Go up into the mountain, and fetch wood, and build the House.
CHAPTER XVII
THE BOOK OF HAGGAI
The Book of Haggai contains thirty-eight verses, which have been divided between two chapters.[615] The text is, for the prophets, a comparatively sound one. The Greek version affords a number of corrections, but has also the usual amount of misunderstandings, and, as in the case of other prophets, a few additions to the Hebrew text.[616] These and the variations in the other ancient versions will be noted in the translation below.[617]
The book consists of four sections, each recounting a message from Jehovah to the Jews in Jerusalem in 520 B.C., the second year of Darius (Hystaspis), by the hand of the prophet Haggai.
The first, chap. i., dated the first day of the sixth month, during our September, reproves the Jews for building their own cieled houses, while they say that the time for building Jehovah’s house has not yet come; affirms that this is the reason of their poverty and of a great drought which has afflicted them. A piece of narrative is added recounting how Zerubbabel and Jeshua, the heads of the community, were stirred by this word to lead the people to begin work on the Temple, on the twenty-fourth day of the same month.
The second section, chap. ii. 1–9, contains a message, dated the twenty-first day of the seventh month, during our October, in which the builders are encouraged for their work. Jehovah is about to shake all nations, these shall contribute of their wealth, and the latter glory of the Temple be greater than the former.
The third section, chap. ii. 10–19, contains a word of Jehovah which came to Haggai on the twenty-fourth day of the ninth month, during our December. It is in the form of a parable based on certain ceremonial laws, according to which the touch of a holy thing does not sanctify so much as the touch of an unholy pollutes. Thus is the people polluted, and thus every work of their hands. Their sacrifices avail nought, and adversity has persisted: small increase of fruits, blasting, mildew and hail. But from this day God will bless.
The fourth section, chap. ii. 20–23, is a second word from the Lord to Haggai on the twenty-fourth day of the ninth month. It is for Zerubbabel, and declares that God will overthrow the thrones of kingdoms and destroy the forces of many of the Gentiles by war. In that day Zerubbabel, the Lord’s elect servant, shall be as a signet to the Lord.
The authenticity of all these four sections was doubted by no one,[618] till ten years ago W. BÖhme, besides pointing out some useless repetitions of single words and phrases, cast suspicion on chap. i. 13, and questioned the whole of the fourth section, chap. ii. 20–23.[619] With regard to chap. i. 13, it is indeed curious that Haggai should be described as the messenger of Jehovah; while the message itself, I am with you, seems superfluous here, and if the verse be omitted, ver.14 runs on naturally to ver.12.[620] BÖhme’s reasons for disputing the authenticity of chap. ii. 20–23 are much less sufficient. He thinks he sees the hand of an editor in the phrase for a second time in ver.20; notes the omission of the title “prophet”[621] after Haggai’s name, and the difference of the formula the word came to Haggai from that employed in the previous sections, by the hand of Haggai, and the repetition of ver.6b in ver.21; and otherwise concludes that the section is an insertion from a later hand. But the formula the word came to Haggai occurs also in ii. 10:[622] the other points are trivial, and while it was most natural for Haggai the contemporary of Zerubbabel to entertain of the latter such hopes as the passage expresses, it is inconceivable that a later writer, who knew how they had not been fulfilled in Zerubbabel, should have invented them.[623]
Recently M. Tony AndrÉe, privat-docent in the University of Geneva, has issued a large work on Haggai,[624] in which he has sought to prove that the third section of the book, chap. ii. (10) 11–19, is from the hand of another writer than the rest. He admits[625] that in neither form, nor style, nor language is there anything to prove this distinction, and that the ideas of all the sections suit perfectly the condition of the Jews in the time soon after the Return. But he considers that chap. ii. (10) 11–19 interrupts the connection between the sections upon either side of it; that the author is a legalist or casuist, while the author of the other sections is a man whose only ecclesiastical interest is the rebuilding of the Temple; that there are obvious contradictions between chap. ii. (10) 11–19 and the rest of the book; and that there is a difference of vocabulary. Let us consider each of these reasons.
The first, that chap. ii. (10) 11–19 interrupts the connection between the sections on either side of it, is true only in so far as it has a different subject from that which the latter have more or less in common. But the second of the latter, chap. ii. 20–23, treats only of a corollary of the first, chap. ii. 1–9, and that corollary may well have formed the subject of a separate oracle. Besides, as we shall see, chap. ii. 10–19 is a natural development of chap. i.[626] The contradictions alleged by M. AndrÉe are two. He points out that while chap. i. speaks only of a drought,[627] chap. ii. (10) 11–19 mentions[628] as the plagues on the crops shiddaphÔn and yerakÔn, generally rendered blasting and mildew in our English Bible, and barad, or hail; and these he reckons to be plagues due not to drought but to excessive moisture. But shiddaphÔn and yerakÔn, which are always connected in the Old Testament and are words of doubtful meaning, are not referred to damp in any of the passages in which they occur, but, on the contrary, appear to be the consequences of drought.[629] The other contradiction alleged refers to the ambiguous verse ii. 18, on which we have already seen it difficult to base any conclusion, and which will be treated when we come to it in the course of translation.[630] Finally, the differences in language which M. AndrÉe cites are largely imaginary, and it is hard to understand how a responsible critic has come to cite, far more to emphasise them, as he has done. We may relegate the discussion of them to a note,[631] and need here only remark that there is among them but one of any significance: while the rest of the book calls the Temple the House or the House of Jehovah (or of Jehovah of Hosts), chap. ii. (10) 11–19 styles it palace, or temple, of Jehovah.[632] On such a difference between two comparatively brief passages it would be unreasonable to decide for a distinction of authorship.
There is, therefore, no reason to disagree with the consensus of all other critics in the integrity of the Book of Haggai. The four sections are either from himself or from a contemporary of his. They probably represent,[633] not the full addresses given by him on the occasions stated, but abstracts or summaries of these. “It is never an easy task to persuade a whole population to make pecuniary sacrifices, or to postpone private to public interests; and the probability is, that in these brief remains of the prophet Haggai we have but one or two specimens of a ceaseless diligence and persistent determination, which upheld and animated the whole people till the work was accomplished.”[634] At the same time it must be noticed that the style of the book is not wholly of the bare, jejune prose which it is sometimes described to be. The passages of Haggai’s own exhortation are in the well-known parallel rhythm of prophetic discourse: see especially chap. i., ver. 6.
The only other matter of Introduction to the prophet Haggai is his name. The precise form[635] is not elsewhere found in the Old Testament; but one of the clans of the tribe of Gad is called Haggi,[636] and the letters H G I occur as the consonants of a name on a Phoenician inscription.[637] Some[638] have taken Haggai to be a contraction of Haggiyah, the name of a Levitical family,[639] but although the final yod of some proper names stands for Jehovah, we cannot certainly conclude that it is so in this case. Others[640] see in Haggai a probable contraction for Hagariah,[641] as Zaccai, the original of ZacchÆus, is a contraction of Zechariah.[642] A more general opinion[643] takes the termination as adjectival,[644] and the root to be “hag,” feast or festival.[645] In that case Haggai would mean festal, and it has been supposed that the name would be given to him from his birth on the day of some feast. It is impossible to decide with certainty among these alternatives. M. AndrÉe,[646] who accepts the meaning festal, ventures the hypothesis that, like “Malachi,” Haggai is a symbolic title given by a later hand to the anonymous writer of the book, because of the coincidence of his various prophecies with solemn festivals.[647] But the name is too often and too naturally introduced into the book to present any analogy to that of “Malachi”; and the hypothesis may be dismissed as improbable and unnatural.
Nothing more is known of Haggai than his name and the facts given in his book. But as with the other prophets whom we have treated, so with this one, Jewish and Christian legends have been very busy. Other functions have been ascribed to him; a sketch of his biography has been invented. According to the Rabbis he was one of the men of the Great Synagogue, and with Zechariah and “Malachi” transmitted to that mythical body the tradition of the older prophets.[648] He was the author of several ceremonial regulations, and with Zechariah and “Malachi” introduced into the alphabet the terminal forms of the five elongated letters.[649] The Christian Fathers narrate that he was of the tribe of Levi,[650] that with Zechariah he prophesied in exile of the Return,[651] and was still young when he arrived in Jerusalem,[652] where he died and was buried. A strange legend, founded on the doubtful verse which styles him the messenger of Jehovah, gave out that Haggai, as well as for similar reasons “Malachi” and John the Baptist, were not men, but angels in human shape.[653] With Zechariah Haggai appears on the titles of Psalms cxxxvii., cxlv.-cxlviii. in the Septuagint; cxi., cxlv., cxlvi. in the Vulgate; and cxxv., cxxvi. and cxlv.-cxlviii. in the Peshitto.[654] “In the Temple at Jerusalem he was the first who chanted the Hallelujah, ... wherefore we say: Hallelujah, which is the hymn of Haggai and Zechariah.”[655] All these testimonies are, of course, devoid of value.
Finally, the modern inference from chap. ii. 3, that Haggai in his youth had seen the former Temple, had gone into exile, and was now returned a very old man,[656] may be probable, but is not certain. We are quite ignorant of his age at the time the word of Jehovah came to him.
CHAPTER XVIII
HAGGAI AND THE BUILDING OF THE TEMPLE
HAGGAI i., ii.
We have seen that the most probable solution of the problems presented to us by the inadequate and confused records of the time is that a considerable number of Jewish exiles returned from Jerusalem to Babylon about 537, upon the permission of Cyrus, and that the Satrap whom he sent with them not only allowed them to raise the altar on its ancient site, but himself laid for them the foundation-stone of the Temple.[657]
We have seen, too, why this attempt led to nothing, and we have followed the Samaritan obstructions, the failure of the Persian patronage, the drought and bad harvests, and all the disillusion of the fifteen years which succeeded the Return.[658] The hostility of the Samaritans was entirely due to the refusal of the Jews to give them a share in the construction of the Temple, and its virulence, probably shown by preventing the Jews from procuring timber, seems to have ceased when the Temple works were stopped. At least we find no mention of it in our prophets; and the Jews are furnished with enough of timber to panel and ciel their own houses.[659] But the Jews must have feared a renewal of Samaritan attacks if they resumed work on the Temple, and for the rest they were too sodden with adversity, and too weighted with the care of their own sustenance, to spring at higher interests. What immediately precedes our prophets is a miserable story of barren seasons and little income, money leaking fast away, and every man’s sordid heart engrossed with his own household. Little wonder that critics have been led to deny the great Return of sixteen years back, with its grand ambitions for the Temple and glorious future of Israel. But the like collapse has often been experienced in history when bands of religious men, going forth, as they thought, to freedom and the immediate erection of a holy commonwealth, have found their unity wrecked and their enthusiasm dissipated by a few inclement seasons on a barren and a hostile shore. Nature and their barbarous fellow-men have frustrated what God had promised. Themselves, accustomed from a high stage of civilisation to plan still higher social structures, are suddenly reduced to the primitive necessities of tillage and defence against a savage foe. Statesmen, poets and idealists of sorts have to hoe the ground, quarry stones and stay up of nights to watch as sentinels. Destitute of the comforts and resources with which they have grown up, they live in constant battle with their bare and unsympathetic environs. It is a familiar tale in history, and we read it with ease in the case of Israel. The Jews enjoyed this advantage, that they came not to a strange land, but to one crowded with inspiring memories, and they had behind them the most glorious impetus of prophecy which ever sent a people forward to the future. Yet the very ardours of this hurried them past a due appreciation of the difficulties they would have to encounter, and when they found themselves on the stony soil of Judah, which they had been idealising for fifty years, and were further afflicted by barren seasons, their hearts must have suffered an even more bitter disillusion than has so frequently fallen to the lot of religious emigrants to an absolutely new coast.
1. THE CALL TO BUILD (Chap. i.).
It was to this situation, upon an autumn day, when the colonists felt another year of beggarly effort behind them and their wretched harvest had been brought home, that the prophet Haggai addressed himself. With rare sense he confined his efforts to the practical needs of the moment. The sneers of modern writers have not been spared upon a style that is crabbed and jejune, and they have esteemed this to be a collapse of the prophetic spirit, in which Haggai ignored all the achievements of prophecy and interpreted the word of God as only a call to hew wood and lay stone upon stone. But the man felt what the moment needed, and that is the supreme mark of the prophet. Set a prophet there, and what else could a prophet have done? It would have been futile to rewaken those most splendid voices of the past, which had in part been the reason of the people’s disappointment, and equally futile to interpret the mission of the great world powers towards God’s people. What God’s people themselves could do for themselves—that was what needed telling at the moment; and if Haggai told it with a meagre and starved style, this also was in harmony with the occasion. One does not expect it otherwise when hungry men speak to each other of their duty.
Nor does Haggai deserve blame that he interpreted the duty as the material building of the Temple. This was no mere ecclesiastical function. Without the Temple the continuity of Israel’s religion could not be maintained. An independent state, with the full courses of civic life, was then impossible. The ethical spirit, the regard for each other and God, could prevail over their material interests in no other way than by common devotion to the worship of the God of their fathers. In urging them to build the Temple from their own unaided resources, in abstaining from all hopes of imperial patronage, in making the business one, not of sentiment nor of comfortable assurance derived from the past promises of God, but of plain and hard duty—Haggai illustrated at once the sanity and the spiritual essence of prophecy in Israel.
Professor Robertson Smith has contrasted the central importance which Haggai attached to the Temple with the attitude of Isaiah and Jeremiah, to whom “the religion of Israel and the holiness of Jerusalem have little to do with the edifice of the Temple. The city is holy because it is the seat of Jehovah’s sovereignty on earth, exerted in His dealings with and for the state of Judah and the kingdom of David.”[660] At the same time it ought to be pointed out that even to Isaiah the Temple was the dwelling-place of Jehovah, and if it had been lying in ruins at his feet, as it was at Haggai’s, there is little doubt he would have been as earnest as Haggai in urging its reconstruction. Nor did the Second Isaiah, who has as lofty an idea of the spiritual destiny of the people as any other prophet, lay less emphasis upon the cardinal importance of the Temple to their life, and upon the certainty of its future glory.
In the second year of Darius[661] the king, in the sixth month and the first day of the month—that is, on the feast of the new moon—the word of Jehovah came by[662] Haggai the prophet to Zerubbabel, son of She’altÎ’el,[663] Satrap of Judah, and to Jehoshua', son of Jeho?ada?,[664] the high priest—the civil and religious heads of the community—as follows[665]:—
Thus hath Jehovah of Hosts spoken, saying: This people have said, Not yet[666] is come the time for the building of Jehovah’s House. Therefore Jehovah’s word is come by Haggai the prophet, saying: Is it a time for you—you[667]—to be dwelling in houses cieled with planks,[668] while this House is waste? And now thus saith Jehovah of Hosts: Lay to heart how things have gone with you.[669] Ye sowed much but had little income, ate and were not satisfied, drank and were not full, put on clothing and there was no warmth, while he that earned wages has earned them into a bag with holes.
Thus saith Jehovah of Hosts:[670] Go up into the mountain—the hill-country of Judah—and bring in timber, and build the House, that I may take pleasure in it, and show My glory, saith Jehovah. Ye looked for much and it has turned out little,[671] and what ye brought home I puffed at. On account of what?—oracle of Jehovah of Hosts—on account of My House which is waste, while ye are hurrying every man after his own house. Therefore[672] hath heaven shut off the dew,[673] and earth shut off her increase. And I have called drought upon the earth, both upon the mountains,[674] and upon the corn, and upon the wine, and upon the oil, and upon what the ground brings forth, and upon man, and upon beast, and upon all the labour of the hands.
For ourselves, Haggai’s appeal to the barren seasons and poverty of the people as proof of God’s anger with their selfishness must raise questions. But we have already seen, not only that natural calamities were by the ancient world interpreted as the penal instruments of the Deity, but that all through history they have had a wonderful influence on the spirits of men, forcing them to search their own hearts and to believe that Providence is conducted for other ends than those of our physical prosperity. “Have not those who have believed as Amos believed ever been the strong spirits of our race, making the very disasters which crushed them to the earth the tokens that God has great views about them?”[675] Haggai, therefore, takes no sordid view of Providence when he interprets the seasons, from which his countrymen had suffered, as God’s anger upon their selfishness and delay in building His House.
The straight appeal to the conscience of the Jews had an immediate effect. Within three weeks they began work on the Temple.
And Zerubbabel, son of She’altÎ’el, and Jehoshua’, son of Jeho?ada?, the high priest, and all the rest of the people, hearkened to the voice of Jehovah their God, and to the words of Haggai the prophet, as Jehovah their God had sent him; and the people feared before the face of Jehovah. [And Haggai, the messenger of Jehovah, in Jehovah’s mission to the people, spake, saying, I am with you—oracle of Jehovah.][676] And Jehovah stirred the spirit of Zerubbabel, son of She’altÎ’el, Satrap of Judah, and the spirit of Jehoshua’, son of Jeho?ada?, the high priest, and the spirit of all the rest of the people; and they went and did work in the House of Jehovah of Hosts, their God, on the twenty-fourth day of the sixth month, in the second year of Darius the king.[677]
Note how the narrative emphasises that the new energy was, as it could not but be from Haggai’s unflattering words, a purely spiritual result. It was the spirit of Zerubbabel, and the spirit of Jehoshua, and the spirit of all the rest of the people, which was stirred—their conscience and radical force of character. Not in vain had the people suffered their great disillusion under Cyrus, if now their history was to start again from sources so inward and so pure.
2. COURAGE, ZERUBBABEL! COURAGE, JEHOSHUA AND
ALL THE PEOPLE! (Chap. ii. 1–9).
The second occasion on which Haggai spoke to the people was another feast the same autumn, the seventh day of the Feast of Tabernacles,[678] the twenty-first of the seventh month. For nearly four weeks the work on the Temple had proceeded. Some progress must have been made, for comparisons became possible between the old Temple and the state of this one. Probably the outline and size of the building were visible. In any case it was enough to discourage the builders with their efforts and the means at their disposal. Haggai’s new word is a very simple one of encouragement. The people’s conscience had been stirred by his first; they needed now some hope. Consequently he appeals to what he had ignored before, the political possibilities which the present state of the world afforded—always a source of prophetic promise. But again he makes his former call upon their own courage and resources. The Hebrew text contains a reference to the Exodus which would be appropriate to a discourse delivered during the Feast of Tabernacles, but it is not found in the Septuagint, and is so impossible to construe that it has been justly suspected as a gloss, inserted by some later hand, only because the passage had to do with the Feast of Tabernacles.
In the seventh month, on the twenty-first day of the month, the word of Jehovah came by[679] Haggai the prophet, saying:—
Speak now to Zerubbabel, son of She’altÎ’el, Satrap of Judah, and to Jehoshua’, son of Jeho?ada?, the high priest, and to the rest of the people, saying: Who among you is left that saw this House in its former glory, and how do ye see it now? Is it not as nothing in your eyes?[680] And now courage,[681] O Zerubbabel—oracle of Jehovah—and courage, Jehoshua', son of Jeho?ada?, O high priest;[682] and courage, all people of the land!—oracle of Jehovah; and get to work, for I am with you—oracle of Jehovah of Hosts[683]—and My Spirit is standing in your midst. Fear not! For thus saith Jehovah of Hosts: It is but a little while, and I will shake the heavens, and the earth and the sea and the dry land; and I will shake all nations, and the costly things[684] of all nations shall come in, and I will fill this House with glory, saith Jehovah of Hosts. Mine is the silver and Mine the gold—oracle of Jehovah of Hosts. Greater shall the latter glory of this House be than the former, saith Jehovah of Hosts, and in this place will I give peace[685]—oracle of Jehovah of Hosts.
From the earliest times this passage, by the majority of the Christian Church, has been interpreted of the coming of Christ. The Vulgate renders ver.7b, Et veniet Desideratus cunctis gentibus, and so a large number of the Latin Fathers, who are followed by Luther, Der Trost aller Heiden, and by our own Authorised Version, And the Desire of all nations shall come. This was not contrary to Jewish tradition, for Rabbi Akiba had defined the clause of the Messiah, and Jerome received the interpretation from his Jewish instructors. In itself the noun, as pointed in the Massoretic text, means longing or object of longing.[686] But the verb which goes with it is in the plural, and by a change of points the noun itself may be read as a plural.[687] That this was the original reading is made extremely probable by the fact that it lay before the translators of the Septuagint, who render: the picked, or chosen, things of the nations.[688] So the old Italic version: Et venient omnia electa gentium.[689] Moreover this meaning suits the context, as the other does not. The next verse mentions silver and gold. “We may understand what he says,” writes Calvin, “of Christ; we indeed know that Christ was the expectation of the whole world; ... but as it immediately follows, Mine is the silver and Mine is the gold, the more simple meaning is that which I first stated: that the nations would come, bringing with them all their riches, that they might offer themselves and all their possessions a sacrifice to God.”[690]
3. THE POWER OF THE UNCLEAN (Chap. ii. 10–19).
Haggai’s third address to the people is based on a deliverance which he seeks from the priests. The Book of Deuteronomy had provided that, in all difficult cases not settled by its own code, the people shall seek a deliverance or Torah from the priests, and shall observe to do according to the deliverance which the priests deliver to thee.[691] Both noun and verb, which may be thus literally translated, are also used for the completed and canonical Law in Israel, and they signify that in the time of the composition of the Book of Deuteronomy that Law was still regarded as in process of growth. So it is also in the time of Haggai: he does not consult a code of laws, nor asks the priests what the canon says, as, for instance, our Lord does with the question, how readest thou? But he begs them to give him a Torah or deliverance,[692] based of course upon existing custom, but not yet committed to writing.[693] For the history of the Law in Israel this is, therefore, a passage of great interest.
On the twenty-fourth of the ninth month, in the second year of Darius, the word of Jehovah came to[694] Haggai the prophet, saying: Thus saith Jehovah of Hosts, Ask, I pray, of the priests a deliverance,[695] saying:—
If a man be carrying flesh that is holy in the skirt of his robe, and with his skirt touch bread or pottage or wine or oil or any food, shall the latter become holy? And the priests gave answer and said, No! And Haggai said, If one unclean by a corpse[696] touch any of these, shall the latter become unclean? And the priests gave answer and said, It shall. That is to say, holiness which passed from the source to an object immediately in touch with the latter did not spread further; but pollution infected not only the person who came into contact with it, but whatever he touched.[697] “The flesh of the sacrifice hallowed whatever it should touch, but not further;[698] but the human being who was defiled by touching a dead body, defiled all he might touch.”[699] And Haggai answered and said: So is this people, and so is this nation before Me—oracle of Jehovah—and so is all the work of their hands, and what they offer there—at the altar erected on its old site—is unclean.[700] That is to say, while the Jews had expected their restored ritual to make them holy to the Lord, this had not been effective, while, on the contrary, their contact with sources of pollution had thoroughly polluted both themselves and their labour and their sacrifices. What these sources of pollution are is not explicitly stated, but Haggai, from his other messages, can only mean, either the people’s want of energy in building the Temple, or the unbuilt Temple itself. AndrÉe goes so far as to compare the latter with the corpse, whose touch, according to the priests, spreads infection through more than one degree. In any case Haggai means to illustrate and enforce the building of the Temple without delay; and meantime he takes one instance of the effect he has already spoken of, the work of their hands, and shows how it has been spoilt by their neglect and delay. And now, I pray, set your hearts backward from to-day,[701] before stone was laid upon stone in the Temple of Jehovah: ...[702] when one came to a heap of grain of twenty measures, and it had become ten, or went to the winevat to draw fifty measures,[703] and it had become twenty. I smote you with blasting and with withering,[704] and with hail all the work of your hands, and ...[705]—oracle of Jehovah. Lay now your hearts on the time before to-day[706] (the twenty-fourth day of the ninth month[707]), before the day of the foundation of the Temple of Jehovah[708]—lay your hearts to that time! Is there yet any seed in the barn[709]? And as yet[710] the vine, the fig-tree, the pomegranate and the olive have not borne fruit. From this day I will bless thee.
This then is the substance of the whole message. On the twenty-fourth day of the ninth month, somewhere in our December, the Jews had been discouraged that their attempts to build the Temple, begun three months before,[711] had not turned the tide of their misfortunes and produced prosperity in their agriculture. Haggai tells them, there is not yet time for the change to work. If contact with a holy thing has only a slight effect, but contact with an unclean thing has a much greater effect (verses 11–13), then their attempts to build the Temple must have less good influence upon their condition than the bad influence of all their past devotion to themselves and their secular labours. That is why adversity still continues, but courage! from this day on God will bless. The whole message is, therefore, opportune to the date at which it was delivered, and comes naturally on the back of Haggai’s previous oracles. AndrÉe’s reason for assigning it to another writer, on the ground of its breaking the connection, does not exist.[712]
These poor colonists, in their hope deferred, were learning the old lesson, which humanity finds so hard to understand, that repentance and new-born zeal do not immediately work a change upon our material condition; but the natural consequences of sin often outweigh the influence of conversion, and though devoted to God and very industrious we may still be punished for a sinful past. Evil has an infectious power greater than that of holiness. Its effects are more extensive and lasting.[713] It was no bit of casuistry which Haggai sought to illustrate by his appeal to the priests on the ceremonial law, but an ethical truth deeply embedded in human experience.
4.THE REINVESTMENT OF ISRAEL’S HOPE (Chap. ii. 20–23).
On the same day Haggai published another oracle, in which he put the climax to his own message by re-investing in Zerubbabel the ancient hopes of his people. When the monarchy fell the Messianic hopes were naturally no longer concentrated in the person of a king; and the great evangelist of the Exile found the elect and anointed Servant of Jehovah in the people as a whole, or in at least the pious part of them, with functions not of political government but of moral influence and instruction towards all the peoples of the earth. Yet in the Exile Ezekiel still predicted an individual Messiah, a son of the house of David; only it is significant that, in his latest prophecies delivered after the overthrow of Jerusalem, Ezekiel calls him not king[714] any more, but prince.[715] After the return of Sheshbazzar to Babylon this position was virtually filled by Zerubbabel, a grandson of Jehoiakin, the second last king of Judah, and appointed by the Persian king Pe?ah or Satrap of Judah. Him Haggai now formally names the elect servant of Jehovah. In that overturning of the kingdoms of the world which Haggai had predicted two months before, and which he now explains as their mutual destruction by war, Jehovah of Hosts will make Zerubbabel His signet-ring, inseparable from Himself and the symbol of His authority.
And the word of Jehovah came a second time to[716] Haggai on the twenty-fourth day of the ninth month, saying: Speak to Zerubbabel, Satrap of Judah, saying: I am about to shake the heavens and the earth,[717] and I will overturn the thrones[718] of kingdoms, and will shatter the power of the kingdoms of the Gentiles, and will overturn chariots[719] and their riders, and horses and their riders will come down, every man by the sword of his brother. In that day—oracle of Jehovah of Hosts—I will take Zerubbabel, son of She’altÎ’el, My servant—oracle of Jehovah—and will make him like a signet-ring; for thee have I chosen—oracle of Jehovah of Hosts.
The wars and mutual destruction of the Gentiles, of which Haggai speaks, are doubtless those revolts of races and provinces, which threatened to disrupt the Persian Empire upon the accession of Darius in 521. Persians, Babylonians, Medes, Armenians, the SacÆ and others rose together or in succession. In four years Darius quelled them all, and reorganised his empire before the Jews finished their Temple. Like all the Syrian governors, Zerubbabel remained his poor lieutenant and submissive tributary. History rolled westward into Europe. Greek and Persian began their struggle for the control of its future, and the Jews fell into an obscurity and oblivion unbroken for centuries. The signet-ring of Jehovah was not acknowledged by the world—does not seem even to have challenged its briefest attention. But Haggai had at least succeeded in asserting the Messianic hope of Israel, always baffled, never quenched, in this re-opening of her life. He had delivered the ancient heritage of Israel to the care of the new Judaism.
Haggai’s place in the succession of prophecy ought now to be clear to us. The meagreness of his words and their crabbed style, his occupation with the construction of the Temple, his unfulfilled hope in Zerubbabel, his silence on the great inheritance of truth delivered by his predecessors, and the absence from his prophesying of all visions of God’s character and all emphasis upon the ethical elements of religion—these have moved some to depress his value as a prophet almost to the vanishing point. Nothing could be more unjust. In his opening message Haggai evinced the first indispensable power of the prophet: to speak to the situation of the moment, and to succeed in getting men to take up the duty at their feet; in another message he announced a great ethical principle; in his last he conserved the Messianic traditions of his religion, and though not less disappointed than Isaiah in the personality to whom he looked for their fulfilment, he succeeded in passing on their hope undiminished to future ages.
