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In this chapter we have three sermons preached by the prophet Haggai for the encouragement of those that are forward to build the temple. In the first he assures the builders that the glory of the house they were now building should, in spiritual respects, though not in outward, exceed that of Solomon's temple, in which he has an eye to the coming of Christ, Hab 2:1-9. In the second he assures them that though their sin, in delaying to build the temple, had retarded the prosperous progress of all their other affairs, yet now that they had set about it in good earnest he would bless them, and give them success, Hab 2:10-19. In the third he assures Zerubbabel that, as a reward of his pious zeal and activity herein, he should be a favourite of Heaven, and one of the ancestors of Messiah the Prince, whose kingdom should be set up on the ruins of all opposing powers, Hab 2:20-23.
1-9
The Glory of the Latter House (520 BC)
简体中文
后殿的荣耀（主前520年）
¹ 七月二十一日，耶和华的话临到先知哈该，说：
² 你要晓谕犹大省长撒拉铁的儿子所罗巴伯，和约萨答的儿子大祭司约书亚，并剩下的百姓，说：
³ 你们中间存留的，有谁见过这殿从前的荣耀呢？现在你们看着如何？岂不在眼中看如无有么？
⁴ 耶和华说：所罗巴伯啊，虽然如此，你当刚强；约萨答的儿子大祭司约书亚啊，你也当刚强；这地的众民哪，你们都当刚强作工，因为我与你们同在。这是万军之耶和华说的。
⁵ 这是照着你们出埃及我与你们立约的话。那时，我的灵住在你们中间，你们不要惧怕。
⁶ 万军之耶和华如此说：过不多时，我必再一次震动天地、沧海，与旱地。
⁷ 我必震动万国，万国所羡慕的必来到；我就使这殿满了荣耀。这是万军之耶和华说的。
⁸ 万军之耶和华说：银子是我的，金子也是我的。
⁹ 这后殿的荣耀必大过先前的荣耀；在这地方我必赐平安。这是万军之耶和华说的。
这里有：一、这信息的日期，哈二1。这信息是在七月二十一日传来的，那时建造者已动工约一个月（自六月二十四日起），工程已有些进展。请注意，那些诚心服事神的人，必照其处境的需要，从神领受新的鼓励，使他们继续前行。只要把轮子转动起来，神就必为它上油。
二、这信息的对象，哈二2。这里的鼓励所差与的，正是前一章中受责备的同一班人；因为那些被神话语的责备所刺伤的人，必由神话语的安慰得着医治与裹扎。要晓谕所罗巴伯、约书亚和剩下的百姓，正是那些听从耶和华声音（哈一12）、并被神激动其心而行的人（哈一14）；这些安慰的话语正是差与他们的。
三、这信息本身，其中可观察到以下几点：
1. 那些从事这工作的人所背负的灰心之事。当圣殿的根基立定时，那叫他们扫兴、冲淡他们喜乐的，至今仍如重担压着他们——就是他们如今不能建造像所罗门所建那样的殿，不能那样宏大、那样壮丽、那样华美。当殿的规模初次量定时，这事使许多人落泪（拉三12）；至今仍使工程进展艰难——就是这殿的荣耀与先前的*相比，如同无有，*哈二3。此时所罗门圣殿被毁约已七十年（因那是在被掳第十九年，而这约在归回后第十九年），所以仍可能有人在世，能记得见过那殿；他们仍不免责备自己和弟兄，慨叹这殿与那殿之间的巨大悬殊。有人记得那殿如何用金子包裹，有人记得那殿用何等宝石装饰；有人能描述廊子的壮丽，有人能描述柱子的华美——而这些如今安在？这使建造者的手发软；因为我们恩慈的神，只要我们在事奉中诚心竭力而为，他就喜悦我们，然而我们骄傲的心，却几乎不容我们以自己为满意，除非我们能做得与那些才能远胜于我们的人一样好。老年人有时也有这样的过失，就是过分夸赞前代的成就与造诣，以致使本世代的事奉灰心；本应以此激发别人效法，却反倒使人受轻视。不要说先前的日子强过如今的日子（传七10），倒要为如今的日子中尚有任何美善而感谢神，无论它何等不堪。
2. 这里赐给他们的鼓励，叫他们不顾这一切，仍要继续这工作（哈二4）：*现在虽然如此，*这殿虽似远逊于先前的，*所罗巴伯啊，你当刚强！约书亚啊，你当刚强！不要让这些为首的人向这念头让步，也不要因它灰心，乃要在不能尽如所愿时，尽力而为；这地的众民也都当刚强作工；*为首的若有美好的心志，所跟从的便有指望存更好的心。请注意，那些为神作工的人，应当奋勇竭力，然后以盼望激励自己，相信事情必有美好的结局。
3. 这些鼓励的根据。神亲自对他们说：你们不要惧怕（哈二5），并给出充分的理由。
（1.）他们有神与他们同在，有他的灵和他特别的同在：*你们当刚强，因为我与你们同在，这是万军之耶和华说的，*哈二4。这话他先前已说过（哈一13），我与你们同在。但我们需要这些保证一再重申，好叫我们得着大有力量的安慰。神作为万军之耶和华与我们同在，足以止息我们一切的惧怕，并帮助我们越过在尽本分之路上所遇见的一切灰心之事。犹太人有众军与他们为敌，但他们有万军之耶和华与他们同在，为他们伸冤、为他们辩屈。他与他们同在；因为：[1.] 他持守他的应许。他的约不能废弃，他必永远作他们的神，并必为他们显现行事，*照着他们出埃及时他与他们所立的约。他虽因他们的过犯用杖责打他们，*却不丢弃他的信实。[2.] 他借着他的灵，就是说预言的灵，住在他们中间。当他起初使他们成为一国时，赐下他良善的灵教训他们（尼九20）；那灵虽常受忧伤、被惹动而退去，却仍存留在他们中间。是神的灵激动他们的心出巴比伦（拉一5），如今又激动他们建殿，哈一14。请注意，只要神的灵仍存留在我们中间、运行在我们身上，我们就有理由得着鼓励，因为那样神就与我们同在，为我们作工。
（2.）他们不久必有弥赛亚临到他们中间——就是那将要来的。众先知都为他作见证，本先知在此尤其如此，哈二6、7。这里暗示了他降临的时候，就是他必不久就来：“过不多时，他就必来。旧约的教会（若可以这样说）只剩一程路要走了；从亚当到挪亚，再到亚伯拉罕，再到摩西，再到所罗门的圣殿，再到被掳，已过了五程；如今只剩这一程，就是它第六日的路程，然后便是弥赛亚国度的安息。但愿人子来的时候，遇见世上有信德，但愿应许之子仍旧仰望他，因为如今不过是片时他就必来；信心与忍耐哪，再坚持片刻，因为那将要来的必来，并不迟延。”正如他从前论到他的初次显现，如今论到他的再来也是如此，我必快来。论到他的降临，这里预言：[1.] 这降临必有一场普世的震动作为引介（哈二6）：我必震动天地、沧海，与旱地。这应用于基督的国度在世上的建立，为此他必在列国中施行审判，诗一一○6。神必再一次为他的教会行事，正如他领他们出埃及时所行的；他在西奈山以雷轰、闪电、地震震动天地；他在海中开道、从磐石使水涌流时，震动沧海与旱地。这事必再次发生，就是在基督受难时，日头变黑、大地震动、磐石崩裂——在基督降生时，希律和合城的人都惊慌（太二3），他被立，是要叫许多人跌倒、许多人兴起。当他的国建立时，列国为之震动；众神谕都被止息，偶像被毁灭，列国的权势被动摇、被挪去，来十二27。这表明那被震动的必被挪去。请注意，列国的震动往往是为着教会的安立，并为着那不能被震动之事的坚立。[2.] 这震动必以普世的满足为结局。他必作万国所羡慕的而来——为万国所羡慕，因为地上万族都必因他得福，得着最美的福分——为各国一切从旧约关于他的预言中得着任何亮光的善民所久候、所切慕。摩押地的巴兰曾说过有星要从雅各而出，乌斯地的约伯也说过他活着的救赎主；从各方聚集到耶路撒冷的虔诚人（徒二5），正在期盼弥赛亚的国度在那时建立。一切被领到基督面前、奉他的名作门徒的列国，都曾称他、也必称他为他们一切的救恩、一切所羡慕的。基督这荣耀的称号，似乎是指向雅各的预言（创四十九10），就是万民都必归向他。
（3.）他们如今所建之殿必被荣耀充满，以致其荣耀必超过所罗门的圣殿。犹太人的仇敌一路用辱骂跟随他们，藐视他们所建的殿；但当神亲自起意以荣耀充满它时，这一切他们都尽可担当。以荣耀充满，乃是神的特权；从他而来的荣耀是使人满足的，而非虚浮的荣耀。摩西的会幕与所罗门的圣殿，当神在云中进驻其中时，曾被荣耀充满；但这殿所要被充满的，乃是另一种性质的荣耀。[1.] 不要因这殿不像所罗门的圣殿有那么多金银而忧虑，哈二8。神并不需要金银来装饰他的殿，因为（他说）银子是我的，金子也是我的。世上一切的金银都是他的；一切藏在地腹中的（因为地和其中所充满的都属耶和华），一切积存在世人的国库、银库与宝藏中的，以及一切为维持贸易与往来而流通的，都是*耶和华的。*每一文钱都印着他的像，正如印着该撒的像一样；所以当金银被分别为圣归于他的荣耀、用于他的事奉时，于他并无所加增，因为这本是他的。当大卫和他的众首领为神殿的事奉献上巨额时，他们承认：*这一切都是你的，我们把从你而得的献给你，主啊，代上二十九14、16。所以神并不需要祭物，因为树林中的百兽是我的，*诗五十10。请注意，我们若有金银，就当用它们事奉、尊荣神，因为它们都是他的，我们不过有其使用之权，所有权仍在于他；但我们若没有金银来尊荣他，就当用我们所有的来尊荣他，他必悦纳我们，因为他并不需要这些；世上一切的金银本已是他的了。*地上满了他的丰富，那浩大的海也是如此。[2.] 让他们以此得安慰：这殿虽金子较少，荣耀却必大过所罗门的（哈二9）：这后殿的荣耀必大过先前的。这在外表的荣耀上从未应验。这后殿在其后期固然被希律大大美化、丰富了，我们也见门徒惊叹殿的石头与建筑何等华美（可十三1）；但与所罗门的圣殿相比，却算不得什么；并且，犹太人自己承认，头一殿好几样神圣的荣耀，在这殿中都付之阙如——就是约柜、乌陵与土明、从天降下的火，以及舍吉拿荣光；因此我们实在难以设想这后殿的荣耀在任何一样事上能超过先前的，除非是在那确实超越头一殿一切荣耀的事上——就是弥赛亚临到其中，神的儿子，他在那里被献上，作他百姓以色列的荣耀，他十二岁时在那里坐着，后来又在那里讲道行神迹，并将买卖的人赶出殿去。所以弥赛亚必须在第二殿存立期间降临；但那殿既已被毁多时，我们就当断定我们的主耶稣就是基督，就是那将要来的，我们再不当等候别人。*这后殿的荣耀还在于，*第一，*在基督降临之先，它始终洁净，不沾偶像与拜偶像之事，从未像头一殿那样常被那些可憎之物玷污（王下二十三11、12）；在这一点上，它的荣耀超过那殿的一切荣耀。请注意，教会的纯洁，并严守神所设立的典章，远比外表的华丽与排场更是它的荣耀。第二，在基督之后，使徒们在其中传讲福音，就是这生命的一切道理，徒五20。耶稣基督天天在殿里被传讲，徒五42。如今借着福音施行义与生命的职事，比那作定罪之职事的律法荣耀得无可言喻，林后三9、10。请注意，那最宝贵的荣耀，乃是出于我们与基督的关系、并我们在他里面的分。正如基督所在之处，*看哪，在这里有一人比所罗门更大，*照样，基督所住、并使之成为活殿的那颗心，看哪，它比所罗门的圣殿更荣耀，并必直到永远如此。
（4.）他们必看见自己眼前患难的美好结局，并享受安然定居的福乐：*在这地方我必赐平安，这是万军之耶和华说的。请注意，神在他的典章中与他百姓同在，便向他们保证一切福乐。神若与我们同在，平安就与我们同在。但犹太人在第二殿期间患难重重，所以我们必断定这应许的成就，乃在于那属灵的平安，就是耶稣基督用他的血所买、并以他末了的遗命留给一切信徒的（约十四27），就是基督亲自作和平的先知所传讲、又作和平的君所赐下的平安。神必在这地方赐平安；*他必赐下他的儿子作我们的和平，弗二14。
英文原文
The Glory of the Latter House (520 BC)
¹ In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,
² Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
³ Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?
⁴ Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts:
⁵ According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.
⁶ For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
⁷ And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
⁸ The silver is mine, and the gold is mine, saith the LORD of hosts.
⁹ The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
Here is, I. The date of this message, Hag 2:1. It was sent on the twenty-first day of the seventh month, when the builders had been about a month at work (since the twenty-fourth day of the sixth month), and had got it in some forwardness. Note, Those that are hearty in the service of God shall receive fresh encouragements from him to proceed in it, as their case calls for them. Set the wheels a going, and God will oil them.
II. The direction of this message, Hag 2:2. The encouragements here are sent to the same persons to whom the reproofs in the foregoing chapter are directed; for those that are wounded by the convictions of the word shall be healed and bound up by its consolations. Speak to Zerubbabel, and Joshua, and the residue of the people, the very same that obeyed the voice of the Lord (Hag 1:12) and whose spirits God stirred up to do so (Hag 1:14); to them are sent these words of comfort.
III. The message itself, in which observe,
1. The discouragements which those laboured under who were employed in this work. That which was such a damp upon them, and an alloy to their joy, when the foundation of the temple was laid, was still a clog upon them—that they could not build such a temple now as Solomon built, not so large, so stately, so sumptuous, a one as that was. This fetched tears from the eyes of many, when the dimensions of it were first laid (Ezr 3:12), and still it made the work go on heavily—that the glory of this house, in comparison with that of the former, was as nothing, Hag 2:3. It was now about seventy years since Solomon's temple was destroyed (for that was in the nineteenth year of the captivity, and this about the nineteenth after the captivity), so that there might be some yet alive who could remember to have seen it, and still they would be upbraiding themselves and their brethren with the great disparity between this house and that. One could remember the gold with which it was overlaid, another the precious stones with which it was garnished; one could describe the magnificence of the porch, another of the pillars—and where are these now? This weakened the hands of the builders; for, though our gracious God is pleased with us if we do in sincerity as well as we can in his service, yet our proud hearts will scarcely let us be pleased with ourselves unless we do as well as others whose abilities far exceed ours. And it is sometimes the fault of old people to discourage the services of the present age by crying up too much the performances and attainments of the former age, with which others should be provoked to emulation, but not exposed to contempt. Say not thou that the former days were better than these (Ec 7:10), but thank God that there is any good in these, bad as they are.
2. The encouragement that is given them to go on in the work, notwithstanding (Hag 2:4): Yet now, though this house is likely to be much inferior to the former, be strong, O Zerubbabel! and be strong, O Joshua! Let not these leading men give way to this suggestion, nor be disheartened by it, but do as well as they can, when they cannot do so well as they would; and let all the people of the land be strong too, and work; and, if the leaders have but a good heart on it, it is hoped that the followers will have the better heart. Note, Those that work for God ought to exert themselves with vigour, and then to encourage themselves with hope that it will end well.
3. The grounds of these encouragements. God himself says to them, Fear you not (Hag 2:5), and he gives good reasons for it.
(1.) They have God with them, his Spirit and his special presence: Be strong, for I am with you, saith the Lord of hosts, Hag 2:4. This he had said before (Hag 1:13), I am with you. But we need to have these assurances repeated, that we may have strong consolation. The presence of God with us, as the Lord of hosts, is enough to silence all our fears and to help us over all the discouragements we may meet with in the way of our duty. The Jews had hosts against them, but they had the Lord of hosts with them, to take their part and plead their cause. He is with them; for, [1.] He adheres to his promise. His covenant is inviolable, and he will be always theirs, and will appear and act for them, according to the word that he covenanted with them when they came out of Egypt. Though he chastens them for their transgressions with the rod, yet he will not make his faithfulness to fail. [2.] He dwells among them by his Spirit, the Spirit of prophecy. When he first formed them into a people he gave his good Spirit to instruct them (Neh 9:20); and still the Spirit, though often grieved and provoked to withdraw, remained among them. It was the Spirit of God that stirred up their spirits to come out of Babylon (Ezr 1:5), and now to build the temple, Hag 1:14. Note, We have reason to be encouraged as long as we have the Spirit of God remaining among us to work upon us, for so long we have God with us to work for us.
(2.) They shall have the Messiah among them shortly—him that should come. To him bore all the prophets witness and this prophet particularly here, Hag 2:6,7. Here is an intimation of the time of his coming, that it should not be long ere he came: "Yet once, it is a little while, and he shall come. The Old-Testament church has but one stage more (if we may say so) to travel; five stages were now past, from Adam to Noah, thence to Abraham, thence to Moses, thence to Solomon's temple, thence to the captivity, and now yet one stage more, its sixth day's journey, and then comes the sabbatism of the Messiah's kingdom. Let the Son of man, when he comes, find faith on the earth, and let the children of promise continue still looking for him, for now it is but a little while and he will come; hold out, faith and patience, yet awhile, for he that shall come will come, and will not tarry." And, as he then said of his first appearance, so now of his second, Surely I come quickly. Now concerning his coming it is here foretold, [1.] That it shall be introduced by a general shaking (Hag 2:6): I will shake the heavens, and the earth, and the sea, and the dry land. This is applied to the setting up of Christ's kingdom in the world, to make way for which he will judge among the heathen, Ps 110:6. God will once again do for his church as he did when he brought them out of Egypt; he shook the heavens and earth at Mount Sinai, with thunder, and lightnings, and earthquakes; he shook the sea and the dry land when lanes were made through the sea and streams fetched out of the rock. This shall be done again, when, at the sufferings of Christ, the sun shall be darkened, the earth shake, the rocks rend—when, at the birth of Christ, Herod and all Jerusalem are troubled (Mt 2:3), and he is set for the fall and rising again of many. When his kingdom was set up it was with a shock to the nations; the oracles were silenced, idols were destroyed, and the powers of the kingdoms were moved and removed, Heb 12:27. It denotes the removing of the things that are shaken. Note, The shaking of the nations is often in order to the settling of the church and the establishing of the things that cannot be shaken. [2.] That it shall issue in a general satisfaction. He shall come as the desire of all nations—desirable to all nations, for in him shall all the families of the earth be blessed with the best of blessings—long expected and desired by the good people in all nations, that had any intelligence from the Old-Testament predictions concerning him. Balaam in the land of Moab had spoken of a star that should arise out of Jacob, and Job in the land of Uz of his living Redeemer; the concourse of devout men from all parts at Jerusalem (Ac 2:5) was in expectation of the setting up of the Messiah's kingdom about that time. All the nations that are brought in to Christ, and discipled in his name, have called him, and will call him, all their salvation and all their desire. This glorious title of Christ seems to refer to Jacob's prophecy (Ge 49:10), that to him shall the gathering of the people be.
(3.) The house they are now building shall be filled with glory to such a degree that its glory shall exceed that of Solomon's temple. The enemies of the Jews followed them with reproach, and cast contempt upon the house they were building; but they might very well endure that when God undertook to fill it with glory. It is God's prerogative to fill with glory; the glory that comes from him is satisfying, and not vain glory. Moses's tabernacle and Solomon's temple were filled with glory when God in a cloud took possession of them; but this house shall be filled with glory of another nature. [1.] Let them not be concerned because this house will not have so much silver and gold about it as Solomon's temple had, Hag 2:8. God needs not the silver and gold to adorn his temple, for (says he), The silver is mine, and the gold is mine. All the silver and gold in the world are his; all that is hid in the bowels of the earth (for the earth is the Lord's and the fulness thereof), all that is laid up in the exchequers, banks, and treasuries of the children of men, and all that circulates for the maintaining of trade and commerce; it is all the Lord's. Every penny bears his image as well as Cæsar's; and therefore when gold and silver are dedicated to his honour, and employed in his service, no addition is made to him, for it was his before. When David and his princes offered vast sums for the service of the house of God, they acknowledged, It is all thy own, and of thy own, Lord, have we given thee, 1Ch 29:14,16. Therefore God needs not sacrifice, for every beast of the forest is his, Ps 50:10. Note, If we have silver and gold, we must serve and honour God with them, for they are all his own, we have but the use of them, the property remains in him; but, if we have not silver and gold to honour him with, we must honour him with such as we have, and he will accept us, for he needs them not; all the silver and gold in the world are his already. The earth is full of his riches, so is the great and wide sea also. [2.] Let them be comforted with this, that, though this temple have less gold in it, it shall have more glory than Solomon's (Hag 2:9): The glory of this latter house shall be greater than of the former. This was never true in respect of outward glory. This latter house was indeed in its latter times very much beautified and enriched by Herod, and we find the disciples admiring the stones and buildings of the temple, how fine they were (Mk 13:1); but it was nothing in comparison with Solomon's temple; and, besides, the Jews own that several of the divine glories of the first temple were wanting in this—the ark, the urim and thummim, the fire from heaven, and the Schechinah; so that we cannot conceive how the glory of this latter house should in any thing exceed that of the former, but in that which would indeed excel all the glories of the first house—the presence of the Messiah in it, the Son of God, his being presented there the glory of his people Israel, his attending there at twelve years old, and afterwards his preaching and working miracles there, and his driving the buyers and sellers out of it. It was necessary, then, that the Messiah should come while the second temple stood; but, that being long since destroyed, we must conclude that our Lord Jesus is the Christ, is he that should come, and we are to look for no other. It was also the glory of this latter house, First, That, before the coming of Christ, it was always kept free from idols and idolatries, and was never polluted with those abominable things, as the first temple often was (2Ki 23:11,12), and in this its glory excelled all the glory of that. Note, The purity of the church, and the strict adherence to divine institutions, are much more its glory than external pomp and splendour. Secondly, That, after Christ, the gospel was preached in it by the apostles, even all the words of this life, Ac 5:20. In the temple Jesus Christ was daily preached, Ac 5:42. Now the ministration of righteousness and life by the gospel was unspeakably more glorious than the law, which was a ministration of death and condemnation, 2Co 3:9,10. Note, That is the most valuable glory which arises from our relation to Christ and our interest in him. As, where Christ is, behold a greater than Solomon is there, so the heart in which he dwells, and makes a living temple, behold it is more glorious than Solomon's temple, and will be so to eternity.
(4.) They should see a comfortable end of their present troubles, and enjoy the pleasure of a happy settlement: In this place will I give peace, saith the Lord of hosts. Note, God's presence with his people in his ordinances secures to them all good. If God be with us, peace is with us. But the Jews under the latter temple had so much trouble that we must conclude this promise to have its accomplishment in that spiritual peace which Jesus Christ has by his blood purchased for, and by his last will and testament bequeathed to, all believers (Joh 14:27), that peace which Christ himself preached as the prophet of peace, and gives as the prince of peace. God will give peace in this place; he will give his Son to be the peace, Eph 2:14.
10-19
Evil More Communicable than Good; Encouragement to Build the Temple (520 BC)
简体中文
恶比善更易传染；建殿的鼓励（主前520年）
¹⁰ 大流士王第二年九月二十四日，耶和华的话临到先知哈该说，
¹¹ 万军之耶和华如此说：你要向祭司问律法，
¹² 说，若有人用衣襟兜圣肉，这衣襟挨着饼，或汤，或酒，或油，或别的食物，便算为圣吗？祭司说，不算为圣。
¹³ 哈该又说，若有人因摸死尸染了污秽，然后挨着这些物的哪一样，这物算污秽吗？祭司说，必算污秽。
¹⁴ 于是哈该说，耶和华说，这民这国，在我面前也是如此；他们手下的各样工作都是如此；他们在那里所献的也是污秽的。
¹⁵ 现在你们要追想，此日以前，耶和华的殿没有一块石头垒在石头上的光景。
¹⁶ 在那一切日子，有人来到谷堆，想得二十斗，只得了十斗。有人来到酒池，想得五十桶，只得了二十桶。
¹⁷ 在你们手下的各样工作上，我以旱风、霉烂、冰雹攻击你们，你们仍不归向我。这是耶和华说的。
¹⁸ 你们要追想此日以前，就是从这九月二十四日起，到立耶和华殿根基的日子，要追想。
¹⁹ 仓里有谷种吗？葡萄树、无花果树、石榴树、橄榄树都没有结果子。从今日起，我必赐福与你们。
这篇讲道是在本章前半部分那篇之后两个月传的。祭司和利未人常常教导，先知却随时机讲论；两者都是美好且必需的。我们需要无论得时不得时都受教明白本分。百姓如今正勤奋地建殿，盼望不久就完工可供使用、可在其中尽职事；这时神借他的先知给他们传一信息，于他们大有益处。
I. 以督责和警戒而论。他们如今所从事的是一件极好的工作，但他们必须留意：这工作不仅在内容上是好的，还要以正确的方式去做，否则就不蒙神悦纳。神看见他们中间有许多人糟蹋了这美好的工作，因他们以未成圣的心和手去从事，结果自己也得不着益处；这些人在此受督责，众人也因此受警戒，要洁净那从事此工的手，因为在洁净的人，凡物都洁净，唯有从洁净者，才出洁净之物。这事在此借礼仪律法既定的规条加以说明，那律法的许多典章都是关于分别洁净与不洁净的。由此可见，礼仪律法当有属灵的用处，它的设立不仅是给犹太人的神圣仪典，更是在义上教导众人，甚至教导我们这末世的人，向我们指明罪与基督，指明我们的疾病与我们的良药。现在请观察，
1. 律法的规条是什么。先知奉命向祭司问这事（该2:11）；因为祭司的嘴里当存知识，人也当由他口中寻求律法（玛2:7）。哈该自己虽是先知，仍必须向祭司问律法。他作为非常的使者，本分是讲解神的护理，并就具体的本分给予指示，正如他先前所做的（该1:8,9）。但他不肯把祭司的工作从那些常设的事奉者手中夺去，那些人的本分原是讲解神的典章，将其意义教导百姓，并给出遵守的一般规则。在这一类事上，哈该必须亲自就教于他们。请注意，神已将各样不同的恩赐分给他的仆人，呼召他们做各样不同的事奉，以致他们彼此需要、彼此取用、彼此扶助。先知虽是受神默示的，也不能对祭司说我用不着你，祭司也不能这样对先知说。哈该或许正因此被吩咐就教于祭司，好叫他从他们自己口中判断他们以及托付他们看管的百姓，并使他们知罪，看出他们的污秽比礼仪上的污秽更甚。参利10:10,11。如今律法在所提的几种情形中的规条是：(1.) 衣服里有圣肉的人，不能借衣服的触碰传递圣洁（该2:12）：若有人用衣襟兜圣肉，那衣服虽因此在某种程度上成了分别为圣之物，以致非先在圣所洗净就不可作平常之用（利6:27），却断不能将圣洁传给食物或饮料，使其于用者更有益处。(2.) 因摸死尸而在礼仪上染了污秽的人，却能借触碰传递那污秽。律法明文规定（民19:22）：污秽人所摸的，都不洁净；然而哈该仍要从祭司自己口中得这答案，因为对于我们在圣经中看得十分明白的事，得着我们仆人的指教仍是好的。这两条规条的总意是：污秽比成圣更易传递；这就是说（格罗修斯说），恶有多途，善唯一途，且是难行之途。Bonum oritur ex integris; malum ex quolibet defectu——善出于全备，恶起于丝毫的缺欠。人不要以为与善人同住就能见悦于神，若他们自己不善；倒要惧怕触碰不洁之物会玷污自己，因此当与之保持距离。
2. 这规条在此如何应用（该2:14）：这民这国，在我面前也是如此。他不称他们为他的民、他的国（他们不配被他承认），只称这民、这国。他们在神面前向来如此；他们以为在坛上献祭就能使自己成圣，并能为他们不建殿之过开脱，又能除去他们因那疏忽而招致临到日常享用上的咒诅。神说：“不能；你们的圣肉和祭坛，非但不能使你们的食物、饮料、酒、油为你们成圣，反倒你们对神殿的藐视将带来污秽，不仅污秽你们日常的享用，连你们的祭物也要被玷污；以致你们一日仍滞留在那疏忽中，万物于你们就都是污秽的，不但如此，这民仍是如此，且必如此；他们要在这条件下与我相处，别无他途——若他们是亵渎的、放纵情欲的、道德上污秽的，若他们存着恶心、过着恶行的生活，那么纵使他们在建殿时做工何等卖力，纵使殿成之后他们在那里献上何等多、何等贵重的祭物，那也不能使他们的食物饮料为他们成圣，使他们享用得安慰；不但如此，他们内心与生活的污秽，要使连他们手所做的工和一切所献的，都成为污秽，在神面前可憎。”我们的情形也是一样。那些敬虔之举看似可嘉、生活却邪恶的人，必发觉他们的敬虔之举不能使他们的享用成圣，反倒他们的邪恶占了上风将其玷污。请注意，当我们从事任何善工时，都应当为自己警醒，免得因我们的败坏和妄行而使它成为污秽。
II. 以安慰和鼓励而论。他们的心若与神相合，眼目若在事奉他上专一，就必享受他们敬虔所结的益处。神必挪去那因他们松懈而管教他们的饥荒之灾，并要使他们重得大丰盛。这是他们所当追想的，要观察神是否会完全照他的话而行，是否借他的护理显著地眷顾、报答他们在此事上的改过。为使这事更显著，让他们记下他们着手建殿、在早先所立的根基上兴工的那一日。在六月二十四日他们开始预备材料（该1:15），如今在九月二十四日他们开始将石头垒在石头上建耶和华的殿；让他们留意这日子，并观察，1. 在此日之前他们的家业如何日渐衰退。让他们记得那时候，他们所有的一切都明显地耗损衰减（该2:16）。有人到谷仓，指望找到二十斗谷，那是他素来从那块地所得的数目，或是每年此时素来剩下的数目，或是他取去最后一批时认定还存有的数目，却发觉它莫名其妙地减少了，及至量算，只得了十斗；它在收藏中或是耗损干瘪，或是被虫鼠所蛀，或是被偷。照样他到酒池，指望舀出五十桶酒，那是他素来从那么多葡萄所得的，葡萄却不如往常出汁，他只得了二十桶。这与该1:9所说相合：你们盼望多得，所得的却少。请注意，这是我们的愚昧，我们容易把指望寄于受造之物，以为明天必如今日且更丰盛，结果却常常落空，我们指望越高，落空就越叫人难受。但在新约的库藏珍宝中，我们凭信心去支取时，就不必怕落空。然而这还不是全部。神明显地在天气上与他们相争（该2:17）：我以旱风——就是各样使青物枯萎的风霜——以霉烂——就是五谷抽穗时使之窒塞的——并冰雹——就是五谷长成时将其打落折断的——攻击你们；他们就这样在手下一切的劳碌上遭了挫败，因他们既不肯伸手去做神的工、为那工劳苦。请注意，我们既不顾念神的事，就不能指望他顾念我们的事。当他这样与我们作对时，他乃是指望我们归向他、归回本分。但这百姓或是看不出这是神的手（把它归于偶然），或是看不出自己的罪正是惹动的缘由，因此不归向他。他们好久都不受管教、不肯自卑于这些督责之下，以致神的手仍伸不缩，因为这百姓还没有归向击打他们的主（赛9:12,13）。他们本可轻易察觉：只要他们继续忽略圣殿的工，他们一切的事都倒退。但是，2. 如今让他们留意，就必发现从这日起神必赐福他们（该2:18,19）：“你们要追想，看你们何时开始改变你们待神的道路，是否就发觉神也改变了他待你们的道路；从这日，就是你们动工建殿之日，我说，要追想，你们必发现一切的事都有显著的转机变好。仓里有谷种吗？有的，尚未撒入地里。果树尚未发芽，葡萄树、无花果树、橄榄树尚未结果子，以致没有什么迹象预示来年有好收成或好酒。自然界并不应许它；但如今你们既已切切实实地着手尽本分，那位掌管自然的神就应许它；他已说：从今日起，我必赐福与你们。这是你们一生所做最美的一日之工，因为从此你们的兴盛可以由此日起算。”他没有说他们将得着什么，只是笼统地说我必赐福与你们；凡知道神赐福所结之果的人，都知道再没有别的所求能使他们更幸福了。“我必赐福与你们，那时你们必很快补回一切损失，并要兴旺如前，正如你们先前的倒退；因为耶和华所赐的福使人富足，他所赐福的就有福了。”请注意，当我们开始凭良心尽我们对神的本分时，就可指望他的赐福；这棵生命树是如此可凭果子认出，以致人几乎能精确到一日地看出，护理向那些以遵行本分的方式归回的人显出眷顾的明显转机；以致他们和别人都可说，从这日起他们蒙了福。参玛3:10。凡有智慧的，必在这些事上留心，也必明白由此而显的耶和华的慈爱。
英文原文
Evil More Communicable than Good; Encouragement to Build the Temple (520 BC)
¹⁰ In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,
¹¹ Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,
¹² If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
¹³ Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
¹⁴ Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.
¹⁵ And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:
¹⁶ Since those days were, when one came to a heap of twenty measures, there were but ten: when one came to the press-fat for to draw out fifty vessels out of the press, there were but twenty.
¹⁷ I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.
¹⁸ Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD's temple was laid, consider it.
¹⁹ Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.
This sermon was preached two months after that in the former part of the chapter. The priests and Levites preached constantly, but the prophets preached occasionally; both were good and needful. We have need to be taught our duty in season and out of season. The people were now going on vigorously with the building of the temple, and in hopes shortly to have it ready for their use and to be employed in the services of it; and now God sends them a message by his prophet, which would be of use to them.
I. By way of conviction and caution. They were now engaged in a very good work, but they were concerned to see to it, not only that it was good for the matter of it, but that it was done in a right manner, for otherwise it would not be accepted of God. God sees there are many among them that spoil this good work, by going about it with unsanctified hearts and hands, and are likely to gain no advantage to themselves by it; these are here convicted, and all are warned thereby to purify the hands they employ in this work, for to the pure only all things are pure, and from the pure only that comes which is pure. This matter is here illustrated by the established rules of the ceremonial law, in putting a difference between the clean and the unclean, about which many of the appointments of the law were conversant. Hereby it appears that a spiritual use is to be made of the ceremonial law, and that it was intended, not only as a divine ritual to the Jews, but for instruction in righteousness to all, even to us upon whom the ends of the world have come, to discover to us both sin and Christ, both our disease and our remedy. Now observe here,
1. What the rule of the law was. The prophet is ordered to enquire of the priests concerning it (Hag 2:11); for their lips should keep this knowledge, and the people should enquire the law at their mouth, Mal 2:7. Haggai himself, though a prophet, must ask the priests concerning the law. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, Hag 1:8,9. But he would not take the priests' work out of the hands of those who were the ordinary ministers, and whose business it was to expound the ordinances of God, to teach the people the meaning of them, and to give the general rules for the observance of them. In a case of that nature, Haggai must himself consult them. Note, God has given to his ministers diversities of gifts, and calls them out to do diversities of services, so that they have need one of another, should make use one of another, and be helpful one to another. The prophet, though divinely inspired, cannot say to the priest, I have no need of thee, nor can the priest say so to the prophet. Perhaps Haggai was therefore ordered to consult the priests, that out of their own mouths he might judge both them and the people committed to their charge, and convict them of worse than ceremonial pollution. See Le 10:10,11. Now the rules of the law, in the cases propounded, are, (1.) That he that has holy flesh in his clothes cannot by the touch of his clothes communicate holiness (Hag 2:12): If one bear holy flesh in the skirt of his garment, though the garment is thereby so far made a devoted thing as that it is not to be put to common use till it has first been washed in the holy place (Le 6:27), yet it shall by no means transmit a holiness to either meat or drink, so as to make it ever the better to those that use it. (2.) That he that is ceremonially unclean by the touch of a dead body does by his touch communicate that uncleanness. The law is express (Nu 19:22), Whatsoever the unclean person touches shall be unclean; yet this Haggai will have from the priests' own mouth, for concerning those things that we find very plain in our Bibles yet it is good to have the advice of our ministers. The sum of these two rules is that pollution is more easily communicated than sanctification; that is (says Grotius), There are many ways of vice, but only one of virtue, and that a difficult one. Bonum oritur ex integris; malum ex quolibet defectu—Good implies perfection; evil commences with the slightest defect. Let not men think that living among good people will recommend them to God if they are not good themselves, but let them fear that touching the unclean thing will defile them, and therefore let them keep at a distance from it.
2. How it is here applied (Hag 2:14): So is this people, and so is this nation, before me. He does not call them his people and his nation (they are unworthy to be owned by him), but this people, and this nation. They have been thus before God; they thought their offering sacrifices on the altar would sanctify them, and excuse their neglect to build the temple, and remove the curse which by that neglect they had brought upon their common enjoyments: "No," says God, "your holy flesh and your altar will be so far from sanctifying your meat and drink, your wine and oil, to you, that your contempt of God's temple will bring a pollution, not only on your common enjoyments, but even on your sacrifices too; so that while you continued in that neglect all was unclean to you, nay, and so is this people still; and so they will be; on these terms they will still stand with me, and on no other—that if they be profane, and sensual, and morally impure, if they have wicked hearts, and live wicked lives, though they work ever so hard at the temple while it is building, and though they offer ever so many and costly sacrifices there when it is built, yet that shall not serve to sanctify their meat and drink to them, and to give them a comfortable use of them; nay, the impurity of their hearts and lives shall make even that work of their hands, and all their offerings, unclean, and an abomination to God." And the case is the same with us. Those whose devotions are plausible, but whose conversation is wicked, will find their devotions unable to sanctify their enjoyments, but their wickedness prevailing to pollute them. Note, When we are employed in any good work we should be jealous over ourselves, lest we render it unclean by our corruptions and mismanagements.
II. By way of comfort and encouragement. If their hearts be right with God, and their eye single in his service, they shall have the benefit of their devotion. God will take away the judgment of famine wherewith they have been corrected for their remissness, and will restore them great plenty. This they are called to consider, and to observe whether God would not be to the utmost as good as his word, and by his providence remarkably countenance and recompense their reformation in this matter. To make this the more signal, let them set down the day when they began to work at the building of the temple, to raise the structure upon the foundations that had been laid some time before. On the twenty-fourth day of the sixth month they began to prepare materials (Hag 1:15), and now on the twenty-fourth day of the ninth month they began to lay a stone upon a stone in the temple of the Lord; let them take notice of this day, and observe, 1. How they had gone behind-hand in their estates before this day. Let them remember the time when there was a sensible waste and decay in all they had, Hag 2:16. A man went to his garner, expecting to find a heap of twenty measures of corn, so much he used to have from such a piece of ground, or so much used to be left at that time of the year, or so much he took it for granted there was when he fetched the last from it, but he found it unaccountably diminished, and, when he came to measure it, there were but ten measures; it had run in and dried away in the keeping, or vermin had eaten it, or it was stolen. In like manner he went to the wine-press, expecting to draw fifty vessels of wine, for so much he used to have from such a quantity of grapes, but they did not yield as usual, for he could get but twenty. This agrees with what we had, Hag 1:9, You looked for much, and it came to little. Note, It is our folly that we are apt to raise our expectation from the creature, and to think tomorrow must needs be as this day and much more abundant, but we are commonly disappointed, and the more we expect the more grievous the disappointment is. In the stores and treasures of the new covenant we need not fear being disappointed when we come by faith to draw from them. But this was not all. God did visibly contend with them in the weather (Hag 2:17): I smote you with blastings, winds and frosts, which made every green thing to wither, and with mildew, which choked the corn when it was knitting, and with hail, which battered it down and broke it when it had grown to some maturity; thus they were disappointed in all the labour of their hands, while they neglected to lay their hand to the work of God and to labour in that. Note, While we take no care of God's interest we cannot expect he should take care of ours. And, when he thus walks contrary to us, he expects that we should return to him and to our duty. But this people either saw not the hand of God in it (imputing it to chance) or saw not their own sin as the provoking cause of it, and therefore turned not to him. They were a long time incorrigible and unhumbled under these rebukes, so that God's hand was stretched out still, for the people turned not to him that smote them, Isa 9:12,13. They might easily observe that as long as they continued in neglect of the temple work all their affairs went backward. But, 2. Let them now observe, and they should find that from this day forward God would bless them (Hag 2:18,19): "Consider now whether when you begin to change you way towards God you do not find God changing his way towards you; from this day, when you fall to work about the temple, consider it, I say, and you shall find a remarkable turn given for the better to all your affairs. Is the seed yet in the barn? Yes it is, and not yet thrown into the ground. The fruit-trees do not as yet bud, the vine, and the fig-tree, and the olive-tree, have not as yet brought forth, so that nothing appears to promise a good harvest or vintage next year. Nature does not promise it; but now that you begin to apply in good earnest to your duty, the God of nature promises it; he has said, From this day I will bless you. It is the best day's work you ever did in your lives, for hence you may date the return of your prosperity." He does not say what they shall be, but, in general, I will bless you; and those that know what are the fruits flowing from God's blessing know they can desire no more to make them happy. "I will bless you, and then you shall soon recover all your losses, shall thrive as fast as before you went backward; for the blessing of the Lord, that maketh rich, and those whom he blesses are blessed indeed." Note, When we begin to make conscience of our duty to God we may expect his blessing; and this tree of life is so known by its fruits that one may discern almost to a day a remarkable turn of Providence in favour of those that return in a way of duty; so that they and others may say that from this day they are blessed. See Mal 3:10. And whoso is wise will observe these things, and understand by them the lovingkindness of the Lord.
20-23
Encouraging Promises; A Promise to Zerubbabel (520 BC)
简体中文
鼓励的应许；对所罗巴伯的应许（主前520年）
²⁰ 这月二十四日，耶和华的话二次临到哈该说，
²¹ 你要告诉犹大省长所罗巴伯说，我必震动天地。
²² 我必倾覆列国的宝座，除灭列邦的势力，并倾覆战车和坐在其上的；马必跌倒，骑马的败落，各人被弟兄的刀所杀。
²³ 万军之耶和华说，我仆人撒拉铁的儿子所罗巴伯啊，到那日，我必以你为印，因我拣选了你。这是万军之耶和华说的。
哈该向百姓——ad populum——讲道之后，紧接着同一日又向官长——ad magistratum——讲了一篇，是特别向犹大省长所罗巴伯所说的话；他在百姓如今所从事的这美好工程中是个带头出力的人，因此要在他身上加上几个特别的记号（该2:21）：你要告诉犹大省长所罗巴伯，单独对他说。他心中所思想的远高过寻常百姓，正如贤明的君王常有的那样，他们在比别人更高更大的领域中运筹。这地的百姓所挂虑的是自己的田地葡萄园；神已向他们保证他们必亨通，我们盼望这能使他们安心；但所罗巴伯所挂虑的是这群体及其利益，是邻邦各国及其政权的更迭，是这少数微弱的犹太人在那些变动动荡中将有何遭遇，并他这样一位贫弱的君王怎能站稳脚跟、服事本国。神说：“你到他那里去，告诉他他和他的余民必得平安，让这话使他安心。”
I. 让他预料必听见列国中有大震荡，不要因此惊讶；看哪，他已被预先告知（该2:21,22）：我必震动天地。这话他先前已说过（该2:6,7），如今又向所罗巴伯重说；让他预料震荡的时候，就是普世的剧变。世界如同海，如同轮，常在动荡中，却有时格外汹涌。但是，感谢神，地若震动，乃是要将恶人摇出去（伯38:13）。在启示录的异象中，地震于教会无凶兆。这里天地震动，乃是要使骄傲的欺压者破碎败落：我必倾覆列国的宝座。迦勒底的帝国，曾长久作列国的宝座，如今已被倾覆；现今及将来的诸权势，照样必被倾覆；他们败亡的日子必到。1. 他们的国虽何等强盛，其势力仍必被除灭。他们倚靠车马（诗20:7），他们的战车却必被倾覆，连同坐在其上的，以致他们既不能攻击他们所逼迫的神的子民，也不能逃脱那追讨他们的神的审判。2. 虽似乎无人可作毁灭他们的工具，神却必成就这事，因为他们各人必被弟兄的刀所杀。这宣告了神教会一切仇敌的命运，就是那些不肯悔改归荣耀与神的仇敌；这话似乎也是要应许基督必胜过黑暗的权势，必倾覆撒但的宝座，就是那列国的宝座，是这世界之神的宝座，并要夺去他所倚靠的一切军装，分了他的赃物。一切相敌的执政的、掌权的、有能的都必被废去，好叫国得以交与父神。
II. 让他笃信，在这一切震荡之中，他必在神的保护下得安稳（该2:23）。所罗巴伯热心为神建殿，因此神向他所作的应许，正如他从前在类似情形下向大卫所作的——他必为他建立家室并坚立它，甚至在那日天地震动之时。这应许关乎这位好人自己和他的家室。他尊荣了神，神也必尊荣他。那些在犹大治权上继承他的人，也可由此得着鼓励；他们的权柄在人看来虽极不稳固，神却必坚立它，这必有助于神所立他们治理之百姓的安稳。但这应许特别指向基督，他按肉身从所罗巴伯而出，是福音圣殿唯一的建造者。1. 所罗巴伯在此被称为神的仆人，这是借此对他作的尊荣题述，正如我的仆人摩西和大卫。神除灭他仇敌的时候，必高举他的仆人。我们的主耶稣在救赎的工作上作他父的仆人，却忠心如子（赛42:1）。2. 他被称为神的选民：我拣选了你担当这职分；神拣选谁，就必使用谁。我们的主耶稣是神所拣选的（彼前2:4）。他又是蒙拣选之余民的元首；他们是在他里面蒙拣选的。3. 应许说，他既被拣选，神必使他如同印。耶哥尼雅曾是神右手上的印，却被拔出（耶22:24）；如今所罗巴伯取代了他的地位。他必与神亲近，为神所宝贵、所尊荣，他的家室必存留，直到弥赛亚由其中而出，就是神右手上的印。这表明，(1.) 父向他所怀的喜悦。父曾一再宣告以他为喜悦。他被安置如同戳记在心上，如同戳记在臂上，被带到父面前（但7:13），被藏在他手的荫下（赛49:2）。(2.) 父所托付他的治权。君王用印戒在他们的谕旨、恩准、委任上盖印（斯3:10）。我们的主耶稣是神右手上的印，因为一切权柄都赐给他、都从他而出。福音的大宪章由他签署、立定，并且神一切的应许，在他里面都是是的，都是阿们的。
英文原文
Encouraging Promises; A Promise to Zerubbabel (520 BC)
²⁰ And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,
²¹ Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
²² And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
²³ In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.
After Haggai's sermon ad populum—to the people, here follows one, the same day, ad magistratum—to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (Hag 2:21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. "Go to him," says God, "and tell him it shall be well with him and his remnant, and let that make him easy."
I. Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (Hag 2:21,22): I will shake the heavens and the earth. This he had said before (Hag 2:6,7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job 38:13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall. 1. Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Ps 20:7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them. 2. Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God's church, that will not repent to give him glory; it seems likewise designed as a promise of Christ's victory over the powers of darkness, his overthrow of Satan's throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father.
II. Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, Hag 2:23. Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion—that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple. 1. Zerubbabel is here owned as God's servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father's servant in the work of redemption, but faithful as a Son, Isa 42:1. 2. He is owned as God's elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, 1Pe 2:4. And he is the head of the chosen remnant; in him they are chosen. 3. It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God's right hand, but was plucked thence (Jer 22:24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God's right hand. This intimates, (1.) The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Da 7:13), is hidden in the shadow of his hand, Isa 49:2. (2.) The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Es 3:10. Our Lord Jesus is the signet on God's right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen.
本章记载了先知哈该所传讲的三篇信息，为要激励那些热心建殿的人。第一篇中，他向建造者保证：他们如今所建之殿的荣耀，在属灵的层面上（虽不在外表上）必超过所罗门圣殿的荣耀；在此他着眼于基督的降临，哈二1-9。第二篇中，他向他们保证：他们延迟建殿之罪，固然曾使他们一切别的事务都不得亨通顺利，但如今他们既已切实着手，神就必赐福与他们，使他们成功，哈二10-19。第三篇中，他向所罗巴伯保证：作为他在此事上敬虔热心与勤勉的赏赐，他必蒙天眷爱，并成为弥赛亚君王的列祖之一，这君王的国度必建立在一切敌对权势的废墟之上，哈二20-23。