The Book of Haggai

By Edward Dennett

Chapter 5

Haggai 2:10-19.

The message contained in this section is addressed to the priests, and connects itself historically, as may be seen from verse 18, with Ezra 3:8-13. Its object was to teach the nature of true separation unto God, and that His blessing was connected with its maintenance — a principle which obtains throughout all dispensations, because it is grounded upon the holiness of God Himself. (See Leviticus 11:44-45, and 1 Peter 1:16.) In Malachi we read that "the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts" (Mal. 2:7); and it is on this account that Haggai was sent "in the four and twentieth day of the ninth month," two months since his last message, to ask the priests these questions concerning the law.

"If one," said the prophet, "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.

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."

Before entering upon the application of these truths, which the Lord Himself made, through His servant the prophet, it will be good for us to consider their importance. No priest, instructed in the law, could have answered in any other way. Read, for example, the directions for the Nazarite (Num. 6); and the ceremonial directions, found everywhere in Leviticus, concerning cleansing and defilement — all of which contain principles of the deepest significance for believers in every age, for ourselves now, even though we rejoice in the truth that Christ by one offering hath perfected for ever them that are sanctified.

The meaning then of the answers, given by the priests to Haggai (answers which, it should be observed, are grounded on the sure word of God), is, first, that a holy thing has no power to sanctify; and, secondly, that uncleanness must defile everything it comes into contact with. Let us look a little at these two things. It is necessary, first of all, to be clear as to what is meant by a holy thing. It is that which is set apart for the service of God; and thus "holy flesh" might be, for example, a part of an animal which had been devoted to God in sacrifice. (See Leviticus 7:28-36, etc.) It was not therefore that which is intrinsically and absolutely holy from its very nature. God is thus holy, and such holiness is necessarily exclusive of evil, even as light is exclusive of darkness; but a holy thing in Scripture is that which is consecrated, set apart for God. Israel as a nation was holy in this sense, because they had been taken out from all the other peoples of the earth, and separated unto God; and in like manner every thing they themselves, under divine direction, devoted to God's service was holy. But whatever was holy in this way had no power, as we learn from our passage, to sanctify other things. Well had it been for the church, as also for individual believers, if this lesson had been laid to heart, for the attempt has been made in every age to accomplish that which the Jewish priests declared to be impossible. For example, the prophet Isaiah says that they must be clean that bear the vessels of the Lord; but how has Christendom carried out the spirit of this requirement? By ordination and consecration, as if the recitation of solemn words, and a human touch, even though it were from a holy hand, could sanctify to the Lord's service, or a "holy" office make the holders thereof holy. The same remark applies to the "sacred" things and places that abound on every hand, all of which are made "sacred" by one bearing, as it were, "holy flesh in the skirt of his garment," and by "touching" claiming to impart holiness to them. All this is but a parody upon that which is really and divinely sanctified; and whenever the church seeks to appropriate the things of the world by her "holy" contact for her own use and advantage, she does but betray her ignorance of her true place and character, and become defiled by the very things she has sought to sanctify. It is on this very account that her "holy" orders of men and things and places are but the evidences of her own corruption.

The second principle does but affirm the above conclusion. Uncleanness must defile, but what is the uncleanness spoken of? It is of one who had been clean, but who has been rendered unclean by a dead body. Now death is the fruit of sin, and this therefore is the source of the defilement. (See Num. 6:19.) It is not then, applying the truth to ourselves, the uncleanness of a sinner before God, but that of a believer who has become defiled by evil associations; and the solemn lesson concerning such a one is, that, like pitch, he pollutes everything he touches. What a responsibility then rests upon us individually in our fellowship with the saints of God! Have we become defiled through unwatchfulness, through contact with a "dead body"? and do we mingle with the saints, as if all were well with our souls? Ah! how little do we remember the effect of our state one upon another. Again, Do any plead that believers, whatever their associations, should be welcomed into the holy fellowship of the saints, in their breaking of bread and prayers? Let them read and ponder the truth of this scripture, and then let them confess that nothing that defiles, if it be known, can be associated with the holy name of Christ. As with individual believers, so with assemblies, the responsibility is to be holy because God is holy.

The prophet, having received his answers from the priests, applies the truth to their own condition. He answered 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." The significance of this solemn statement is evident. Israel — for the restored remnant occupied the place of the nation before God — were a holy people, separated unto God. But this entailed upon them the responsibility of walking according to the place they were in by God's sovereign grace; to be for Him to whom they were separated. What, however, do we find? At this moment God's mind was on the building of His house; their minds were on their own houses. (Haggai 1.) They therefore, out of communion with Him who had called them, were for themselves, and not for Jehovah; occupied with their own, and not with His things. They had thus become practically defiled; they had lost, so to speak, their Nazariteship, by becoming unclean through contact with the dead body of their own selfish thoughts and desires. And what was the consequence? The work of their hands was defiled, and so also were the sacrifices which they laid upon Jehovah's altar. Themselves unclean, they polluted everything they touched; and nothing they did, whether in their daily occupations, or in their professed worship, was acceptable to God. And what a lesson for ourselves in this day is thereby taught! We may never be so diligent in activity, or in the assembling ourselves together with the saints; but if we are not right with God, if we are not maintaining our separation, if we have ceased to judge ourselves, and to confess our sins, both our work and our worship are defiled. We have this same lesson taught in the epistle to the Hebrews. After having pointed out that it is the privilege of the believer to have boldness to enter into the holiest by the blood of Jesus, the apostle proceeds, "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." (Heb. 10:19-22.) Having the way open into the holiest, and every qualification for entering into it, we may yet not be able to avail ourselves of this unspeakable privilege because of our practical condition. The want of a true heart, a heart that has no reserves before God, that has been fully exposed in the light of His presence in self-judgment, may prove, and will prove, an effectual barrier before the new and living way which Christ has initiated for us through the veil. And should we, in forgetfulness of our practical state, seek to appear before God, like Israel, we shall only in like manner as they defile our offering. (See also 1 Cor. 9:27-29, 1 John 3:19-22.)

But through grace the word of God, as before delivered by the prophet, had already reached their consciences, roused them from their indifference and neglect, and, producing in them a sense of their failure, had brought them back to Jehovah. From that moment His things, His house, occupied their minds, and, animated by the encouragement ministered to them through the Lord's tenderness, they proceeded to lay the foundation of His temple. And the object of the Lord in this new message to His people was to call their attention to the change of His attitude towards them since they had become obedient to His word. Thus from verse 15 to 17 we have a description of His dealings with them while neglecting His house. God could not, consistently with His holiness and with His love to His people, bless them when their hearts were turned back from Him, when they were using His grace, in their restoration from captivity, as a means to their own ease and comfort. He therefore dealt with them in judgment, chastising them, to awake them out of their spiritual torpor, and to teach them the lesson which God's people ever need, that their true blessing and prosperity could only be found in the Lord's ways, and not in their own. This explains the words of the prophet "And now, I pray you, consider from this day and upward" (i.e. looking back upon the past, the word "upward" being used in the sense of taking a retrospect), "from before a stone was laid upon a stone in the temple of the Lord" (when the people said, "The time is not come, the time that the Lord's house should be built") "since those days were, when one came to an 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. I smote you with blasting, and with mildew, and with hail, in all the labours of your hands; and ye turned not to me, saith the Lord." (vv. 15-17.)

Such was the past condition of the people, and so hardened were they, that they were insensible to the chastisements of the Lord — they turned not to Him. But at length, as we have seen, the Lord's object (as must ever be the case) was attained, and He stirred up the spirit of all, from the highest to the lowest, "and they came and did work in the house of the Lord of hosts, their God." (Haggai 1:14.) It is in reference to this, their spiritual restoration, in fact, that the prophet proceeds with his message

"Consider now from this day and upward" (the word "upward" here being used in the sense of forward), "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. 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." (vv. 18, 19.)

From a comparison of Haggai 1:13-15 with this scripture, it will be perceived that it was exactly three months from the time when the people commenced to work on the Lord's house, that the foundation was laid. This time would be spent in the necessary preparation; and it is striking to observe that the Lord did not begin to bless them until the foundation was laid. He waited during those three months to test His people's hearts, the reality of their restoration, to work in them a sense of their past condition, and thus to prepare them to receive the blessing which He was about to bestow. It is always so in His ways with His people. His heart towards them never changes, but the manifestation of His heart must depend upon their condition. His heart is always to bless, and if He withhold blessing, it is only because of their spiritual state. And then, when by His grace there is true self-judgment and confession, there is yet oftentimes much work to be done — as in the case of Peter, for example — much searching of heart to be undergone, before He can make them enjoy again the sense of His restoring grace and love. So in our passage. The people had laboured for three months in obedience to Jehovah's word, and now when they, at the end of this period (a period doubtless of much reflection and self-examination), had reached that which was nearest to the Lord's heart, the foundation of His temple, He proclaims that from that time He would bless them; for now they were walking according to the place in which they had been set. Separated as they bad been to God, a holy people, they were now for Him — for Him who had called them. They had therefore lost their uncleanness, their Nazariteship was restored, and thus the work of their hands and their offering were no longer rendered unclean (v. 14); and God's heart was free to go out towards them in abundant blessing.

It is ever so in all dispensations. The blessings here promised to Israel were temporal, in accordance with the economy under which they were; but the principle of blessing, as we have often shown, is the same for believers now. Whenever God's people are walking in subjection of heart to His word, in communion with His own mind, they are in the sure and certain path of blessing and soul-prosperity. And nothing short of this satisfies God's desires for His own. He has in His grace brought us into fellowship with Himself and with His Son Jesus Christ, and it is our blessed privilege to enter upon the enjoyment and realization of this unspeakable blessing. But to do so will involve, as it did in their measure with the remnant, the losing sight of ourselves and our things, that we may be absorbed in God's thoughts, aims, purposes, and desires. But if we examine ourselves, or if we test the various activities and the manifold ministrations of the truth of this day, we shall have to confess how little any of us know what it is to rise to the full height of our calling. But in doing so lies the secret both of strength and blessing — to live in the power of the Spirit even now in a region where man disappears, and God is all in all, where it is our joy to be occupied with His things, and where we want nothing because we are satisfied to the full in the circle of unbounded grace into which we have been introduced, and in which God has condescended to associate us with His own purposes, as well as to link us with the glory of His beloved Son.

And we may add, in conclusion, that whenever the heart of a believer responds through grace to God's call to walk thus with Him, this word, "From this day I will bless you," will be found as true as when spoken to Israel by the prophet. E. D.

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