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英文原文
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)
這後來之殿的榮耀（主前520年）
¹ 七月二十一日，耶和華的話藉先知哈該臨到，說：
² 「你要告訴猶大省長所羅巴伯——撒拉鐵的兒子、約撒答的兒子大祭司約書亞，並剩下的百姓，說：
³ 你們中間存留的，有誰見過這殿從前的榮耀呢？現在你們看著如何？豈不是看如無有嗎？
⁴ 耶和華說：所羅巴伯啊，你當剛強！約撒答的兒子大祭司約書亞啊，你也當剛強！這地的百姓啊，你們都當剛強做工，因為我與你們同在。這是萬軍之耶和華說的。
⁵ 這是照著你們出埃及我與你們立約的話。那時，我的靈住在你們中間，你們不要懼怕。
⁶ 萬軍之耶和華如此說：過不多時，我必再一次震動天地、滄海與旱地。
⁷ 我必震動萬國；萬國所羨慕的必來到。我就使這殿滿了榮耀。這是萬軍之耶和華說的。
⁸ 萬軍之耶和華說：銀子是我的，金子也是我的。
⁹ 這殿後來的榮耀必大過先前的榮耀。在這地方我必賜平安。這是萬軍之耶和華說的。
此處有：I. 這信息的日期（該 2:1）。這是在七月二十一日發出的，那時建造者已經動工約一個月（自六月二十四日起），工程已有相當進展。請注意，那些在服事神上真心實意的人，必從神那裏得到新的鼓勵，照他們的需要繼續前行。使輪子轉動起來，神必親自為它膏油。
II. 這信息的對象（該 2:2）。此處的鼓勵是發給前一章所責備的同一些人；因為被話語的知罪所傷的人，必被它的安慰所醫治和纏裹。要告訴所羅巴伯、約書亞和剩下的百姓——就是那些聽從耶和華的話（該 1:12）、神又激動他們的靈如此行（該 1:14）的人；安慰的話就是發給他們的。
III. 信息本身，請注意：
1. 受僱於這工程的人所面對的挫折。當聖殿立根基時，使他們沮喪、減少他們喜樂的那件事，仍然拖累他們——他們如今不能建造像所羅門所建的那樣的聖殿——不能像那樣大、那樣宏偉、那樣華麗。這在最初立尺寸時就使許多人流淚（拉 3:12），如今仍使工程進展遲緩——這殿的榮耀與前殿相比如無有（該 2:3）。如今距所羅門聖殿被毀約七十年（因那是在被擄第十九年，而此時約在被擄歸回後第十九年），所以可能還有人活著記得見過它，他們仍不斷以這殿與那殿的巨大差距來責備自己和弟兄。一個人記得覆蓋其上的金子，另一個人記得鑲嵌其上的寶石；一個人描繪門廊的壯麗，另一個人描繪柱子——如今這些在哪裏呢？這削弱了建造者的手；因為，雖然我們恩惠的神喜悅我們若在事奉中真誠地盡己所能，但我們驕傲的心卻幾乎不容我們滿意——除非我們做得像那些能力遠超我們的人一樣。有時老年人的過失是過分誇讚前代的成就和造詣，以致挫傷當代之人的服事；別人當被激發效法，卻不可被輕視暴露。不要說先前的日子強過如今的日子（傳 7:10），而要感謝神——無論如今多麼糟糕——其中仍有美善。
2. 鼓勵他們繼續這工作的話（該 2:4）：雖然這殿可能遠遜於前殿，然而現在，所羅巴伯啊，你當剛強！約書亞啊，你也當剛強！不要讓這些領袖屈服於這暗示，也不要為此灰心，而是在不能做到所願的那樣好時，盡力做到他們所能的；又讓這地的百姓都當剛強做工；若領袖們有心，跟隨者也必更有心。請注意，為神做工的人當盡力而為，然後以盼望鼓勵自己——相信必有好結局。
3. 這些鼓勵的根基。神親自對他們說：你們不要懼怕（該 2:5），並為此給了好理由。
（1）他們有神與他們同在——有他的靈和他特殊的同在：你當剛強，因為我與你們同在，這是萬軍之耶和華說的（該 2:4）。這話他從前說過（該 1:13）：我與你們同在。但我們需要這些保證的反覆，使我們可以得著堅固的安慰。神以萬軍之耶和華的身份與我們同在，足以平息我們一切的恐懼，幫助我們勝過在盡本分的道路上可能遇到的一切挫折。猶太人有仇敵的軍隊攻擊他們，但他們有萬軍之耶和華與他們同在——為他們撐腰、為他們申辯。他與他們同在；因為：[1.] 他持守他的應許。他的約是不可違背的，他必永遠屬他們，並要為他們顯現和行事——照著他們出埃及時與他們立約的話。雖然他因他們的過犯以杖管教他們，他的信實卻不落空。[2.] 他以他的靈——預言之靈——住在他們中間。當他初次將他們塑造成為一個民族時，他賜下他的良善之靈教訓他們（尼 9:20）；那靈雖屢被惹動而退縮，卻仍住在他們中間。正是神的靈激動他們的靈從巴比倫出來（拉 1:5），如今又激動他們建造聖殿（該 1:14）。請注意，只要我們有神的靈住在我們中間在我們身上做工，我們就有理由被鼓舞——因為如此我們就有神與我們同在為我們做工。
（2）他們不久必有彌賽亞在他們中間——那將要來者。眾先知都為他作見證，這位先知在此尤為如此（該 2:6-7）。此處暗示了他來到的時候——不久他就要來：過不多時，他就要來。舊約教會只需再走一段路（如果我們可以這樣說的話）；五段已經過去——從亞當到挪亞，再到亞伯拉罕，再到摩西，再到所羅門的聖殿，再到被擄——如今再走一段路，第六日的旅程，彌賽國度的安息就來到了。讓人子來到時在地上遇見信心，讓應許的兒女繼續仰望他，因為如今只是不多時他就必來到；信心和忍耐啊，再堅持一會兒，因為那將要來的必來，決不遲延。如他從前對他第一次顯現如此說，如今對第二次也如此說：我必快來。關於他的來到，此處預言了：[1.] 他的來到將以一次普遍的震動開始（該 2:6）：我必震動天地、滄海與旱地。這話被應用於基督的國在世上的建立——為此他必在列邦中審判（詩 110:6）。神必再為他的教會做一次他領他們出埃及時所做的事；他在西奈山以雷轟、閃電和地震震動天地；他使海和旱地震動——海中開出道路、磐石流出溪水。這事必再做——當基督受苦時，日頭變暗、地震動、磐石裂開——當基督出生時，希律和全耶路撒冷的人都不安（太 2:3），他被設定作許多人跌倒和興起。當他的國設立時，列國受到衝擊；神諭沉默、偶像被毀、列國的權勢被震動和挪移（來 12:27）。這指的是被震動之物的挪去。請注意，列國的震動往往是為了使教會安定、使不能震動之事確立。[2.] 他的來到將以普遍的滿足告終。他必作萬國所羨慕的而來——為萬國所羨慕，因為地上的萬族都必在他裏面得福*——得著最好的祝福——為各國中的好人所長久期望和羨慕的，就是那些從舊約預言中對他有所認識的人。摩押地的巴蘭曾論到將有一星出於雅各，烏斯地的約伯曾論到他的救贖主活著；從各處來的虔誠人聚集在耶路撒冷（徒 2:5），正是期待著大約在那時彌賽亞國度的設立。一切被領到基督面前、奉他的名作門徒的國家，都已稱呼他，並將繼續稱呼他為*他們的一切拯救和他們所羨慕的。*基督這榮耀的稱號似乎引用了雅各的預言（創 49:10）：萬民都必歸順他。
（3）他們如今所建造的殿必充滿榮耀，其榮耀必超過所羅門的聖殿。猶太人的仇敵以毀謗追趕他們，輕視他們所建的殿；但神既應許以榮耀充滿它，他們大可忍受那些。以榮耀充滿是神的特權；從他而來的榮耀是令人滿足的，不是虛榮。摩西的帳幕和所羅門的聖殿在神以雲彩佔有它們時充滿了榮耀；但這殿要以另一種性質的榮耀充滿。[1.] 讓他們不要因為這殿不如所羅門聖殿有那麼多的金銀而掛慮（該 2:8）。神不需要金銀來裝飾他的殿，因為（他說）：銀子是我的，金子也是我的。世上一切的金銀都是他的；一切藏在地的深處的（因為地和其中所充滿的都屬耶和華），一切存在人的國庫、銀行和寶庫中的，以及一切流通以維持貿易和商業的——都是主的。每一枚硬幣上都印有他的形象，如同印有該撒的；因此當金銀被獻為他的尊榮、用在他的服事中時，對他並沒有加添，因為那本來就是他的。當大衛和他的首領為神殿的服事獻上巨額時，他們承認：這一切都是你的，我們從你而得的獻給你（代上 29:14、16）。因此神不需要祭物，因為林中的百獸都是他的（詩 50:10）。請注意，我們若有金銀，就當用以事奉和尊榮神，因為這一切都是他自己的，我們不過有使用權，所有權仍歸他；但我們若沒有金銀可以尊榮他，就當以我們所有的尊榮他，他必悅納我們——因為他不需要這些；世上一切的金銀都已是他的。大地滿了他的豐富，如此這又大又廣的海也是如此。[2.] 讓他們以此得安慰：雖然這殿金子較少，但它的榮耀必超過所羅門的（該 2:9）：*這殿後來的榮耀必大過先前的榮耀。*這在外在榮耀上從未實現。這後來之殿在後期的確被希律大大美化和充實，我們也看見門徒驚嘆聖殿的石頭和建築何等精美（可 13:1）；但與所羅門的聖殿相比，實在微不足道；而且猶太人自己也承認，第一聖殿的幾個神聖榮耀在這殿中是缺少的——*約櫃、*烏陵和土明、*天上的火、以及舍吉拿（Schechinah）；因此我們無法想像這後來之殿的榮耀如何在任何方面超過前者——除了在一件事上，那確實要勝過第一聖殿一切的榮耀——彌賽亞在其中的同在，就是神的兒子；他被獻在那裏，作他百姓以色列的榮耀；他在十二歲時在那裏，後來在那裏講道和行奇事，並將買賣的人趕出去。因此彌賽亞必須在第二聖殿還存留時來到；那殿既早已被毀，我們就必須認定我們的主耶穌就是基督，就是那將要來的，我們不可再等候別的。*這後來之殿的榮耀也是：*第一，*在基督來到之前，它始終保持免於偶像和偶像崇拜，從未被那些可憎之物玷污——如同第一聖殿常常那樣（王下 23:11-12）——在這方面它的榮耀超過了那殿一切的榮耀。請注意，教會的純潔和對神聖典章的嚴格持守，遠比外在的華麗和光彩更為它的榮耀。第二，在基督之後，福音由使徒在其中傳講——就是這生命的一切話（徒 5:20）。在聖殿裏，耶穌基督每日被傳講（徒 5:42）。如今那藉福音而來的義和生命的職事，比那作定罪和死亡之職事的律法更是無比地榮耀（林後 3:9-10）。請注意，那因我們與基督的關係和我們在他裏面的益處而來的榮耀，才是最有價值的榮耀。如同基督所在之處，*看哪，有一人比所羅門更大在此；*照樣他所居住、使之成為活殿的心，看哪，比所羅門的聖殿更為榮耀——並要如此直到永遠。
（4）他們將看見目前苦難的舒適結局，享受幸福安定的喜樂：*在這地方我必賜平安，這是萬軍之耶和華說的。請注意，神在他的典章中與他的百姓同在，為他們確保一切美善。神若與我們同在，平安就與我們同在。但在後來之殿下的猶太人受了如此多的苦，我們必須認定這應許的成就是在耶穌基督藉他的血為一切信徒所買贖、又藉他最後的遺囑所遺贜的屬靈平安中（約 14:27）——就是基督自己作為和平的先知所傳講的，又作為和平的君所賜予的平安。神要在這地方賜平安；*他要賜他的兒子作平安（弗 2:14）。
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)
惡比善更易傳染；建造聖殿的鼓勵（主前520年）
¹⁰ 大利烏第二年九月二十四日，耶和華的話藉先知哈該臨到，說：
¹¹ 萬軍之耶和華如此說：你要向祭司問律法，說：
¹² 若有人用衣襟兜聖肉，他的衣襟觸著餅、湯、酒、油，或是別的食物，就算為聖嗎？祭司回答說：不算為聖。
¹³ 哈該又說：若有人因摸死屍染了污穢，然後摸這些物的一樣，這物算為污穢嗎？祭司回答說：必算污穢。
¹⁴ 於是哈該說：耶和華說：這國民這樣，這國家在我面前也是這樣；他們手下的各樣工作都是如此；他們在那裏所獻的也算污穢。
¹⁵ 現在你們要追想，此日以前，耶和華的殿連一塊石頭沒有疊在石頭上之先，
¹⁶ 你們在那裏怎樣呢？有人來到穀堆，想得二十斗，只得了十斗。有人來到酒池，想得五十桶，只得了二十桶。
¹⁷ 在你們手下的各樣工作上，我以旱風、霉爛、冰雹攻擊你們，你們仍不歸向我。這是耶和華說的。
¹⁸ 你們要追想，此日以後，就是從九月二十四日起，從耶和華殿根基立定的日子起，你們要追想。
¹⁹ 倉裏有穀種嗎？葡萄樹、無花果樹、石榴樹、橄欖樹還沒有結果子。從今日起，我必賜福與你們。
這篇信息是在本章前半那篇之後兩個月宣講的。祭司和利未人經常講道，但先知偶爾講道；兩者都是好的、需要的。我們需要無論得時不得時被教導我們的本分。百姓如今正熱心建造聖殿，並盼望不久就能完工投入使用，在其中服事；此時神藉他的先知給他們一個信息，這對他們是有用的。
I. 藉著知罪和警告。他們如今正在從事一項很好的工作，但他們當關注——不僅在內容上是好的，更要以正確的方式去做，否則就不能蒙神悅納。神看見他們中間有許多人以不聖潔的心和手去做這善工，毀壞了它，也無法從中為自己得益；這些人在此被知罪，眾人也因此受警戒要潔淨他們在這工作中所用的手——因為唯獨對清潔的人，一切都是清潔的，也唯獨從清潔的人才能出清潔的。這事在此以禮儀律的既定規則來說明——就是要分別潔淨的和不潔淨的——律法的許多條例都是圍繞這一點的。由此可見，禮儀律當有屬靈的應用；它不僅是猶太人的神聖儀式，更是為要教導人學義——對一切人，甚至對我們這些末世來到的人——向我們揭示罪和基督，揭示我們的疾病和我們的良藥。如今請注意：
1. 律法的規則是什麼。先知受命就此向祭司詢問（該 2:11）；因為他們的嘴唇當存記這知識，百姓也當由他們口中尋求律法（瑪 2:7）。哈該自己雖是先知，也必須*向祭司問律法。*他作為非凡使者的本分，是解釋神的護理，並就特定的本分給予指示，如他所做的（該 1:8-9）。但他不願從那些常規傳道人的手中奪去祭司的工作——他們的本分正是解釋神的典章，教導百姓其中的意義，並為遵守它們給出一般規則。在那樣的事上，哈該自己也當請教他們。請注意，神賜給他的傳道人不同的恩賜，又呼召他們做不同的服事，因此他們彼此需要，當彼此使用，也當彼此幫助。先知雖受了默示，也不能對祭司說：我不需要你；祭司也不能對先知如此說。也許哈該因此受命請教祭司，為要從他們自己的口中審判他們和他們所管轄的百姓，並以比禮儀上的污穢更嚴重的事定他們的罪。見利 10:10-11。如今律法在所提案件中的規則是：（1）那在衣服裏有聖肉的人不能藉其衣服的觸摸傳遞聖潔（該 2:12）：*若有人用衣襟兜聖肉，*雖然衣服因此被歸為奉獻之物——在先於聖所洗淨之前不可作俗用（利 6:27）——卻決不能將聖潔傳遞給食物或飲料，使之對使用者有任何更好。（2）那因觸摸死屍而在禮儀上不潔的人卻能藉其觸摸傳遞不潔。律法明說（民 19:22）：*不潔淨的人所摸的一切物必不潔淨；*然而哈該仍要從祭司自己的口中得這話，因為關於我們在聖經中覺得非常清楚的事，取得傳道人的意見仍是好的。這兩條規則的總意是：污穢比成聖更容易傳遞；就是說（格羅提烏斯如此說），惡有許多途徑，德只有一條，而且是困難的一條。Bonum oritur ex integris; malum ex quolibet defectu——*善始於完全；惡始於最小的缺陷。*不要讓人以為生活在好人中間就會使他們在神面前蒙悅納——除非他們自己也是好的；倒要讓他們害怕觸摸不潔之物會玷污自己，因此遠離它。
2. 此處如何應用（該 2:14）：*這國民這樣，這國家在我面前也是這樣。他不稱他們為他的民和他的國（他們不配被他承認），而是這民、**這國。*他們在神面前就是如此；他們以為在壇上獻祭就能使他們成聖，又能為他們忽視建造聖殿開脫，還能除去他們因那疏忽而加在一般享受上的咒詛：「不，」神說，「你們的聖肉和祭壇不但不能使你們的食物和飲料、你們的酒和油成聖——你們對神殿的輕視反而要帶來污穢——不但加在你們一般的享受上，更甚至加在你們的祭物上；因此當你們仍在那疏忽中時，一切對你們都是不潔的。不但如此，這民至今仍然如此；他們也必如此；他們在我面前只當站在這些條件上，別無其他——他們若是褻瀆的、屬肉體的、道德上不潔的，若他們有邪惡的心、過邪惡的生活，那麼即使他們在建造聖殿時工作得再辛苦，即使殿建成後在那裏獻了再多、再昂貴的祭，也不能使他們的食物和飲料成聖，也不能使他們從中得到舒適的使用；不但如此，他們心和生活的污穢要使那手中的工作和他們一切的祭物成為不潔——在神眼中為可憎。」我們的情況也是如此。那些敬虔看似可觀但生活邪惡的人，必發現他們的敬虔不能使他們的享受成聖，反而他們的邪惡勝過去玷污它們。請注意，當我們從事任何善工時，當對自己謹慎，免得我們因自己的敗壞和不當管理而使它成為不潔。
II. 藉著安慰和鼓勵。他們的心若與神正直，他們的眼若在他的服事上專一，他們就必從他們的敬虔中得益。神必除去因他們的懈怠而用以管教他們的饑荒審判，並要恢復他們極大的豐盛。他們被呼召來思想，觀察神是否不會信守他的話到底，以他的護理特別眷顧和報答他們在這事上的歸正。為使這事更為顯著，讓他們記下開始在聖殿建造工程中動工的日子——在先前已立好的根基上建造結構。六月二十四日他們開始預備材料（該 1:15），如今九月二十四日他們開始在耶和華的殿中疊石頭；讓他們留意這日，並觀察：1. 他們在此日之前在產業上如何落後。讓他們記念在所有他們擁有的東西中有明顯損耗和衰敗的時候（該 2:16）。人到穀倉，期望找到二十斗穀——他從那塊地通常有那麼多，或在那個季節通常剩下那麼多，或他上次去取時以為有那麼多——但他發現莫名地減少了，量起來只有十斗；它在儲存中蒸發乾縮了，或被蟲吃了，或被偷了。照樣他到酒池，期望抽出五十桶酒——他從那麼多葡萄通常得那麼多——但它們不如常出產，因為他只能得二十桶。這與我們在該 1:9所讀的相符：你們盼望多得，所得的卻少。請注意，我們的愚昧在於我們容易對受造物抱持期望，以為明天必定和今天一樣、甚至更加豐盛，但我們通常失望——而且期望越大，失望越痛。在新約的寶庫中，我們以信心前去汲取時，不必害怕失望。但這還不是全部。神確實以天氣與他們相爭（該 2:17）：我以旱風攻擊你們——使一切青綠之物枯萎的風和霜；和霉爛——穀物在結穗時使它窒息的霉；和冰雹——在它長到相當成熟時將之打碎的冰雹；他們就如此在手下一切的工作中失望——因為他們疏於動手做神的工，在其中勞力。請注意，當我們不關心神的利益時，不能期望他關心我們的。當他如此與我們背道而行時，他期望我們歸回他、歸回我們的本分。但這百姓或看不見神的手在其中（歸之於偶然），或看不見自己的罪是惹動它的原因，所以沒有歸向他。他們在這些責備之下長久頑梗、不知謙卑，所以神的手仍然伸出，因為這百姓沒有歸向擊打他們的主（賽 9:12-13）。他們不難觀察到：只要他們繼續忽視聖殿工程，一切事務都走下坡。但，2. 讓他們如今觀察，他們必發現從今以後神必賜福他們（該 2:18-19）：「你們如今要追想，當你們開始改變對神的道路時，是否不也發現神改變了他對你們的道路；從此日——你們開始在聖殿動工的日子——*追想，我說，你們必發現一切事務有了顯著的好轉。*倉裏有穀種嗎？是的，還未撒入地裏。果樹尚未發芽，葡萄樹、無花果樹和橄欖樹尚未結果子，*所以沒有什麼應許來年有好的收成或豐收。自然界沒有應許它；但如今你們開始認真盡本分，自然界的神應許了它；他說了：*從今日起，我必賜福與你們。*這是你們一生中所做的最好的一日工作，因為從此你們可以追想你們興盛的歸回。」他沒有說他們將成為什麼，只是一般地說：*我必賜福與你們；而那些知道神賜福所結果子的人知道，他們不能渴望更多使自己幸福。「我必賜福與你們，然後你們必快快恢復一切的損失，必如從前落後那樣快地興旺起來；因為耶和華所賜的福使人富足，他所賜福的人是真有福的。」請注意，當我們開始以良心盡對神之本分時，我們可以期望他的賜福；這棵生命樹如此以果子為人所知，人幾乎可以指出日子——看見護理在歸回本分的道路上明顯轉向有利於那些歸回的人；以致他們和別人都可以說從今日起他們是有福的。*見瑪 3:10。凡有智慧的，必觀看這些事，並藉之明白耶和華的慈愛。
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)
鼓勵的應許；給所羅巴伯的應許（主前520年）
²⁰ 這月二十四日，耶和華的話二次臨到哈該，說：
²¹ 你要告訴猶大省長所羅巴伯說：我必震動天地。
²² 我必傾覆列國的寶座，除滅列邦的勢力；我必傾覆戰車和坐在其上的。馬和騎馬的必各被同夥的刀劍所殺。
²³ 萬軍之耶和華說：我僕人撒拉鐵的兒子所羅巴伯啊，到那日我必以你為印。因我揀選了你。這是萬軍之耶和華說的。
在哈該向百姓的信息之後，此處同日緊接著一篇向官長的信息——特別針對猶大省長所羅巴伯的一番話。他在百姓如今著手的這善工中是一位積極的領袖，因此他必得著一些特別的記號（該 2:21）：*你要告訴猶大省長所羅巴伯，*單獨對他說。他腦中的思想遠超普通百姓，正如智慧的君王通常有的——他們在比別人更高更廣的範圍中活動。這地的百姓關心他們的麥田和葡萄園；神已向他們保證必使他們興盛，我們希望那能使他們安心；但所羅巴伯關心的是國家整體及其利益，關心鄰國和他們政權的更迭，以及在那些變動和動盪中這少數軟弱的猶太人將會如何，又像他這樣貧窮的君王怎能站得住、服事他的國家。「到他那裏去，」神說，「告訴他他和他的餘民必安然無恙，讓那使他安心。」
I. 讓他期望聽見地上列國中將有大的動盪，但不要讓這事使他驚奇；看哪，他事先被告知了（該 2:21-22）：我必震動天地。這話他從前說過（該 2:6-7），如今又對所羅巴伯說；讓他期望震動的時代——普遍的動盪。世界如同大海，如同輪子，常在運動中，但有時特別洶湧。但願頌讚歸於神，地若被震動，是為要把惡人從其中震出（伯 38:13）。在啟示錄的異象中，地震對教會不是凶兆。此處天地被震動，為使驕傲的壓迫者被擊碎和傾覆：我必傾覆列國的寶座。那長久以來作列國寶座的迦勒底帝國已被傾覆；如今存在的和將來要來的權勢也必照樣被傾覆；他們傾覆的日子必到。1. 雖然他們極其強大，但他們國度的勢力必被除滅。他們倚靠戰車和馬（詩 20:7），但他們的戰車和坐在其上的必被傾覆，使他們不能攻擊他們所逼迫的神的百姓，也不能逃避追趕他們的神的審判。2. 雖然沒有看起來能做他們毀滅器皿的人，神卻要成就它，因為他們要各被同夥的刀劍所殺而下臺。這話宣判了一切不肯悔改將榮耀歸給神的神教會仇敵的命運；它似乎也被設計為基督勝過黑暗權勢、傾覆撒但寶座——那列國的寶座，這世界的神之寶座——的應許——從他奪去他所倚靠的一切盔甲，並瓜分擄物。一切反對的執政的、掌權的、有能的都要被廢除，使國度得以交給父神。
II. 讓他確信在這一切動盪之中他必在神的保護下安然無恙（該 2:23）。所羅巴伯積極為神建造殿宇，所以神對他作了如同在類似場合對大衛所作的相同應許——他要為他建立家室，並堅立它——就在天地被震動的那日。這應許一方面是指著這位好人自己和他的家族。他尊榮神，神也要尊榮他。他在猶大治理中的繼承者也可以從中得鼓勵；雖然他們的權柄在人看來十分不穩，神卻要堅定它，這也將有助於他們所治理之百姓的安定。但這應許特別指向基督——他按肉身是所羅巴伯的後裔，也是福音聖殿的唯一建造者。1. 所羅巴伯在此被承認為神的僕人，這是一個可敬的記念——如同我的僕人摩西、大衛。當神毀滅他的仇敵時，他必抬舉他的僕人。我們的主耶穌在救贖之工上是父的僕人，卻如兒子般忠心（賽 42:1）。2. 他被承認為神的選民：我揀選了你擔任這職分；神所選的，他必使用。我們的主耶穌是神所揀選的（彼前 2:4）。他是蒙揀選餘民之首；在他裏面他們被揀選。3. 應許了：既被揀選，神要使他如印記。耶哥尼雅曾如同神右手上的印記，卻被從那裏拔出（耶 22:24）；如今所羅巴伯代替了他。他必在神眼中親近而親愛、寶貴而尊榮，他的家族必延續，直到彌賽亞從其中發出——他就是*神右手上的印記。這暗示：（1）父在他裏面的喜悅。在他裏面他一次兩次宣告自己是喜悅的。他被設為他心上的印記、他膀臂上的印記，*被帶到他面前（但 7:13），被藏在他手的影子之下（賽 49:2）。（2）父所託付給他的統治權。君王以印戒簽署他們的諭令、特許和委任（斯 3:10）。我們的主耶穌是神右手上的印記，因為一切權柄都賜給他、又從他而出。藉著他，福音的大憲章被簽署和批准，也是在於他，神的一切應許都是是的、都是實在的。
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.
在本章中我們有先知哈該為鼓勵那些熱心建造聖殿的人而講的三篇信息。第一篇他向建造者保證，他們如今所建造之殿的榮耀——雖不在外在方面，卻在屬靈方面——必超過所羅門的聖殿；在其中他仰望基督的來到（該 2:1-9）。第二篇他向他們保證，雖然他們拖延建造聖殿的罪阻礙了一切其他事務的順利進展，但如今他們既已認真著手去做，他必賜福他們，使他們亨通（該 2:10-19）。第三篇他向所羅巴伯保證，作為他在此事上敬虔熱心和積極作為的賞賜，他必成為天上的寵兒，並成為彌賽亞君的祖先之一；彌賽亞的國必建立在一切敵對勢力的廢墟上（該 2:20-23）。