V. 1. on the first day (in the una).
The Hebrews use the same expression ambiguously. Gen. 1, 5: This unus, that is, the first day. It means both [, One day and the first day]. Here it must be translated "the first." The Latins do not speak like this.
Through the prophet Haggai.
In manu is a Hebrew way of speaking, which means "through Haggai". We say per in Latin; the Hebrews cannot render that, so they use in. The gender name [Haggai means]: he who is joyful and celebrates a feast.
V. 2. The people say: the time has not yet come.
The prophet begins with scolding, as is the way of all prophets, then follows the prophet's sweet consolation. The devil has the opposite way: first he walks sweetly to deceive, after that he leaves a stink behind him. God first terrifies and leads to hell, then he exalts. This is the way of the divine word and work, that he destroys before he builds. The devil does it the other way around. It is a scolding because of
of negligence in building the house of the Lord. He repeats the words of the people [with which they excuse their] negligence in building. They want to say: 2) Under the reign of Cyrus we have begun [to build] both the temple and Jerusalem, but the nations resist us. We remain in the land, [but] we are very poor. Therefore, it is not God's will that [through us] the Temple be rebuilt. 3) Whoever wills [to desist from the work of God because of resistance will never do it]. 4) Luc. 9, 62: ["He who puts his hand to the plow and looks back, he is not sent to the kingdom of God"] not he who has begun, but he who perseveres [is sent to the kingdom of God]. Therefore they want
2) Here the editions have resolved v. 6. in the original by vult Niedre, while it should volunt diosre.
3) Instead of reuediüeetis we have assumed rsuediüeetur according to the Altenburg manuscript.
4) Added by us, instead of ste. in the original, according to the Hall manuscript. Both the Erlanger and the Weimarsche have the words: tzui vult eto. regarded as the citation marked "I^uo. 9". The Erlanger has lE. 9, 24. in the margin, the Weimarsche Luc. 9, 23. But according to the Hallische manuscript Luc. 9, 62. is meant. It is in the same .]. 4 u. 3 v. u. instead of rksisterk to read: desistkre and instead of resistus to read: desistus.
abandon the work of God and retreat because they are resisted. They will never accomplish it, because that means to look back and leave the plow, but it must be broken through all power, because the service of God stands in His word, which is a power of God. He who has this resists [all the raging of the world). 1) Therefore, you are not allowed to excuse yourself from your profession because you are resisted. For God's work rises the more it is resisted. This passage shows that no one is excused from his office, from the service of God, because he resists it. If you believe in God, you know that God is mightier than all. The Lord is wisdom and power, ser gives) horns (as it is said in Micah [Cap. 4, 13.) and Jeremiah [Cap. 10, 12.) says). What is it if you also lose all their things? You will break through after all. The more the work of God is driven back, the more it breaks through. Therefore, because Israel's negligence is reprehensible, He raises up for Israel two who stimulate it, 2) Haggai and Zechariah, so that they may be sure of divine protection.
V. 4. But your time has come to dwell in paneled houses.
You see how he describes the unbelief and carelessness of the people. They had attacked the work at the same time with the word of God and faith, since they began to build. [But now] they set before them the king of the Persians, Cambyses (for Cyrus had been killed), the multitude of those who resist them: there faith grows dull, there they do not look to the Lord etc. He who wants to look at death and fight with it is defeated. He who always lets himself be frightened never overcomes the enemy, but one must turn one's gaze away from death and look at life, look at righteousness, not at sin. The Psalm says: "I am not afraid of many things.
1) Added by us after the Altenburg manuscript instead of "ete. Immediately following we have omitted the words which are repeated in the original from the preceding: Uoe 68t rsspiosro rotro ot uratrurn relinHuero.
2) In the original: susoitutos. The Weimarsche conjicirt 8U86itntor68; this we have assumed.
a hundred baptizing", Ps. 3, 7. 3) For I look to the present majesty of God, which has its attention on me and promises me help. The thing is in the heart, that thou mayest be stouthearted. "If a man may take a thing into his mind, he may do it." When courage is lacking, one's strength wanes. That is what it says here. When they look at the power of men, they despair; when they look at the power of God, they overcome. Behold, O Jews, how unreasonable you are! You say it is not the time to build my house; with you it is being built. 4) It is all carelessness and stinginess. Why do you not look at the rulers who resist when you build houses for yourselves?
Instead of laqueatis s "paneled") it should simply read: in covered. I do not know whether this is said in praise or disparagement of the houses. It must be read "in covered". It is solely a matter of the construction of the house, and I do not believe that it was the custom of the Jews to have vaulted houses. They had the houses above with a flat roof, Matth. 10, 27. He wants to say: You see my house standing desolate, that there is no one working; it stands deserted, it has no roof. You make sure that you have roofs on the houses; mine is in the open air and rain. "Desolate," that is, forsaken by men.
V. 5: See how you are doing.
Ponite [corda vestra super vias vestras] is a Hebrew saying. Take heed to your ways, see "how you fare" (for you toil in all things with misfortune), take heed to your premeditation, "take it to heart." He wants to add: From the punishment itself you could have known that you are sinners. You are wretched; this happens because you sin against me, I am turned away from you. The kingdom of God is whimsical. "He makes it whimsical," and acts in such a way that no one should believe Him. From Babylon they are brought into the land according to the
3) In our original: non tiinobo nmlu, x>8ulin. 3. but it must, if Ps. 3 is correct, either be read iniliu, as we have done according to the Altenburg manuscript, or, if nmlu is correct, then p8ulin. 23, 4. which would also fit very well.
4) Instead of aoüiüoabitur we have assumed uoäitioatur.
exceedingly rich promises; coming into the land, they have opposition from Cambyses the king and from the neighboring heathen. Unhappy are they in all things: in vain do they reap and sow; "is this to "keep" the" promises? Who should not despair, since he so foolishly fulfills his promises that we see nothing less (than the fulfillment)? "It takes much patience" for anyone to stay with this GOtte. And they had such great promises, as also in Zechariah. And he does all these things to make his counsel marvelous against free will, that they may see that they do nothing by their undertaking, by their counsel, 1) that faith may be gladdened, and that all may know and say: Our hand does nothing; the more we have done, the less we have accomplished. He made the people know (a very great experience) that they could do nothing, so that they would not boast that they were the ones who rebuilt the temple; rather, he made them fall into despair, pusillanimity and weakness of faith, so that they would say: When the matter stood in despair, when we were nothing, God came and gave His word and power, that we might do it-"As you are." What is meant by this?
V. 6. you sow much, and bring in little etc.
This is a plague. That is, you have had little to eat. He does not deny that they have eaten, but not enough to be full.
And who earns money.
Those who wanted to collect treasures, when they sold their goods, did nothing else but put them into a box, into a bag "that has no bottom". It is not a sack for grain, but one in which treasure is stored.
The puts it in a bag full of holes.
That is, when they wanted to collect treasures, so great hardships came that they were forced to
1) Here is in brackets in our template: Keyboard Läss. In the Hall manuscript: laodetur. This we have assumed.
were to be taken out. And that is where the proverbial image comes from: to put the money into a bag full of holes, "the bottom is out of the bag", to put the money into a crushed bag full of holes. All this is done because of the kingdom to come. For they do not set up the temple and the services for their own sake and for the sake of that service, but for the sake of the future Christ, so that God would be true. The Lord urges despair above all things, that God may be glorified who raises the dead.
V. 7: See how you are doing.
He reminds them of the punishment. This is a repetition. And so you will find that the fault is not in the time, because the time of rebuilding has already been there for a long time, but in you, because (the time) has been there for a long time. You should have believed me and the word (as it says in Jeremiah (Cap. 22, 29.)), after that also bravely attack the cause. Here now follow sweet promises after the rebuke, the second part of the prophecy. - 2) "Thus says the Lord of hosts." This is for the sake of repetition, which the Scriptures often do in order to add something else. Thus here. Since he had already said it once above, he repeats here again: Therefore, since you see (how it is for you), 3) or: if you do this,
V. 8 Go to the mountains and cut wood.
The word is applied here to a human work. With God, no work is valid unless it is confirmed by God's word, by which it is certain that everything man does is pleasing to God. If we are without the Word, we are uncertain; indeed, certain that we are not pleasing to God. This is how God wants to act with us, so that He Himself will be certain, and we will be certain that we are rightly based on God's Word. If man acts without the Word, he is a very miserable being, since everything is uncertain. On the other hand, the work is exceedingly blissful, then man breaks through and is subject to everything (, if
2) Already here the Weimarsche has the verse number "8".
3) Set by us instead of them.
he has the word]: even though he has offense and the work has little good prosperity, yet he knows that the work itself is pleasing to God. So Paul, when he preached the gospel, however great his weakness, yet knew that the gospel was pleasing to God. Thus, even though we are unclean, we are certain that God is pleased with our preaching. The same happens to this people because they have the word of God. Lyra interprets the mountain from the mountain of Lebanon. I do not think so; I would rather understand it from Mount Moriah, that is, from the mountain of the house of the Lord, which is called in Scripture the mountain of the house of God or of the Lord, Isa. 2:2 ff. Micah 4:1, that is, from the place where the temple is built, and was to be built. - "Bring wood" to this mountain. These are contemptible words, because they deal with the preached history, but beautiful, when one looks at how glorious a thing a work is, which is confirmed by the word of God. Now follows a very sweet promise.
I want that to be pleasant.
That is, I will be well pleased with this house. Luc. 2, 14.: [Peace on earth [and good will toward men], good pleasure. Matth. 17, 5.: "This is my beloved Son, in whom I am well pleased." These stones and the wood and the mountain and the place were nothing, they were creatures without feeling, but grace was with them because He adds: "This shall be acceptable unto me." This comforted them; who else would rely with confidence on this wood, as the Jews did? But because the Lord says, Here shall my good will be, the hypocritical Jews took this place very much, so that they deceived the people by the sacrifices. Behold, Stephen, Christ speak against the temple, which is a blatant blasphemy. Whose mind should not be caught, since this passage was attracted: God is well pleased with this place? Therefore they accused Stephen [Apost. 6, 13.]: "This man does not stop speaking blasphemous words against the holy place" etc. A very apparent reason for proof! God has provided for us that the pope should not have such strong grounds for proof, as the
Jews hold. To fight with the word of God against the word of God requires a great spirit. But with one word the prophet explains himself how far this prophecy is to be understood. The Jews were promised the kingdom of Christ, to which all the preceding, all the prophecies should be referred etc. Since the Scripture says that God is well pleased etc., they should not have misinterpreted it as referring to His temple. Below the prophet interprets "how far he wants to have the saying".
And will show my honor.
That is, I will show great glory there. This promise was made in order to gather the people, so that they would be sure of the outward sign of what God's will was. Thus, through our signs, through baptism and the Lord's Supper, we are certain that God has His glory and His gospel [here]; where this is, there is God's pleasure. Thus says the prophet (ille [Haggai 2, 8. 10.]), so that the promise of Christ may not completely perish: I will make the house there glorious, and you will see great glory there. The first house had great glory, that is, it was an exceedingly costly, splendid building, Zephaniah Cap. 3, 1) a great multitude of the people [came together there, it was] a great service. The same glory or greater was in this house, though the building of the temple was not so delectable. Josephus describes it well. The temple had only one gate. Two hundred men closed it; see Josephus. It must have been built in the most magnificent way. The service was very splendid on this occasion. 2) In the time of the kings all nations were hostile to the Jews. After the captivity, where they had no kings, the Gentiles were also hostile to them, but by God's providence people from all nations came together, as can be seen from Acts Cap. 2. This had not happened before at the time of the first house, that they came together there. This was because the Jews, who were
1) This citation does not fit into the context here. Compare the previous relation, where it is correctly applied.
2) Here we have left out Huta.
Israelites, were scattered over the whole earth, so they drew and led along the Gentiles among whom they dwelt. "I will show my honor, that you may be sure, that you may have a firm and well-founded conscience.
V. 9 For you are waiting for much, and behold, it will be little.
The prophet throws his sermon whimsically through each other. He had said v. 7. f.], "See how you fare, and go up into the mountain." For he returns to what he said above. That is, ye expected that much corn and oil should grow. You look at your ways and see your punishment. God indicates how easily he could prevent even the yield of the present year, the present abundance. When the cellars are full etc., I blow into them. As if he wanted to say: "It costs me no more than that I breathe into it", Gen. 2, 7. that is, I made it breathe, that is, I gave it the breath. And how easily he could bless the present lack! I have blown into your abundance, that is, 1) even though you had wine in the cellar, I have given it to perish or that you could not use it. Why? Because my house is desolate. - "Ye make haste," that is, ye are but diligent in the care of your own affairs.
V. 10. ii. Therefore the heavens have cast dew upon you, and the earth her increase. And I have called the drought etc.
[Instead of vocavit read: "I have called". Instead of super triticum read: "over grain". For this was the plague, when ye expected much, 2) that ye brought in little. - f "Also over people and cattle "J that is, that not many people and cattle should be born. The curse was on you, everything you worked on did not prosper. Now follows the second part. After the preaching of the word follows the
1) Here the Erlanger continues like this: ,,... si kadusritis vinnm in eoNurio 6t tarnen üoäi" etc. The Weimarsche has filled in the gap with the words, "tantnm sorvo," and reads tuntnrn instead of tarnen. We have assumed tarnen and added setiarnM.
3) Here the Erlanger shows a gap. The Weimar one believes to have to decipher "niäiüostis. We have Hatt whose innita exspeetabatis assumed.
The people heard that this word was not spoken without fruit. Isa. 55, 3) 11. He indicates what fruit it has produced among the people.
V. 12. Then Zerubbabel obeyed.
The fruit of the word. They heard, that is, they believed and received the word with benefit. Then they feared the Lord, that is, they were reverent toward Him, they became willing to do what God had commanded. This fruit would not have followed if it had not been for the promises in which he said that he was well pleased with the house, 4) which provoked the people and made the people willing. If it had been only words of the law, this fruit would not have followed. Seeing their willingness and obedience, he adds more promises.
V. 13. Then spoke Haggai, the angel of the Lord, who had the message of the Lord. 5)
I would have liked the translator to replace the word 1^? with the Greek word
[άγγίλος, angel) would have been expressed because the interpreters indicate a human being. In Malachi [Cap. 3, 11 it says, "Behold, I send my angel before thee," 1^?, a messenger 6) of the Lord, because he is an angel of the Lord. The Latin interpreter translated: angelum, and Matth. 11, 10. it says of John the Baptist: "Behold, I send my angel before you." Luc. 9, 52.: Since Christ walked to Jerusalem], he sent angels (angelum [in Greek: Üëëïõò]) before him. This is how it should have been translated here. For so is this word "angel" in use, Latin: nuntius. Make no difference whether it is a man or a spirit, a spirit of God, [or a spirit] of Satan.
3) In our original: Dsa. 56. In addition, the Erlanger has in the margin: los. 56, 3. which does not fit at all.
4) Here the Erlanger has a gap which the Weimarsche has filled: dsns pruexarutum. We have assumed uooeptubilom. (Perhaps: donopiuoitum?)
5) Vulgata: Dt üixit ^.Muons, nnntins Domini üo nnntiis Domini, which Luther has here so adjusted: ^NMlus Domini intor unMlos Domini.
6) In the Erlanger: loZom. In the Weimar one in the text: loZum with the note: "Or ioMtum?" Without doubt the latter.
The prophets, the apostles are called angels. Those who bring the word of God are angels of God, those who bring the word of Satan are angels of Satan, 2 Cor. 11, 13. 14. If the Latin interpreter had said "angels", it would have sounded much more majestic. He wants to say: At the time when the prophet Haggai began to prophesy, there were others who prophesied the same. The prophecy is written about two of them, Haggai and Zechariah. When the word begins, there are several who prophesy at the same time; one or both were the most prominent. As if to say: Haggai was the first angel, from whom many were begotten. It is a great honor that a man, who is dust, should have this title in common with the angels, the heavenly spirits. 2 Cor. 5:20: "We are therefore ambassadors in Christ's stead," because we have the word which he commanded us and put in our mouths, that we should bring it among men. Now he calls himself an angel, before a prophet, for the sake of humility. I believe that he uses the majestic name because the people to whom he was sent had accepted the word. What is the promise?
1) I am with you.
This is a short sermon. This chapter is not finished in one sermon. The first sermon he did when he said [v. 2]: "The time is not yet here"; the second [v. 4]: "But your time is here" etc. There are two sermons. One began here [v. 13.]: [Then said Haggai,] the angel [of the HErrnft He gives only the subject of the sermons; how he interpreted it he does not write; the sermon is only implied. This is a glorious sermon: If he who is "God with us" (Emanuel) is with us, what need is there for us to hear, teach, do more? God is with you, he will say everything, he will defend you, he will make you safe; now no one can harm you, because God can harm no one etc., Rom. 8, 38. f. These are exceedingly comprehensive words and full of the spirit, and they
1) Already here, the Weimar has the verse number "14."
are pure spirit. Without a doubt, these words have been further elaborated by the prophet. Run follows this sermon, which fruit had followed it.
V. 14. And the Lord raised the spirit of Zerubbabel.
Here you see two beautiful things: that it was not enough that this word was spoken, but within was the Spirit who taught, Joh. 6, 44. By heart the angel Haggai preaches and says: Behold the Lord. But this word would not have entered the heart if it had not been the Holy Spirit within. Therefore it follows: "He awakened," so that they attacked the work etc. [This serves against our prophets who despise the outward word. It is a good passage against our unrhymed prophets, who boast much of the Spirit, as if the outward word were nothing to be delivered by the angels. This proclaimed word is followed by the spirit, which writes into the hearts of the listeners what the angel speaks to the ears etc.
Zerubbabel and Joshua did not do it out of their own impulse, that they had only heard it, but God etc. When the word of God is spoken, it is not enough to do any good, for what can nature do? Those who are jealous praise free will, while here the Scripture says: It is not enough to hear the word, for the awakening of the spirit is also necessary. "The spirit" in Latin is animus, in German "Muth", quite actually in Greek èõìüò. We use it in various ways: of wrath, "He has a courage," of the hopeful, of the wrathful, of the courageous, that is, of intrepid people. In Hebrew: "spirit." Therefore, when He blows us up with His Spirit, He makes us courageous, bold, people who break through, who are not driven back by any obstacles. "He awakened the spirit," "he gave it a courage" to work. It is not enough that one know it, desire it, but that one submit to it. In the things that are God's we are weak, but when the Comforter comes,' he strengthens us.