The Book of Haggai

By Edward Dennett

Chapter 2

Haggai 1:12-15.

In this section we have the effect of the message sent by the Lord through the prophet, which we considered in our last paper. From Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, down to the lowest of the people, obedience was rendered to the voice of the Lord with one consent. The word of the prophet had been with power, and all hearts recognized the truth of his message, and the claims of their God. And it is important to note, as a principle everywhere affirmed in the Scriptures, that the voice of the Lord is linked with the words of the prophet. (v. 12.) When God sends a messenger He is pleased to identify Himself with His servant. Our blessed Lord thus said to His disciples, "Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." (John 13:20; see also Matt. 10:40-42.) So in our passage it stands, "And the words of Haggai the prophet, as the Lord their God had sent him." This is a solemn consideration for the people of God; for the converse is true, that if one who is really sent of the Lord is refused, it is the Lord who is refused in the person of His servant. (Matt. 25:41-45.) Not that everyone who claims to be sent of God is to be received as such; for the test is, Do such speak the words of God? (John 3:34.) And as we are taught elsewhere, many false prophets are gone out into the world; but it is just on this very account that the responsibility is cast upon the saints of "trying the spirits whether they are of God." (1 John 4:1.) The apostles could say, "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error." (1 John 4:6.) They could take this ground because they were inspired men, and they had therefore the infallible word of truth on their lips. No servant, however devoted, could now adopt this language; but he might apply the principle to the message he delivered, if that message were indeed the pure word of God. While these limitations are necessarily made in our present circumstances, yet let us not forget that the Lord does in these last days send His servants with messages to His people, and that wherever the soul is in the presence of God they will be readily discerned; and hence that it is no less grave now than at any former time to turn a deaf ear to the words of admonition and warning they may utter. Look at the case before us. Were not Zerubbabel and Joshua the leaders of the people? And who was Haggai? Why should he set himself against them all? Why should he find so much fault, and prophesy such bitter things? And what had he to recommend himself to the attention of the people? He was evidently of no birth or standing, for his parentage or genealogy is not recorded. He had but one qualification. It was not his position, his office, or his gift; it was simply that he was sent by the Lord their God. So now the only questions for any of us, when a professed servant of the God stands before us, is, Has he been divinely sent? and does he speak the word of the Lord?

The obedience, moreover, which is here spoken of was no mere external compliance with the exhortations they had received, but it was of that sort which proceeds from the action of the word of God on the conscience; for it is added, "And the people did fear before the Lord." This is the sure sign of a real work in the hearts of this feeble remnant. Whether in sinners or saints, if the conscience is not reached, whatever outward and apparent effects may be produced by the ministry of the truth, nothing is gained. In all such cases it will be as Ephraim and Judah, of whom Hosea speaks; their "goodness" will be "as a morning cloud, and as the early dew which passeth away." (Hosea 6:4.) On the other hand, fear of the Lord will always be produced in a soul when the conscience is in exercise before God; for it is then that God's holy presence is apprehended and His claims acknowledged, while at the same time the sense of failure and sin will not be forgotten. Obedience therefore is the result, as in this instance, God Himself being the object before their souls. It was, in other words, a real turning of heart to the Lord; and recovered from minding their own things, they now desired to give the Lord and His things the first place.

From what follows we learn that if the Lord chastises, or if He speaks in words of warning and admonition, it is only that He seeks to remove out of the way every barrier to His people's blessing. He ad watched the effect of the prophet's words, and immediately the signs of repentance and self-judgment appeared He sends them a message of consolation — "Then spake Haggai, the Lord's messenger, in the Lord's message unto the people, saying, I am with you, saith the Lord." (v. 13.) The Spirit of God, as it would seem, amplifies the description of the prophet — the Lord's messenger, in the Lord's message — to identify him with his Lord, and to assure the people of the certainty of the truth of his message. There is great significance, moreover, in the message itself. As we have seen, it was fear of their adversaries that deterred the people from the work of building the Lord's house, and now the antidote is administered. How often do we read, for example, in Isaiah, "Fear not; I am with thee." And the Psalmist exclaims, "The Lord is my light and my salvation; whom shall I fear?" Nothing indeed dissipates fear like the assurance of the Lord's presence. But if it is consolation it is also an encouragement, reminding the people that if the Lord called them to go forward in a path of danger, He Himself was in their midst, and would go before them, as He had done in the wilderness, to show them the way. What grace, what condescension, we may add, lies in such a message! These poor, feeble people had but ill responded to the Lord's faithfulness in restoring them from their captivity, and yet, spite of their unfaithfulness and backsliding, the moment their hearts are bowed before the message of the prophet the Lord with unwearied love declares, "I am with you." Yea, His heart is ever upon His people, and if He punish, it is that in their affliction they may seek Him early, so that He may return to them with the assurance of His love. If His people are indifferent to Him, He is never indifferent to them, and He is never satisfied until in the midst of His people He can rest in His love, and joy over them with singing. (See Zephaniah 3:17.)

In the next place we have power for work. We thus read: "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, in the four and twentieth day of the sixth month, in the second year of Darius the king." (vv. 14, 15.) This statement presents two or three points of special interest and instruction. It should be noticed, first of all, that while the people had left off building, as described in Ezra, from fear of their enemies, before the decree was obtained to prohibit their work, they now recommenced their labours without waiting for the king's permission. Concerning this we quote the remarks of another: "Neither was it because the king's decree was brought them that they began again to build, but because they feared Jehovah, and feared not the king's command, as seeing Him who is invisible. God was not any more to be feared in the reign of Darius than in that of Cyrus or of Artaxerxes; but the source of their weakness was their having forgotten God. … All this shows us that, in ceasing to build the temple, Israel was in fault… They had no excuse for this, since even the king's commandment was on their side. That which they lacked was faith in God. When there was faith they dared to build, although there was a decree against it. The effect of this faith is to give rise to a decree in their favour, and that even through the intervention of their adversaries. It is good to trust in God. Blessed be His gracious name."¹ We thus learn the supremacy of God's authority, and that all His people need concern themselves with in their path and service is the undoubted direction of His infallible Word. If God command, it is ours to obey; and we can leave it with Him to remove, as He did for the remnant, whatever obstacles may seem to lie in the way of obedience.

The source of the power for labour should also be observed. It was not in the people, but in the Lord. It was He who stirred up the spirit of His people, and constrained them to go forward in His service, even as He had in the first instance "raised" their spirit to go up from Babylon to Jerusalem with the object of rebuilding the temple. It takes us a long time to learn that there is no power but in the Lord, that in the Lord's work human energy, will, or perseverance not only go for nothing, but are also really barriers in the way of divine strength. As indeed was said to this same remnant, "This is the word of the Lord unto Zerubbabel, Not by might, nor by power, but by my Spirit, saith the Lord of hosts." (Zech. 4:6.) Thus it is that when we are weak we are strong, because in the sense of our perfect weakness we are led to dependence on the Lord, and He can then display unhinderedly in and through us His own power. The perception of this truth puts our souls also into the right attitude for blessing; it leads our eyes upward, and keeps us waiting on the Lord in expectation.

And the place in which power comes is most instructive. It is not before but after obedience, and is connected moreover with the assurance of the Lord's presence in the midst of His people. The apprehension of this would dissipate the fallacy often entertained, and sometimes expressed, that we must wait for power in order to obedience. It is not so; but on obedience the Lord gives power; first, there must be the obedience of faith, and then power will be bestowed to walk in the divine paths. For example, when the Lord said to the man with the withered arm, "Stretch forth thy hand," he might have replied, "I have no power;" but with the spirit of obedience he hastened to comply with the command he had received, and he received strength, and was made whole. It is the same order in the account of the remnant in this scripture, and it is ever the same in the history of believers. To be in a right condition of soul is the one thing to be desired. This removes all difficulties, and makes it possible for the Lord to take us up and use us as the vessels of His will. Hence as soon as the people obeyed the voice of the Lord their God, and did fear before the Lord, all was ready; for the Lord at once stepped in, and said, "I am with you;" and He stirred up their spirit to accomplish His purpose in building the temple.

The date, moreover, is given when they recommenced their work. It was in the four-and-twentieth day of the sixth month, in the second year of Darius the king; i.e. twenty-three days after Haggai commenced to prophesy. (Verse 15 compared with verse 1.) Three short weeks thus sufficed for the recovery of the people from their backsliding. When God acts in power His work is soon done, and His people are made to rejoice in His restoring grace and pardoning mercy. His delight in the obedience of His people is plainly seen from the record of the date. How yearningly He watches over His saints, and how minutely He notices the first movements of response to His word!

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1) Synopsis of the Books of the Bible, vol. 2. p. 8.