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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)
简体中文
犹太人受责备；神与犹太人的争辩；先知的良言（主前520年）
¹ 大流士王第二年六月初一日，耶和华的话借先知哈该向犹大省长撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚说，
² 万军之耶和华如此说：这百姓说，建造耶和华殿的时候尚未来到。
³ 那时耶和华的话临到先知哈该说，
⁴ 这殿仍然荒凉，你们自己还住在天花板装修华美的房屋里吗？
⁵ 现在万军之耶和华如此说：你们要省察自己的行为。
⁶ 你们撒的种多，收的却少；你们吃，却不得饱；喝，却不得足；穿衣服，却不得暖；得工钱的，将工钱装在破漏的囊中。
⁷ 万军之耶和华如此说：你们要省察自己的行为。
⁸ 你们要上山取木料，建造这殿，我就因此喜乐，且得荣耀。这是耶和华说的。
⁹ 你们盼望多得，所得的却少；你们收到家中，我就吹去。这是为什么呢？因为我的殿荒凉，你们各人却顾自己的房屋。这是万军之耶和华说的。
¹⁰ 所以为你们的缘故，天就不降甘露，地也不出土产。
¹¹ 我命干旱临到地土、山冈、五谷、新酒和油，并地上的出产、人民、牲畜，以及人手一切劳碌得来的。
在巴比伦的犹太人曾哀叹：他们不再见自己的标号，也再没有先知（诗74:9）。这正是神对他们公义的审判，因他们曾讥诮、苦待先知。我们读不到他们归回时有先知，不像他们出埃及时那样（何12:13）。神立刻借他的灵感动他们，使他们奋力去完成那次脱离捆绑的归回（拉1:5）；因为神虽使用先知，却并不需要先知，他不靠先知也能成就他的工作。然而旧约预言之灯，在熄灭之前还要发出几次明亮荣耀的光辉；当耶和华的话稀少（正如预言起初的光景，撒上3:1）、不常有默示之时，哈该是头一位以特派天使般的身分出现的人。在波斯诸王中第三位、即大流士·希斯塔斯佩斯在位第二年，这位先知奉差遣；耶和华的话临到他，又借他临到犹太人中的领袖，这些人在此被题名（该1:1）。其首领有二：1. 治国的，就是大卫家撒拉铁的儿子所罗巴伯，他是犹太人从被掳之地归回时的总督。2. 治理教会的，就是约撒答的儿子约书亚，他此时作大祭司。他们都是大人物、好人，然而当他们松懈时，仍需被激励去尽自己的本分。百姓中所犯的错，也必须告诉他们，好叫他们运用自己的权柄和影响去纠正。先知作为非常的使者，并未试图废除官长和教职这些常设的职分，反倒竭力使二者更有效地达成其设立的目的，因为这两者都当受扶持。如今请看，
I. 此时犹太人的罪是什么（该1:2）。他们一从被掳之地上来，就为献祭立了一座坛，不到一年又立了殿的根基（拉3:10）。那时他们似乎非常热心，工程也很可能迅速完成；但过了一段时间，他们接到波斯朝廷的禁令，被命不许继续建造，他们不但在实际受逼之下顺从了——这或许情有可原——后来当反对的势力缓和下来时，他们却仍旧对此漠不关心，既无心志也无勇气重新动工，反倒乐得有个借口让工程停顿。受神差派去做工的人，虽可因风暴而暂离工作，但风暴一过就当回到工作上。这些犹太人却没有这样做，反倒继续蹉跎，直到重新被提醒他们的本分。他们彼此提出的说辞是：建造耶和华殿的时候尚未来到；这就是说，1.“我们的时候还没到，因为被掳之后我们尚未复元；我们的损失还没补回，在世上也还没有富裕起来。这对我们这些在世上刚起步的人来说，是太大的工程；让我们先把自己的房屋建起来，再谈建殿吧，眼下就让一座简朴的坛服事我们，正如它曾服事我们祖宗亚伯拉罕一样。”他们并没有说绝不建殿，而是说：“现在还不到时候，迟早会做的。”请注意，许多美好的工作之所以搁置，正是因为被一再推延，正如腓力斯把那触动他良心之事的处理推到“更方便的时候”。人们不说自己永不悔改、永不改过归向虔诚，只说“现在还不是时候”。于是我们被差到世上要做的大事就这样没有做成，借口是“迟早会着手的”。2.“神的时候还没到；因为（他们说）官府按法定途径加给我们的禁令尚未解除，所以我们不该动工，虽然现今官府是默许的。”请注意，我们容易曲解尽本分时所遇的拦阻，仿佛那等于免去了我们的本分，其实那不过是为了试验和操练我们的勇气与信心。忽略本分固然不好，但拿神的护理为自己的疏忽作护身符，那就更坏了。
II. 神为这疏忽所降的惩罚是什么（该1:6,9-11）。他们忽略建造神的殿，将此事搁置，好叫自己有时间、有钱财去办自己的世俗事务。他们想要被豁免这项耗费浩大的工程，借口是必须养活家室；儿女总得有饭吃、有家业，他们在世上没有富裕起来之前，无法顾及重建圣殿。如今，为叫惩罚与罪相称，神借他的护理使他们始终入不敷出；他们想借着不建殿来防止贫穷，神却正因他们不建殿而把贫穷加给他们。他们觉得了这惩罚的痛楚，人人都抱怨天气反常、五谷牲畜大受亏损、生意衰败；但他们不觉得这惩罚的缘由，也不觉得神与他们争辩的根据。他们不肯、也不愿看见并承认：正是因为他们推延建殿，才招致这些神所明显不悦的兆头；所以神在此通知他们，这正是他与他们相争的缘故。请注意，我们需要神的先知和仆人为我们讲解,不仅讲解神口中的审判，也讲解他手中的审判，好叫我们既能从他的言语、也能从他的杖上明白他的心意，看出我们在何处得罪了神，又看出神在何处向我们显出不悦。让我们留意，
1. 神如何与他们相争。他没有再把他们掳去，也没有招外邦仇敌临到他们，虽然他们本该如此；他乃是亲手管教他们，因为他的怜悯何其大。(1.) 那把种子给撒种之人的，却不肯赐福在所撒的种子上，于是种子就不发旺；他们从中几乎一无所得。他们撒的种多（该1:6），耕种了大片土地，他们或许指望比往常有更好的收成，因为他们的地早已荒置，享了它的安息。既撒了许多种，他们就指望大有所获，足够花用、足够有余；不料却落了空：他们收的却少，少得很（该1:6）；当他们竭力经营之后，所得的却少（该1:9）；收成不如所盼。赛5:10说，一贺梅珥种子只能结一伊法，一布歇尔的种子只收一配克。请注意，我们对受造之物的盼望，往往在指望最高时最遭挫败；正当我们指望多得时，所得的却少，好叫我们的盼望单单仰望神，在他里面盼望必有过于所求所想的成就。这里告诉我们他们为何落空（该1:10）：天就不降甘露；那位手握云彩之钥的，将天关闭，地需雨时不降秋雨春雨，地也就不出土产；因为天若如铜，地就如铁。五谷或许长得很好，预示丰收，但因抽穗时缺了甘露，便始终不结实，反被烈日炙烤而枯萎。那些归回的被掳之民，在巴比伦长久受窘乏，以为既已重得故土并得以随意支配，就再不缺乏。但若不能随意支配云彩，他们得了故土又有何益处呢？神要使我们觉悟：在那一连串次因的环节中，从头至尾，我们都必不可少且时刻倚靠他；以致我们无论何时都不能说：“如今我们再不需要神和他的护理了。”参何2:21。神不但收回那凉爽的雨水，还命定炎热的酷暑（该1:11）：我命干旱临到地土，命天气酷热难当，于是地上的出产便焦干净尽。可见每一受造之物，神使它成为我们的什么，它就是什么——或安慰我们或苦待我们，或服事我们或妨碍我们。在低等受造物中，没有什么比日头的热力更为世界所必需、所有益的；正是它将生命赋予草木，在春天更新地面。然而它若走了极端，又会把一切毁尽。我们的创造主是我们至好的朋友；但我们若以他为仇敌，就连受造物中我们最好的朋友也变成我们的仇敌了。这干旱是神所命定的，一命就到；正如风浪一样，连日光也都听从他。这干旱是普遍的，恶果也是普遍的；它临到山冈，山冈因高耸首先受其影响。山冈本是他们的牧场，素来遍布羊群，如今却无草可吃。它临到五谷、新酒和油；因酷暑炎热，连地上一切的出产都失收枯萎了。不但如此，它还殃及人；炎热使有些人虚弱困乏，使有些人发烧成疾。看来连牲畜也染了病。总之，它毁了他们人手一切的劳碌，就是他们指望靠以糊口养家的。请注意，肚腹的食物乃是必坏的食物，我们若单为这食物劳碌，就有徒劳的危险；但我们若为那存到永生的食物劳碌，我们的劳苦在主里面就不是徒然的。因为在敬虔的事上，殷勤人的手必稳稳地使人富足，而在今生的事务上，最操心、最勤劳的人却常常白费手中的劳碌。快跑的未必能赢，力战的未必得胜。(2.) 那把粮食给吃饭之人的，却不肯赐福在他们所吃的粮上，那粮就不能滋养他们。田间五谷枯萎失收的缘由是显然可见的——是因缺雨；但除此之外，他们收回家的粮上还有一种隐而未现的咒诅。[1.] 粮虽进了仓，他们却不能稳得：我就吹去。这是万军之耶和华说的（该1:9），那一吹便使它枯干，如同蓓蕾有时在春天被严霜所摧，我们见其后果，却不见其来路。我把它吹散了；旁注如此读。人将财富堆聚起来，神能用他口中的气将它吹散，正如我们能吹走一片羽毛一样轻易。请注意，在这世上我们永不能稳得什么；它不仅在田间受威胁，连收藏起来时也是如此，因为在那里也有虫子咬，铜锈坏（太6:19）。我们若要使今生的享用得以安然长久，就必须以神为友；因为他若赐福于我们，那才真是福分，但他若向我们吹气，我们就别指望从中得益处：它们必长翅膀飞去。[2.] 粮虽摆上桌面，于他们却不如所望：“你们吃，却不得饱，或因食物淡而无味、不能餍足，或因肚腹贪婪、永不知足。你们吃了消化不良，便得不着滋养，达不到目的；或你们因不知足、不以为足，便总觉不够。你们喝，却得不着凉爽与舒畅；你们喝不得足；你们受限，连解渴都不够。新酒断绝，不得入口（珥1:5），不但如此，你们连水也是限量地、惊惶地喝；你们从中得不着安慰，因为你们没有充足，反倒时常惧怕短缺。”[3.] 那披在身上的，于他们也无益：“你们穿衣服，却不得暖；你们的衣服很快磨破、陈旧、变薄，因为神向它们吹气”，这与以色列人在旷野时的光景相反，那时神赐福他们。是神在他使地面平静时，使我们的衣服温暖（伯37:17）。[4.] 那存在囊中、尚未支出而是积存起来的，他们也不能稳得：“得工钱的，靠辛劳挣得工价，又得着现成通行的银钱，却装在破漏的囊中；它从中漏落，不知不觉地耗尽。样样东西都这样稀少昂贵，以致他们刚一挣得就花光了。”那些在地上积攒财宝的人，是把财宝装在破漏的囊中；他们一面走一面丢失，后来的人便把它拾去。但我们若把财宝积攒在天上，就是为自己预备永不坏的囊（路12:33）。
2. 请观察神为何这样与他们相争，截断了那应许在他们归回时所赐的福乐之流（珥2:24）；是他们惹他如此行的：因为我的殿荒凉。这正是神与他们的争执。殿的根基已经立定，建造却停滞不前。“各人顾自己的房屋，去把它建成、装修得便利华美，却无人顾念耶和华的殿；所以神在你们一切的事务上如此与你们作对，为要向你们证明他因你们这疏忽而向你们发的不悦，并使你们觉悟自己的罪和愚昧。”请注意，正如那先求神的国和他的义的人不但能得着这些，而且最有可能蒙赐其余一切；照样，那忽略并搁置这些事的人，不但要失去这些，连其余的事也要公义地被夺去。神若在我们今生的事务上与我们作对，使我们遭遇患难和失望，我们就会发现这正是缘由：我们当为神和自己灵魂所做的工被撇下未做，我们所求的是自己的事，并不是耶稣基督的事（腓2:21）。
III. 先知为他们忽略圣殿工程所发的责备（该1:4）：“你们自己住天花板华美的房屋，这殿仍然荒凉，现在岂是你们的时候吗？”他们不满足于仅供必需的墙壁屋顶，还要为华丽和喜好添置。一个说：“早该把我的房屋镶上护墙板了。”另一个说：“早该把我的房屋油饰一番了。”而神的殿这许久仍然荒凉，毫无作为。先知说：“怎么！岂是你们应当随心所欲，倒不是应当讨神喜悦的时候吗？”他们这心思何等与大卫相反！大卫住香柏木的宫中，神的约柜却在幔子里，他便心里不安（撒下7:2）；又何等与所罗门相反！所罗门先为神建殿，然后才为自己建宫。请注意，那些把今生的便利装饰看得比属灵生命的绝对必需更重的人，那些满心忧虑使自己的房屋富丽、却任凭神在他们心中的殿荒凉、毫不为它操心作工的人，实在是与自己的真正益处大相违背了。
IV. 先知给那些这样藐视神、因而招致神公义不悦之人的良言。1. 他要他们反省：你们要省察自己的行为（该1:5,又见该1:7）。“你们要觉悟神向你们伸出的手，并查究其缘由；想想你们做了什么惹神这样打破你们的安乐；再想想你们当怎样行以表明你们的悔改，好叫神施怜悯转向你们。”请注意，省察自己的行为，留心自己的行为（原文如此），思想自己所行的（诗119:59），察验追究（哀3:40），修平脚下的路（箴4:26），认真严肃地致力于自我省察这件又大又必须的本分，并为自己的属灵光景、已往的罪和将来的本分与自己的心交谈——这是我们各人都当切切关心的事；因为罪是我们必须交账的，本分是我们必须遵行的；我们当切切究问这些，而非那些当交托给神的际遇。许多人对窥探别人的行为目光锐利，对自己的行为却漫不经心；其实我们当关切的是各人察验自己的行为（加6:4）。2. 他要他们改正（该1:8）：“你们要上山，到黎巴嫩，取木料和其他所缺的材料，建造这殿，要赶紧；不可再推延，乃要切切实实地动工。”请注意，我们省察行为的结果，必须落实在改正我们所察出的一切错处上。某项本分若已久被忽略，这不是它该继续被忽略的理由，反是它现今终于该被重新拾起的理由；迟做总比不做好。为鼓励他们切切实实地投入这工，先知向他们保证：(1.) 他们必在其中蒙神悦纳：建造这殿，我就因此喜乐；单这一句，就足以激励他们欢然奋勇地着手，并坚持到底，无论付出何等代价。请注意，凡神在其成就之时所要喜悦的，我们就当在去做之时喜悦，并当以此为足够的动力去着手、切切实实地坚持下去；因为在我们心里，还有什么比在神所喜悦之事上有所贡献更大的满足呢？得主的喜悦应当是我们抱负的顶峰（林后5:9）。他们虽愚昧地忽略了神的殿，但他们若终于重新担起顾念它的责任，神必不再记念他们从前的疏忽，反要喜悦他们手所做的工。那些久久迟延归向神的人，若终于全心归回，就不必对他的恩宠绝望。(2.) 他必在其中因他们得荣耀：我必得荣耀。这是耶和华说的。殿建成之后，他必在殿中受人事奉敬拜，并在亲近他的人中显为圣。凡能荣耀神的事，值得我们竭尽所能、不惜劳力钱财去办。
英文原文
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)
简体中文
百姓的顺服（主前520年）
¹² 那时，撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚，并剩下的百姓，都听从耶和华他们神的话和先知哈该奉耶和华他们神差来所说的话；百姓也在耶和华面前存敬畏的心。
¹³ 耶和华的使者哈该奉耶和华差遣对百姓说：耶和华说，我与你们同在。
¹⁴ 耶和华激动犹大省长撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚，并剩下之百姓的心；他们就来为万军之耶和华他们神的殿做工。
¹⁵ 这是在大流士王第二年六月二十四日。
所罗门说，智慧人的劝戒，在顺从的人耳中，好像金耳环和精金的妆饰（箴25:12），在神和人眼中是何等可爱、何等蒙悦纳。这里的先知奉神的名作了一位智慧而忠心的责备者，并且遇见了顺从的耳。前面那篇讲道在百姓中得了所盼望的果效，他们的顺服也得了神应有的鼓励。请观察，
I. 百姓如何以遵行本分的方式归向神。凡那篇讲道所传给的人，都以爱心领受了那道，并被它所感动。首领所罗巴伯并不自以为高过神话语的督责和命令。他是当代极有用处、极有益于教会利益的人，却没有以自己往日的功劳来回应这对他眼下松懈的责备，反倒甘心服了。约书亚作大祭司本是教导人的，他却甘愿自己也受教，乐意领受劝戒和教训。剩下的百姓（其实全体也不过是一小群余民，是以色列千万人中极少的几个）也都十分顺服；他们都听从耶和华他们神的话，将颈项伏在他诫命的轭下，他们这样做被记在此处以为他们的荣耀（该1:12）。他们的父说：“儿子们，今天到我葡萄园、我的殿里做工去吧”；他们不仅说“父啊，我去”，而且立刻就去了。1. 他们看先知为耶和华的使者，看他所传的话为耶和华给他们的信息，因此领受它不像领受人的道，乃像领受全能神的道；他们听从他的话，如同耶和华他们神所差来的（该1:12）。请注意，在听从神的仆人时，我们必须仰望那差遣他们的主，并因主的缘故接待他们，只要他们是照所领受的使命行事。2. 他们在耶和华面前存敬畏的心。预言对他们是新奇之事；他们许久没有从天上来的特派使者，所以如今既有了一位、且仅有一位，他们就格外尊重他；而他们的祖宗虽有许多先知，反倒讥诮苦待他们。有时正是如此：当好的讲道最稀少时，反倒最有益处，相反，丰丰富富降下的吗哪，反被人厌弃为淡薄的食物。又因他们这样乐意领受这位先知，神在一两个月内就为他们兴起另一位（亚1:1）。他们在耶和华面前存敬畏的心；他们大大尊重神的权柄，又大大惧怕神的忿怒，是属于那些因神的话战兢的人。他们所经历的神的审判，虽极其严厉，却未能使他们在耶和华面前存敬畏，直到神的话被差来讲解他的护理，他们才存了敬畏。请注意，对神圣洁的敬畏，对我们顺服他大有影响。你们当存敬畏的心事奉耶和华；我们若不敬畏他，就不会事奉他。3. 耶和华激动他们的心（该1:14）。(1.) 他激励他们尽本分，把这事放在他们心里，使他们着手去做。请注意，唯有当神借他的恩典激动我们的心去顺服他的话时，神的话才有果效；没有那恩典，我们就会始终麻木，对一切美善之事全然抗拒。唯有在神大能显现的日子，我们才被感动甘心乐意。(2.) 他在他们尽本分时鼓励他们，并用这鼓励开广他们的心（诗119:32）。他们听了那道就敬畏；但唯恐他们被那敬畏的重担压倒，神便激动他们，使他们欢然壮胆去迎接所要遇见的难处。请注意，神有工作要做时，他或是寻得、或是造就合宜的人去做，并激动他们去做。4. 他们尽其所能奋力投入这工：他们就来为万军之耶和华他们神的殿做工。各人按着自己的才干或能力，以某种方式出一份力，去推进那美好的工程；他们这样做，眼目仰望神为万军之耶和华，又为他们的神，就是以色列的神。神在世上借护理而有的至高权柄，并他借恩典与他百姓所立的圣约关系，这两样的思想，理应激动我们的心去为他做工，竭尽全力去推进他国度在人间的利益。5. 他们迅速行动；哈该向他们传这篇讲道是在六月初一日，而到了同月二十四日，仅仅三周多之后，他们就都忙着在耶和华他们神的殿里做工了（该1:15）。为表明他们以往的迟延为耻，如今既已被说服、被呼召，他们便决意不再迟延，要趁热打铁，趁着良心受责备时着手这工。请注意，那些已经虚度光阴的人需要爱惜光阴；我们在美善之事上越蹉跎拖延，及至被自己的愚昧所折服时，就越当加紧赶上。
II. 神如何以施恩的方式迎接他们。那带来责备的先知，也带来了一句极其安慰、鼓励的话（该1:13）：耶和华的使者哈该奉耶和华差遣，奉他的名、如同从他而来，说：耶和华说，我与你们同在。他所要说的不过如此，而这就够了；正如基督对门徒所说的话（太28:20）：“看哪，我常与你们同在，直到世界的末了。我与你们同在，就是说：我必赦免你们至今的疏忽，不再记念它们；我必挪去你们因那些疏忽所受的审判，并要为你们出头，正如我从前曾出头攻击你们一样。我与你们同在，要保护你们脱离那些恨恶你们工程的仇敌，要使你们亨通，在工程上得胜——与你们同在，坚固你们的手，赐福他们的劳作，若没有这赐福，建造的人就枉然劳力。”请注意，那些为神做工的人有神与他们同在；*神若帮助我们，谁能抵挡我们呢？*他若与我们同在，还有什么难处能拦阻我们呢？
英文原文
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?
本章在预言的引言之后，包含以下内容：一、责备犹太百姓在重建圣殿一事上拖延懈怠，以致激动神以饥荒与缺乏的审判与他们相争，并劝勉他们重新着手这美好的工作，并切实殷勤地推进，哈一1-11。二、这篇信息的美好果效，显在百姓的回转和殷勤投入这工作上，先知奉神的名在其中激励并坚固他们，向他们保证神与他们同在，哈一12-15。