The human spirit is so backward in respect to the performance of the duties and the fulfilment of the obligations it is under in relation to the higher life, that it requires stimulus, and acts of renewed dedication to the service of God cannot fail to be spiritually helpful. There are moments in life when we become specially impressed as God's servants with a sense of his claims to our most devoted service, and when holy emotions rise within us, moving us to a more unreserved consecration of ourselves to his service. And we do well to make these impressions permanent by placing upon them the stamp of holy. resolution. It is wonderful how soon, if we do not take this course, these impressions and emotions vanish. We should therefore foster all holy impulses, and take advantage at once of all emotions and aspirations which would constrain us to render to the Lord our God a truer service than we have rendered in the past. Such impressions are buds we should not nip, sparks of heavenly fire we should not extinguish, the breathings of God's own Spirit, from the influence of which it is at our peril that we remove ourselves. The interest in these closing verses (12-15) lies in that they present to us a bright example of this wise course being pursued. The earnest address of the aged seer touched the hearts of his hearers; they became painfully conscious of past omission and shortcoming and neglect of duty, and were led to consecrate themselves anew to the service of him who had brought them up out of captivity and to their own land.

I. THE SPIRIT THAT WAS CHERISHED.

1. It was the spirit of obedience. "They obeyed the voice of the Lord their God, and the words of Haggai the prophet" (ver. 12).

2. It was the spirit of reverential fear. "And the people did fear before the Lord" (ver. 12). "Whom God would make strong for his service he first subdues to his fear."

3. This obedient and devout spirit was cherished by all. Zerubbabel the governor, Joshua the high priest, and all the remnant of the people alike made this full surrender of themselves to the service of their God (ver. 14).

II. THE EFFECTS THAT FOLLOWED.

1. The Divine favour was experienced. Haggai was again commissioned to speak to them in the name of the Lord, and to say to them for God, as his messenger, "I am with you, saith the Lord" (ver. 13). The abiding sense of God's presence with them had made the heroes of their nation the men they were. Moses could face the whole Israelitish tribes when they were murmuring against him and against Aaron; David could confront the mail-clad Goliath; Daniel could be steadfast in the performance of his religions duties despite the lions; Ezekiel could utter burning denunciations against ungodly nations; - because they realized in their inmost hearts the consciousness of the presence and power of God. And now this same presence was pledged to them, and in the Divine might they would be able to overcome every obstacle. The promptness with which this assurance was given is instructive. "God is waiting to be gracious, and will meet the returning wanderer even before his hand has begun the work of service."

2. The spiritual life was quickened. "The Lord stirred up the spirit of Zerubbabel," etc. (ver 14). He gave new life to them all, so that they were ready with zeal and alacrity and with holy courage to do his bidding.

3. The good work was advanced. "And they came and did work in the house of the Lord of hosts, their God" (ver. 14) - S.D.H.

1. The Word of God in the mouth of His servants will not take effect till His authority be seen and acknowledged in it, and His servants looked on as coming in His name. They look on this message as "the voice of the Lord, and the words of Haggai."

2. It will be a notable means to make the Word effectual, when beside the absolute authority of God, speaking in His Word, His interest in His people is considered and believed by them, and that He who speaks, reproves, and directs, is their confederate God, whom they should be loth to offend or disobey, so much the rather as His relation stands, notwithstanding their faults; for thus is the Lord named here, "The Lord their God."

3. When God is seen speaking in His Word as a party to the sinner, and when His love is believed for all that, even in His reproving it will make the guilty and smitten sinner to stand in much awe, will both break and melt him, and will make him look on his former ways, wherein he hath lain secure, with much affrightment and horror; for the fruit of the former is, "And the people feared before the Lord."

4. When the awe of God, speaking in His Word, in His majesty and goodness, hath had place in the heart, it will put men to give obedience in some measure to what is commanded; for the people, in this temper, "obeyed the voice of the Lord."

5. It is a sweet and blessed like case, when men in power are patterns and encouragements unto others, in submitting to the Word of the Lord in the mouth of His servants, and when a people's affliction doth not hinder their respect to the commandments, as is here marked.

6. It may encourage the servants of God to go on with their work, when they consider what a great blessing God can, and sometimes doth give to their endeavours beyond all probability; for here, by one sermon, all the people are set about a long-neglected work, in the midst of many difficulties.

(George Hutcheson.)

I. Duty followed IS OBEDIENCE TO THE DIVINE VOICE. "The people obeyed the voice of the Lord their God," etc. God has a voice to men.

1. His voice is revealed. He speaks to them in nature, history, the Bible; in these last days, specially, by His Son. The Divine voice is ascertainable. It can be distinguished from all other voices that fall on the ear of the human soul.

2. His voice is authoritative. Obedience to this voice is right, wise, urgent.

II. Duty followed SECURES THE DIVINE FAVOUR. "Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord." This promise means more than presence. He is with all; He fills the universe; He is with the evil and the good. It means to bless, to enlighten, guide, support, dignify, and make happy. God is always on the side of the dutiful.

III. Duty followed IMPLIES DIVINE ASSISTANCE What prompted these men who had so long neglected duty to set now in earnest about it? "The Lord stirred up the spirit of Zerubbabel," etc. Men will never give themselves to duty unless the Lord stirs them up. This He is constantly doing. By —

1. The admonitions of providence.

2. The dictates of conscience.

3. The preaching of the Gospel.

4. The strivings of the Spirit.

(Homilist.)

Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, ZerubbabelJerusalemAfraid, Ear, Face, Fear, Feared, Haggai, Hearken, Hearkened, Jehozadak, Jehoz'adak, Josedech, Joshua, Message, Obeyed, Priest, Prophet, Remnant, Rest, Reverence, Shealtiel, She-al'ti-el, Showed, Voice, Zerubbabel, Zerub'babel1. The time when Haggai prophesied.
2. He reproves the people for neglecting the building of the house.
7. He incites them to the building.
12. He promises them, being forward, God's assistance.

Haggai 1:12

     8208   commitment, to God

Haggai 1:1-15

     5508   ruins

Haggai 1:5-12

     8479   self-examination, examples

Haggai 1:12-14

     7145   remnant
     7377   high priest, OT

Haggai 1:12-15

     8149   revival, nature of

Vain Toil
'Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.'--HAGGAI i. 6 A large emigration had taken place from the land of captivity to Jerusalem. The great purpose which the returning exiles had in view was the rebuilding of the Temple, as the centre-point of the restored nation. With true heroism, and much noble and unselfish …
Alexander Maclaren—Expositions of Holy Scripture

Lost Earnings
He that earneth wages earneth wages to put it into a bag with holes.' (Haggai i. 6.) In our Holiness Meetings we often speak of Full Salvation as a blessing to be obtained, and also a blessing to be retained; but I want now to turn the truth the other way round, and speak about 'losing the blessing'. These words of Haggai about the man who lost his earnings through a faulty bag will serve me as a text, and are very significant. As a figure of speech, the words are well understood. From the boy …
T. H. Howard—Standards of Life and Service

The Abiding of the Spirit the Glory of the Church
By the mouth of His servant Haggai stern rebukes were uttered, and the whole people were aroused. We read in verse twelve of the first chapter, "Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord." All hands were put to the work; course after course of stone began to rise; and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Last Days of the Old Eastern World
The Median wars--The last native dynasties of Egypt--The Eastern world on the eve of the Macedonian conquest. [Drawn by Boudier, from one of the sarcophagi of Sidon, now in the Museum of St. Irene. The vignette, which is by Faucher-Gudin, represents the sitting cyno-cephalus of Nectanebo I., now in the Egyptian Museum at the Vatican.] Darius appears to have formed this project of conquest immediately after his first victories, when his initial attempts to institute satrapies had taught him not …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose …
Leo the Great—Writings of Leo the Great

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Haggai
The post-exilic age sharply distinguished itself from the pre-exilic (Zech. i. 4), and nowhere is the difference more obvious than in prophecy. Post-exilic prophecy has little of the literary or moral power of earlier prophecy, but it would be very easy to do less than justice to Haggai. His prophecy is very short; into two chapters is condensed a summary, probably not even in his own words, of no less than four addresses. Meagre as they may seem to us, they produced a great effect on those who heard …
John Edgar McFadyen—Introduction to the Old Testament

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