for it, unless they had the clouds at command too? God will make us sensible of our necessary and constant dependence upon him, throughout all the links in the chain of second causes, from first to last; so that we can at no time say, "Now we have no further occasion for God and his providence." See Ho 2:21. But God not only withheld the cooling rains, but he appointed the scorching heats (Hag 1:11): I called for a drought upon the land, ordered the weather to be extremely hot, and then the fruits of the earth were burnt up. See how every creature is that to us which God makes it to be, either comfortable or afflictive, serving us or incommoding us. Nothing among the inferior creatures is so necessary and beneficial to the world as the heat of the sun; it is that which puts life into the plants and renews the face of the earth at spring. And yet, if that go into an extreme, it undoes all again. Our Creator is our best friend; but, if we make him our enemy, we make the best friends we have among the creatures our enemies too. This drought God called for, and it came at the call; as the winds and the waves, so the rays of the sun, obey him. It was universal, and the ill effects of it were general; it was a drought upon the mountains, which, lying high, were first affected with it. The mountains were their pasture-grounds, and used to be covered over with flocks, but now there was no grass for them. It was upon the corn, the new wine, and the oil; all failed through the extremity of the hot weather, even all that the ground brought forth; it all withered. Nay, it had a bad influence upon men; the hot weather enfeebled some, and made them weary and faint, and spent their spirits; it inflamed others, and put them into fevers. It should seem, it brought diseases upon cattle too. In short, it spoiled all the labour of their hands, which they hoped to eat of and maintain their families by. Note, Meat for the belly is meat that perishes, and, if we labour for that only, we are in danger of losing our labour; but we are sure our labour shall not be in vain in the Lord if we labour for the meat which endures to eternal life. For the hand of the diligent, in the business of religion, will infallibly make rich, whereas, in the business of this life, the most solicitous and the most industrious often lose the labour of their hands. The race is not to the swift, nor the battle to the strong. (2.) He that gives bread to the eater denied his blessing upon the bread they ate, and then that did not nourish them. The cause of the withering and failing of the corn in the field was visible—it was for want of rain; but, besides that, there was a secret blast and curse attending that which they brought home. [1.] When they had it in the barn they were not sure of it: I did blow upon it, saith the Lord of hosts (Hag 1:9), and that withered it, as buds are sometimes blasted in the spring by a nipping frost, which we see the effects of, but know not the way of. I did blow it away; so the margin reads it. When men have heaped wealth together God can scatter it with the breath of his mouth as easily as we can blow away a feather. Note, We can never be sure of any thing in this world; it is exposed, not only when it is in the field, but when it is housed; for there moth and rust corrupt, Mt 6:19. And, if we would have the comfort and continuance of our temporal enjoyments, we must make God our friend; for, if he bless them to us, they are blessings indeed, but if he blow upon them we can expect no good from them: they make themselves wings and fly away. [2.] When they had it upon the board it was not that to them that they expected: "You eat, but you have not enough, either because the meat is washy, and not satisfying, or because the stomach is greedy, and not satisfied. You eat, but you have no good digestion, and so are not nourished by it, nor does it answer the end, or you have not enough because you are not content, nor think it enough. You drink, but are not cooled and refreshed by it; you are not filled with drink; you are stinted, and have not enough to quench your thirst. The new wine is cut off from your mouth (Joe 1:5), nay, and you drink your water too by measure and with astonishment; you have no comfort of it, because you have no plenty of it, but are still in fear of falling short." [3.] That which they had upon their backs did them no good there: "You clothe yourselves, but there is none warm; your clothes soon wear out, and wax old, and grow thin, because God blows upon them," contrary to what Israel's did in the wilderness when God blessed them. It is God that makes our garments warm upon us, when he quiets the earth, Job 37:17. [4.] That which they had in their bags, which was not laid out, but laid up, they were not sure of: "He that earns wages by hard labour, and has it paid him in ready current money, puts it into a bag with holes; it drops through, and wastes away insensibly. Every thing is so scarce and dear that they spend their money as fast as they get it." Those that lay up their treasure on earth put it into a bag with holes; they lose it as they go along, and those that come after them pick it up. But, if we lay up our treasure in heaven, we provide for ourselves bags that wax not old, Lu 12:33.
2. Observe wherefore God thus contended with them, and stopped the current of the favours promised them at their return (Joe 2:24); they provoked him to do it: It is because of my house that is waste. This is the quarrel God has with them. The foundation of the temple is laid, but the building does not go on. "Every man runs to his own house, to finish that, and to make that convenient and fine, and no care is taken about the Lord's house; and therefore it is that God crosses you thus in all your affairs, to testify his displeasure against you for that neglect, and to bring you to a sense of your sin and folly." Note, As those who seek first the kingdom of God and the righteousness thereof shall not only find them, but are most likely to have other things added to them, so those who neglect and postpone those things will not only lose them, but will justly have other things taken away from them. And if God cross us in our temporal affairs, and we meet with trouble and disappointment, we shall find this is the cause of it, the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Jesus Christ, Php 2:21.
III. The reproof which the prophet gives them for their neglect of the temple-work (Hag 1:4): "Is it time for you, O you! to dwell in your ceiled houses, to have them beautified and adorned, and your families settled in them?" They were not content with walls and roofs for necessity, but they must have for gaiety and fancy. "It is high time," says one, "that my house were wainscoted." "It is high time," says another, "that mine were painted." And God's house, all this time, lies waste, and nothing is done at it. "What!" says the prophet, "is it time that you should have your humour pleased, and not time you should have your God pleased?" How much was their disposition the reverse of David's, who could not be easy in his house of cedar while the ark of God was in curtains (2Sa 7:2), and of Solomon's, who built the temple of God before he built a palace for himself. Note, Those are very much strangers to their own interest who prefer the conveniences and ornaments of the temporal life before the absolute necessities of the spiritual life, who are full of care to enrich their own houses, while God's temple in their hearts lies waste, and nothing is done for it or in it.
IV. The good counsel which the prophet gives to those who thus despised God, and whom God was therefore justly displeased with. 1. He would have them reflect: Now therefore consider your ways, Hag 1:5 and again Hag 1:7. "Be sensible of the hand of God gone out against you, and enquire into the reason; think what you have done that has provoked God thus to break in upon your comforts; and think what you will do to testify your repentance, that God may return in mercy to you." Note, It is the great concern of every one of us to consider our ways, to set our hearts to our ways (so the word is), to think on our ways (Ps 119:59), to search and try them (La 3:40), to ponder the path of our feet (Pr 4:26), to apply our minds with all seriousness to the great and necessary duty of self-examination, and communing with our own hearts concerning our spiritual state, our sins that are past, and our duty for the future; for sin is what we must answer for, duty is what we must do; about these therefore we must be inquisitive, rather than about events, which we must leave to God. Many are quick-sighted to pry into other people's ways who are very careless of their own; whereas our concern is to prove every one his own work, Ga 6:4. 2. He would have them reform (Hag 1:8): "Go up to the mountain, to Lebanon, and bring wood, and other materials that are wanting, and build the house with all speed; put it off no longer, but set to it in good earnest." Note, Our considering our ways must issue in the amending of whatever we find amiss in them. If any duty has been long neglected, that is not a reason why it should still be so, but why now at length it should be revived; better late than never. For their encouragement to apply in good earnest to this work, he assures them, (1.) That they should be accepted of him in it: Build the house, and I will take pleasure in it; and that was encouragement enough for them to apply to it with alacrity and resolution, and to go through with it, whatever it cost them. Note, Whatever God will take pleasure in, when it is done, we ought to take pleasure in the doing of, and to reckon that inducement enough to set about it, and go on with it in good earnest; for what greater satisfaction can we have in our own bosoms than in contributing any thing towards that which God will take pleasure in? It ought to be the top of our ambition to be accepted of the Lord, 2Co 5:9. Though they had foolishly neglected the house of God, yet, if at length they will resume the care of it, God will not remember against them their former neglects, but will take pleasure in the work of their hands. Those who have long deferred their return to God, if at length they return with all their heart, must not despair of his favour. (2.) That he would be honoured by them in it: I will be glorified, saith the Lord. He will be served and worshipped in the temple when it is built, and sanctified in those that come nigh to him. It is worth while to bestow all possible care, and pains, and cost, upon that by which God may be glorified.
12-15
The People's Obedience (520 BC)
繁體中文
百姓的順服（主前520年）
¹² 那時，撒拉鐵的兒子所羅巴伯和約撒答的兒子大祭司約書亞，並剩下的百姓，都聽從耶和華他們神的話，和先知哈該奉耶和華他們神差遣所說的話；百姓也在耶和華面前存敬畏的心。
¹³ 耶和華的使者哈該就奉耶和華差遣對百姓說：耶和華說：我與你們同在。
¹⁴ 耶和華激動猶大省長撒拉鐵的兒子所羅巴伯的靈，和約撒答的兒子大祭司約書亞的靈，並剩下百姓的靈；他們就來為萬軍之耶和華他們神的殿做工。
¹⁵ 這是在大利烏王第二年六月二十四日。
金耳環（所羅門說）和*精金的妝飾，*在神和人眼中何等可愛、何等可悅——就是智慧人的勸戒，在聽從者的耳中（箴 25:12）。此處的先知是奉神之名一位智慧而忠實的勸戒者，他遇到了一個聽從的耳朵。前一篇信息在百姓中間得到了所期望的果效，而他們的順服也從神那裏得到了當有的鼓勵。請注意：
I. 百姓如何以盡本分的方式歸向神。一切聽見那篇信息的人都以愛心領受了那話，並在其中受了感動。所羅巴伯——主要的官長——不認為自己在神話語的責備和命令之上。他是一個在自己的時代大有作為、對教會的益處大有貢獻的人，卻沒有以自己從前的功勞來回答對他目前懈怠的責備，而是順服了它。約書亞作為大祭司，本分是教導人，卻樂意自己受教，也樂意接受勸誡和教導。剩下的百姓（他們的全部也不過是一個餘民——以色列數萬人中的極少數）也非常柔順；他們都*聽從了耶和華他們神的話，*將頸項伏在他誡命的軛下，他們如此行在此被記錄為他們的尊榮（該 1:12）。他們的父說：*兒子啊，你今天到我的葡萄園——我的聖殿——去做工；*他們不但說：主啊，我們去，而且立即去了。1. 他們視先知為耶和華的使者，視他所傳的話為耶和華給他們的信息；因此不當作人的話領受，而是當作全能神的話領受；他們聽從了他的話——如同耶和華他們神所差遣的（該 1:12）。請注意，在聽從神的傳道人時，我們當仰望那差遣他們的，為他的緣故接待他們——只要他們照著委任而行。2. 他們在耶和華面前存敬畏的心。預言對他們是新事；他們很久沒有從天上來的特別使者了，因此如今有了一位——而且只有一位——他們對他格外敬重；而他們的祖宗有許多先知時卻嘲笑和虐待他們。有時如此：當好的講道最稀少時，它做最多的善工；而豐富降下的嗎哪卻被厭惡為淡薄的食物。因為他們如此樂意接待了這位先知，神在一兩個月之內就為他們興起了另一位（亞 1:1）。他們在耶和華面前存敬畏的心；他們對神的權威極為敬重，對神的怒氣極為畏懼，是那些因神的話戰兢的人。他們從前所受的神的審判雖然極其嚴厲，卻沒有使他們在耶和華面前敬畏——直到神的話被差來解釋他的護理，那時他們才敬畏。請注意，對神聖潔的敬畏對我們順服他有很大的影響。*當存畏懼事奉耶和華；*我們若不敬畏他，就必不事奉他。3. 耶和華激動他們的靈（該 1:14）。（1）他激發他們去盡本分，使他們有心志著手去做。請注意，當神以他的恩典激動我們的靈來順從時，神的話就成功了；若沒有那恩典，我們就會仍然麻木，對一切善事完全悖逆。是在神大能的日子，我們才成為願意的。（2）他在本分中鼓勵他們，並以那些鼓勵擴大他們的心（詩 119:32）。他們聽見話語時就懼怕；但為免他們在那懼怕的重壓下消沉，神激動他們，使他們愉快而勇敢地面對可能遇到的困難。請注意，當神有工作要做時，他要麼找到、要麼造就能做的人，並激動他們去做。4. 他們以一切可能的力量投入工作：*他們就來為萬軍之耶和華他們神的殿做工。各人照自己的能力和才幹，這樣或那樣地動手推進那善工；他們如此行是仰望神為萬軍之耶和華，*又為他們的神——以色列的神。想到神以他的護理在世界上的主權統治，以及他藉恩典與他百姓的盟約關係，就當激動我們的靈為他做工，並盡我們所能推進他國度在人中的利益。5. 他們迅速如此行；哈該向它們宣講這篇信息不過是六月初一日，到同月二十四日——僅僅三個多星期之後——他們就都忙著在耶和華他們神的殿中做工了（該 1:15）。這表明他們為自己迄今的拖延感到羞愧，如今既被知罪又被呼召，就決心不再拖延，而要趁熱打鐵，在受知罪之時著手工作。請注意，那些虛度光陰的人需要贖回光陰；我們在善事上閒懶越久，被知罪自己的愚昧時就越當急速。
II. 神如何以憐憫的道路迎接他們。那位給他們責備的先知，也給了他們一句非常安慰、非常鼓舞人心的話（該 1:13）：*那時耶和華的使者哈該奉耶和華差遣對百姓說——在他的名裏，也是從他那裏——說：耶和華說：我與你們同在。這就是他所要說的一切，而這就夠了；如同基督對門徒所說的（太 28:20）：「我就常與你們同在，直到世界的末了。我與你們同在，*就是說：我必赦免你們迄今的疏忽，那些不再被記念在你們身上；我必挪去你們因那些疏忽而受到的審判，並要為你們顯現——正如我從前在其中向你們顯現反對你們一樣。*我與你們同在，*保護你們脫離那些對你們工作懷恨的仇敵，又要使你們興盛、使你們在其中成功——與你們同在，堅固你們的手，賜福手中的工作；若沒有這賜福，建造的人就枉然勞力。」請注意，為神做工的人有神與他們同在；他若為我們，誰能反對我們呢？他若與我們同在，有什麼困難能攔在我們面前呢？
orihinal na Ingles
The People's Obedience (520 BC)
¹² Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
¹³ Then spake Haggai the LORD's messenger in the LORD's message unto the people, saying, I am with you, saith the LORD.
¹⁴ And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
¹⁵ In the four and twentieth day of the sixth month, in the second year of Darius the king.
As an ear-ring of gold (says Solomon), and an ornament of fine gold, so amiable, so acceptable, in the sight of God and man, is a wise reprover upon an obedient ear, Pr 25:12. The prophet here was a wise but faithful reprover, in God's name, and he met with an obedient ear. The foregoing sermon met with the desired success among the people, and their obedience met with due encouragement from God. Observe,
I. How the people returned to God in a way of duty. All those to whom that sermon was preached received the word in the love of it, and were wrought upon by it. Zerubbabel, the chief governor, did not think himself above the check and command of God's word. He was a man that had been eminently useful in his day, and serviceable to the interest of the church, yet did not plead his former merits in answer to this reproof for his present remissness, but submitted to it. Joshua's business, as high priest, was to teach, and yet he was willing himself to be taught, and willingly received admonition and instruction. The remnant of the people (and the whole body of them was but a remnant, a very few of the many thousands of Israel) also were very pliable; they all obeyed the voice of the Lord their God, and bowed their neck to the yoke of his commands, and it is here recorded to their honour that they did so, Hag 1:12. Their father said, Sons, go work to-day in my vineyard, in my temple; and they not only said, We go, sir, but they went immediately. 1. They looked upon the prophet to be the Lord's messenger, and the word he delivered to be the Lord's message to them; and there-fore received it not as the word of man, but as the word of Almighty God; they obeyed his words, as the Lord their God had sent him, Hag 1:12. Note, In attending to God's ministers we must have an eye to him that sent them, and receive them for his sake, while they act according to their commission. 2. They did fear before the Lord. Prophecy was a new thing with them; they had had no special messenger from heaven for a great while, and therefore now that they had one, and but one, they paid an extraordinary regard to him; whereas their fathers, who had many prophets, mocked and misused them. It is sometimes so; when good preaching is most scarce it does most good, whereas the manna that is rained in plenty is loathed as light bread. And, because they so readily received this prophet, God, within a month or two after, raised them up another, Zec 1:1. They feared before the Lord; they had a great regard to the divine authority and a great dread of the divine wrath, and were of those that trembled at God's word. The judgments of God which they had been under, though very severe, had not prevailed to make them fear before the Lord, until the word of God was sent to expound his providences, and then they feared. Note, A holy fear of God will have a great influence upon our obedience to him. Serve the Lord with fear; if we fear him not, we shall not serve him. 3. The Lord stirred up their spirits, Hag 1:14. (1.) He excited them to their duty, and put it into their hearts to go about it. Note, Then the word of God has its success when God by his grace stirs up our spirits to comply with it; and without that grace we should remain stupid and utterly averse to every thing that is good. It is in the day of a divine power that we are made willing. (2.) He encouraged them in their duty, and with those encouragements enlarged their hearts, Ps 119:32. When they heard the word they feared; but, lest they should sink under the weight of that fear, God stirred them up, and made them cheerful and bold to encounter the difficulties they might meet with. Note, When God has work to do, he will either find or make men fit to do it, and stir them up to it. 4. They applied to their work with all possible vigour: They came and did work in the house of the Lord of hosts their God. Every one, according as his capacity or ability was, lent a hand, some way or other, to further that good work; and this they did with an eye to God as the Lord of hosts, and as their God, the God of Israel. The consideration of God's sovereign dominion in the world by his providence, and his covenant-relation to his people by his grace, should stir up our spirits to act for him, and for the advancement of the interest of his kingdom among men, to the utmost of our power. 5. They did this speedily; it was but on the first day of the sixth month that Haggai preached them this sermon, and by the twenty-fourth of the same month, little more than three weeks after, they were all busy working in the house of the Lord their God, Hag 1:15. To show that they were ashamed of their delays hitherto, now that they were convinced and called they were resolved to delay no longer, but to strike while the iron was hot, and to set about the work while they were under convictions. Note, Those that have lost time have need to redeem time; and the longer we have loitered in that which is good the more haste we should make when we are convinced of our folly.
II. How God met them in a way of mercy. The same prophet that brought them the reproof brought them a very comforting encouraging word (Hag 1:13): Then spoke Haggai, the Lord's messenger, in the Lord's message, in his name, and as from him, saying, I am with you, saith the Lord. That is all he has to say, and that is enough; as that word of Christ to his disciples is (Mt 28:20), "Lo, I am with you always, even to the end of the world. I am with you, that is, I will forgive your neglects hitherto, and they shall not be remembered against you; I will remove the judgments you have been under for those neglects, and will appear for you, as I have in them appeared against you. I am with you to protect you against your enemies that bear ill-will to your work, and to prosper you, and to give you success in it—with you to strengthen your hands, and bless the work of them, without which blessing those labour in vain that build." Note, Those that work for God have God with them; and, if he be for us, who can be against us? If he be with us, what difficulty can stand before us?
在本章中，繼預言的序言之後，我們看到：I. 責備猶太百姓在建造聖殿上的遲延和怠惰——這事惹動神以饑荒和匱乏的審判與他們相爭；同時勸勉他們重新恢復那善工並認真推進（該 1:1-11）。II. 這篇信息的良好果效——顯明於百姓的歸回和對那工程的殷勤投入；其中先知奉神的名激動和鼓勵他們，向他們保證神與他們同在（該 1:12-15）。