Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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- Ye have sown much, &c.] The expostulation is very abrupt and forcible in the Hebrew, “Ye sowed much, but to bring in little! To eat, but not to satiety! To drink, but not to exhilaration! To clothe (oneself), but not for warmth, to him (the wearer)!” The description refers not to one year, but to many. It coincides with the whole period of their sloth and neglect in the matter of the Temple. It points to a double judgment, dearth and scarcity in the fruits of the ground, and (what often accompanies this, for the same adverse influences which blight the earth are injurious to the human frame) want of power in the body of man, to assimilate and benefit by food and drink and clothing.
he that earneth wages] The judgment is not confined to the fruits of the earth, but extends to all branches of human industry. Disappointment and loss mar all alike. “The labour pictured is not only fruitless, but wearisome and vexing. There is a seeming result of all the labour, something to allure hopes; but forthwith it is gone. The heathen assigned a like baffling of hope as one of the punishments of hell.” Pusey.
Haggai 1:6. Ye have sown much, and bring in little— "Consider both your ingratitude in neglecting to restore my house and worship; and what you have acquired by your dealings: while devoid of my blessing and protection, none of your undertakings thrive; nor do you enjoy the fruits of your labour: the reason of this is evident." See Haggai 1:9.
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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.
Ye have sown much and bring in little — This was visible to them; and they are called upon to consider it. The philosopher affirms that man is therefore the wisest of creatures, because he alone can compute and consider. And yet how little doth man respect this privilege, without which he were to be sorted with beasts or madmen! "God hearkened and heard, but no man spake advisedly, no man repented of his wickedness, saying, What have I done?" Jeremiah 8:6 ; no man humbled himself under the mighty hand of God, though God thrust him down, as it were, with a thump upon the back. Most men’s minds are as ill set as their eyes are; neither of them look inwards. "Lord," saith the prophet, "when thy hand is lifted up, they will not see: but they shall see," …, Isaiah 26:11 . So, when God’s rod call for reformation they will not hear it and who hath appointed it, but they shall hear, Job 33:15 . Conscience, their domestic chaplain, shall ring this peal in their ears, "Consider your ways: Ye have sowed much but brought in little," … Omnia fuistis et nihil profuit, you have tried all ways to live, and it will not be, laboured all night, and taken nothing, "laboured in the very fire, and wearied yourselves for your vanity," Habakkuk 2:13 ; as those that seek after the philosopher’s stone, the most they can look for is their labour for their pains. Either vanity or violence hath exhausted you, as Zechariah 8:10 , and God’s vengeance is visible enough in those secret issues and drains of expense at which your estates run out, because he puts not his holy finger on the hole in the bottom of the bag. For it is his blessing alone that maketh rich, Proverbs 10:22 "and except he build the house, they labour in vain that build it," Psalms 127:1 . There is a curse upon unlawful practices, though men be never so industrious, as in Jehoiakim, Jeremiah 22:13-19 And all their policies, without dependence upon him for direction and success, are but arena sine calce, sand without lime; they will not hold together when we have most need of them, but fall asunder, like untempered mortar. Hence the Psalmist assureth us that "promotion comes neither from the east, nor from the west, nor yet from the south," where the warm sunshine is, "but from the Lord: he putteth down one, and setteth up another," Psalms 75:6 . So Hannah: "The Lord," saith she, "maketh poor, and maketh rich: he bringeth low, and lifteth up," 1 Samuel 2:7 . And albeit no man knows either love or hatred by all that is before them, because all things come alike to all, Ecclesiastes 9:1-2 (God maketh a scatter, as it were, of these outward commodities: good men gather them, bad men scramble for them), yet if he blow upon a man’s estate, and by losses and crosses so beat him down with his own bare hand (as here in the text) that either he hath not to eat, or dare not eat his fill for fear of wanting another day, or if he do eat, yet the staff of bread being broken, and for want of God’s concurrence, he eats and is not satisfied, …, he hath but prisoners’ pittance, which will neither keep him alive nor yet suffer him to die; he is to be very sensible of it, to consider his ways, and looking upon his penury (as a piece of the curse for neglect of God’s service, Leviticus 26:14-20 ), to deprecate that last and worst of miseries, the judgment of pining away in their iniquities, Leviticus 26:39 . This is worse than any scarcity, than any bulimy or doggish appetite, a disease common in times of famine. "The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want," Proverbs 14:25 . As his belly prepareth deceit, Job 15:35 , so it suffers deceit; imposturam faciunt et patiuntur, as the emperor said of them that sold glass for pearls. Fumos vendidit, fumo pereat, he that sells vapours let him pass away as a vapour. as another. Ye looked for much, and lo it came to little, as it followeth, Haggai 1:9 ; and why? but because they thought every little too much for God, and all well saved that was kept from him, Malachi 3:9-11 . See Trapp on " Malachi 3:9 " See Trapp on " Malachi 3:10 " See Trapp on " Malachi 3:11 " The Popish commentators upon this text call upon the people (if ever they mean to thrive) to keep holy days, to, hear masses, …; yea, some priests in Gerson’s time publicly preached to the people that whosoever would hear a mass he should not fall blind on that day, nor be taken away by sudden death, nor want sufficient sustenance, Non erit caecus, nec subito morietur, nec carebit sufficienti sustentatione. This was more than they had good warrant to promise; and yet they are believed. Shall not we learn to live by faith, to trust "in the Lord and do good? so shalt thou dwell in the land, and verily thou shalt be fed," Psalms 37:3 . The wicked in the fulness of their sufficiency are in straits, Job 20:22 . Contrarily, the godly, in the fulness of their straits are in a sufficiency; and this is the gain of godliness, 1 Timothy 6:6 . Piety is never without a well-contenting sufficiency, it hath treasure that faileth not, bags that wax not old, Luke 12:33 ; and shall have hereafter riches without rust, wealth without want, store without sore, beauty without blemish, mirth without mixture.
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Thus saith the Lord of hosts, Consider your ways. What they have been; what has been the consequence of them; and to what the above things are to be ascribed. This exhortation is repeated, to impress it the more upon their minds; and to denote the importance of it, and the necessity of such a conduct; See Gill on Haggai 1:5.
See Haggai 1:5. Debate it with yourselves, both as to what is already past, and what will be for time to come; it hath not been a chance, or an evil which none can tell whence it proceeds, it is from your neglect of God, his temple and worship.
Verses 7-11. - § 2. The prophet urges the people to work zealously at the building; only thus could they hope for the removal of their present disasters. Verse 7. - (See note on ver. 5.) The repetition of the call to reflection is needed (comp. Philippians 3:1). Former experience opens the way to the injunction in ver. 8.
Thus saith the LORD of hosts; Consider your ways.
Consider your ways — See Haggai 1:5 . Do it early and earnestly. Excutite vos, iterumque excutite, as Tremellius rendereth that in Zephaniah 2:1 "Search you, search you, O nation not worthy to be beloved." So Lamentations 3:40 "Let us search and try our ways." Not search only, but try, and, as it were, sift them to the bran. So 2 Corinthians 13:5 "Examine yourselves whether ye be in the faith: prove your own selves," as it were, with redoubled diligence, in a most needful but much neglected duty, of dealing with your own hearts. But if ye will not, see that flaming place, Ezekiel 16:43 . If men will not judge themselves, God will; as, though scholars will not scan their verses, their masters will. Men are as loth to review their actions, and read the blurred writings of their own hearts, as schoolboys are to parse their lessons and false Latins they have made. But as he who will not cast up his books, his books will cast up him at length; so those that will not consider their ways, and take themselves to task, shall find that sparing a little pains at first will double it in the end; and that the best that can come of this forlorn negligence is the bitter pangs of repentance. Oh, therefore, that, with Solomon’s wise man, we had our eyes in our heads, and not in the corners of the earth! Ecclesiastes 2:14 . And that our eyes were, like the windows in Solomon’s temple, broad inward, that we might see our sins to confession, so should we never see them to our confusion, 1 Kings 6:4 . The Israelites confessed their murmuring and stubbornness when God sent evil angels among them, that is, some messengers of his wrath and displeasure. The prophet Haggai here would have their posterity consider, and better consider, since the hand of God was so heavy upon them, and that he came against them, as it were, with a drawn sword, how they might disarm his just indignation by a speedy reformation. To which purpose he addeth,
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(6) Ye have sown much . . .—Literally, Ye have been sowing much and bringing in little; eating, and it was not to satisfaction; drinking, and it was not to fulness; clothing yourselves, and it was not for any one’s being warm, &c. This description of course merely implies that, notwithstanding all their labours, there was not much to eat, drink, or put on. Compare the use of the phrase “ye shall eat and not be satisfied,” in Leviticus 26:26.
To put it into a bag with holes.—The last clause expresses in a bold metaphor the general prevalence of poverty. Scarcity necessitated high prices, so that money “ran away” as fast as it was earned.