V. 1. On the fourth and twentieth day of the sixth month.
"On the fourth and twentieth day of the sixth month" and [v. 2.] "on the one and twentieth day of the seventh month," how does this agree with each other? On the first day of the sixth month he began to prophesy. This is a great question. March is the first month among the Hebrews; the Hebrews begin the year according to nature (annum naturalem). That sixth month was [our] August, when the apples are ripe. He preached until the twenty-fourth day of the sixth month, more than three weeks, and under preaching he gained people to help him preach. Now how are we to reconcile these two pieces? It pleases Lyra that this piece must be connected with the previous chapter. And this is done, as follows in the text, so that it is indicated that the prophet had preached for three weeks and three days with his comrades. Zechariah, who began in the eighth month, is not yet present. He wanted to indicate that on this twenty-fourth day of the sixth month the foundations were laid.
V. 2. On the one and twentieth day of the seventh month.
Here begins a new sermon and a new chapter, otherwise it cannot be brought into agreement with each other. In Hebrew they are different verses. Those who have printed the Hebrew Bible have differentiated the chapters according to the Latin translation; in the old [Bibles] they are not so differentiated. Here the prophet begins to exhort in a different way and to strengthen this people. 1) Why he did this, you see in Ezra [Cap. 4, 4. ff.], because when they began to build, a disturbance arose, as it is written in Ezra [Cap. 4, 23.]: the neighboring peoples and the rulers, who by the king
tortare.
of the Chaldeans came to Jerusalem etc. Such is the nature of the word of God: as soon as we have begun, as soon as we are prepared, 2) the temptation follows. As soon as Christ is baptized, he is driven into the wilderness, tempted etc. It is the same with Christians. As soon as Satan sees the light, the word of God, rising, he immediately sees that this flame will now consume his kingdom, therefore he strives to extinguish it and does not see that he is only fanning it even more etc. This is what happened to this people etc. If they had built a hundred thousand temples, Satan would not have cared; but that this happened in the name and according to the word of God, so that they could believe and be saved at all, and had connected the word with the temple, that meant the destruction of Satan's kingdom. He could not stand that, otherwise Satan would not have cared about the temples. Here the shepherds must watch etc., "stop" the faithful people. It is a long and very beautiful sermon that now follows, which he delivers to the believing people to strengthen them. Thus those who preside over the words must stir up the people, "this is 3) the sermon," lest they become fainthearted by the greatness of the work and the opposition of the opponents. "On the one and twentieth day of the seventh month." The prophet assigns his sermons to different times, and in this second chapter he seems to begin about his third sermon, as he ended two in the first chapter. Therefore, he continues to comfort the people, so that they may know that manifold promises of the future Christ are still remaining; for this reason, the Spirit pours himself out completely in this sermon. In the previous prophets there was not such a prophecy proclaiming Christ as close as this one does, so that he would comfort the weak, Luc. 1, 54, 68, and restore Israel.
adopted.
3) Instead of "applies" would probably better read "gives".
V. 4. 1) [Who is left among you etc.]
The prophet begins the consolation in the way of a concession. He admits that the matter seems desperate to those 2) who were left. For seventy years [the captivity] lasted, and many little and innocent children were led away, as Daniel, who seems to have lived almost until the return. The captivity continued until Darius, the son of Hystaspis. Next, all agree that Mordecai, the uncle [of Esther (Esther 2, 7.)], returned, who had been led back from captivity. And Ezra [Cap. 2, 2.] enumerates his name, but, whether it be he, I know not. So the prophet admits that after the weakness of their faith [it seems impossible] that the house of God will be restored to its former glory. It is the same with us. When God begins something, He begins it childishly, so that the adversaries laugh, as the pagans said to Nehemiah when he built the walls [Nehem. 4:3] that foxes would jump over. So he starts his works with foolishness, but at the end he shows how he was made. So there were many believers here who had seen the first house, and when they saw that the thing was begun under such desperate circumstances, they said: We have acted in vain, let us desist from the work. But there is a great need in this people and in the work of God. There is need of the Spirit to make us stop, to make us dare; only in the name of the Lord and at His word will it come to pass that the whole world will be astonished. Never does the word of God come other than in adversity. And from this circumstance the attitude of those who hear the word of God can be inferred. He does not speak to the full, but to the hungry. [Here^s you have a despairing people who think everything is impossible. Let your weakness depart, only dare, and you will see the glory.
1) Here our template has neither verse number nor keyword.
2) Instead of yuoä viäentur Vobis ässpsrata we have assumed: Huoä viäeatur rss 6I8 ässxsrata.
V. 5. 6. And now, Zerubbabel, be of good cheer.
The heart of the leader, the priest of the people, has also wavered because the cause stood in despair. That prevents us. [It would be quite different if we stopped all senses and turned away from the matter, and simply paid attention to the word of God etc. Reason directs its attention to the thing in front of it before it looks at the word. God gives words that go against the senses; he speaks in such a way that he makes everything out of nothing etc. We want to feel, he does not want to be felt. Those who were to build did not see gold; the rest of the Jews are still among the Gentiles, so their hearts are full of unbelief. Would to God that these examples would encourage us in our distress. The Word alone can sustain us, through which He directed the creation. 3)
For I am with you.
He repeats the same sermon s that he preached Cap. 1, 13: "Then said Haggai],the angel" etc. to increase and strengthen the promise and comfort. These are exceedingly mighty and fiery words to encourage their hearts. To you who are terrified 4) I, God, will give the Gentiles, I am stronger than they. He reminds them of the words he used when they left Egypt, "I will be your God, and you shall be my people," to encourage their hearts. It is a great comfort that he does not speak of some alone, as in the New Testament, in which he does not separate a people, because in the Old Testament his people is one church. In the New Testament, those who believe are his people. He considered them [the Israelites] his people only in the sense that they were of the flesh of Abraham. He bore their ungodliness, he brought out the godly and ungodly [Egyptians?, he gave to all. This is to show that he is willing to preserve this carnal people. I still want to preserve you until the kingdom of Christ. You shall know that you are such a people as I have made you.
3) Instead of orevit we have assumed ersavit.
4) In our previous day: lurois, instead we have assumed lerrltis. In the Altenburg manuscript: s1 timstis.
out of Egypt. Paul says in the Acts of the Apostles [Cap. 13, 18.]: "He tolerated their ways." Here the prophet names the whole people, the godly and the godless, because God had at the same time decided to protect the godly for the sake of faith, the godless out of divine patience, and to distribute his benefits out of grace for the sake of the godly. Now therefore the prince [Zerubbabel] and the high priest [Joshua] are sure that all belong to God, and that he will take care of them, even if they are ungodly. Of this we cannot boast. He preserves some city for the sake of the godly, but this does not help the weak conscience. Though some may have the Holy Spirit, the godly were not the greater part. The greater part shall not be able to say: it happened for our sake, but] God does not say: I will reject, but, I will bear for the sake of the coming Christ; it is my endurance, as before. He says all this for the comfort of the godly. In Sodom he would spare for the sake of ten [righteous] etc. But we do not have such a promise, even though [God still spares] for the sake of a few righteous people. Or we are not given the assurance of what God wants to do. Now he makes this people certain that the thing shall succeed, because he wants to regard his word and his promise, not their piety.
V. 6. My Spirit shall remain among you.
He will be your sustainer (stator), that is, I will give you a steadfast courage, that is, he will be strong in you, [give] a strong, bold, confident heart etc.
Do not be afraid. 1)
These are exceedingly lovely and sweet words. If anyone has this for himself, whom should he fear? The sins make, the spirit downcast; this also he takes away, when he takes away the sin. 2)
1) Vulgate: uolits tirusre; in our text: ut uou tirneatis.
2) The Erlangen offers: si. . . pseeatis. The Weimar one has: "i aUsit xseeatnra. We have assumed: 8i autsrt pseeaturu.
V. 7. There is yet a little, that I may move heaven and earth, and the sea, and the dry land.
Here you see why he is wearing: he wanted to keep the covenant that was made in Egypt. I do not look at your merits, but the main reason is that I look at the future kingdom of Christ, which is promised to you, who will come from your seed. Here he clearly proclaims the kingdom of Christ, so that they may know that they will remain until Christ. This passage convinces all Jews that Christ has come, and that it is none other than ours. Rather, God says, "There is yet a little one." He makes them certain with clear words that this people is to be considered as such a people as he led them out of Egypt. Therefore it was impossible that this carnal people should be changed until Christ should come. Now the Jews may see what they can say against this text. They have been scattered since the birth of Christ, they have neither a duke nor a priest. And the very clear experience is with the text. If the text were not 3) true, the Jews would have to be together, or have a prince, a prophet, who announced/announced to them the end of the captivity, as Daniel, Zechariah and Haggai were at that time. The people were preserved by the word at that time. They don't have that; they don't have the custom of the law, not the prophets who would like to sustain them with the word and announce the end of the captivity. It follows inevitably that Christ has come, 4) or the prophet is lying, which is impossible. Over a little I will transform all things, is a paraphrase, so that it is a declaration of what I have said. Therefore [it follows] that also this covenant will last except for this little one, until I will change everything. I will preserve all things except the little things. "Heaven" [say the interpreters, that is the angels [Luc. 2:15.] "The earth." If Luc. 2, 1. [the movement of the people by the commandment of the emperor Augustus isft what will they from the sea and the dry
3) non supplemented by us.
4) Instead of vsnirst we have assumed vsnsrit.
make? 1) The prophets do not say much about the birth [of Christ], but all speak of his kingdom etc., as Christ says Matt. 11:12, "Of the days of John." He says [v. 13.] that the prophets spoke until the days of John, who is the end of the law and began the new testament. The kingdom of Christ did not begin at the birth, but when he was thirty years old. Daniel says [Cap. 9, 25.]: 2) "Until Christ the Prince", not: until His birth. That is, at the time Christ was baptized by John, the kingdom of Christ began; the voice came from heaven, soon he was led into the wilderness; when he returned, he began to preach. In baptism he is ordained king, priest, and teacher. In Isaiah one and the other passage [deals with] the contempt of Christ, but all [prophets in general have their refrain], 3) when Christ began to reign etc. Christ began the Rene, with John the old is ended etc. Therefore [this passage] is a paraphrase for the fact that everything has been changed. In Revelation [Cap. 21, 5.] it says: He makes all things new, that is, as men are made new; since we are changed, everything else is changed. Zero the earth is different, because we are not attached to earthly and visible things; the invisible is ours; then [are] all creatures [different], but finally in truth in the last judgment. It is an exceedingly clear text that only a little was left that Christ would come. The Jews cannot say that so great a period [of their dispersion was only] a little.
V. 8. 4) Yes, I will move all the Gentiles.
I will change, I will destroy the kingdom, first spiritually, then physically, because the gospel changes hearts completely. As the kingdom of the pope stood, the old reputation of all things. The gospel enlightens, so that what 5) was something, is now
1) The Erlanger reads: "Lsret s!si-, the Weimarsche: tuerit; the Hallische manuscript offers: tamtzut. We have assumed the latter.
2) The Weimar has in the margin, "Dan. 7, 27."
3) Supplemented by us according to the Altenburg manuscript.
4) This verse number is missing in Weimar's.
5) Instead of atia we have assumed illa. Instead of sunt we read are.
is nothing. The pope was everything. Since there is a different light in the hearts, there is immediately a different image of things. The emperors "will not keep it" that they want to keep the holy people unchanged. The hearts are changed, we think differently of things. It is impossible that the monasteries remain; if they should restore them by force, they will perish by force. Everything must be changed; if not, the last day does it, 6) it happens nevertheless. Thus he moves everything because hearts are moved. The Roman Empire, which was the most powerful, did not want to suffer this change of things; it is destroyed from the ground up, we have only the empty titles of it. Why? Because it did not want to suffer the judgment of those hearts. If they want, it will be done in kindness; if they do not want, it will be done by force. When He begins to recite the word, "let him who can, duck" etc. Since the death of Hus, the pope has become contemptible even to a child. Hus was very learned, he has not been convicted. - Hereafter I will make a change and melt together [this people/ with all pagans; it has become a new world.
[There shall then come all the Gentiles' consolation.]
[Instead of desideratus cunctis gentibus in the Vulgate read:] desiderium omnium gentium, desiderabile. When the prophets describe the desolation, captivity, destruction of the kingdoms, they use this word. 7) Desideratus, which means Christ. Him all the Gentiles will seek. Rather, it should be called desiderabile [the desirable] because this one was something desirable to the Gentiles, that is, the best among the Gentiles, that is, what the Gentiles will have, will afford. I will not go into detail on the former...
6) In our template: si uou taeit üiss extrem us. We put a comma after non, and suppose tarnet instead of kaeit.
7) We think that this sentence still belongs to the previous section and refers to the word; this remark would not fit well to rwon. - This is followed in our original: Grausam am um in esus, tormositatem suam transtulimus. To this the Weimar one has the note: "In the original: aranea, probably the misheard Hebrew word, or ^.rameo." Because we did not know what to do with it, we have omitted these words.
remain significant. - "He shall come." By the gospel is presented the desirable thing, the dignity, the stature, the prestige, which is acceptable to all the Gentiles, "a precious treasure," which is to be spread abroad among all the Gentiles; not as if it were the thing desired (desiderium) by all the Gentiles, for they do not know Christ, but he extols this inestimable and exceedingly lovely treasure, which is Christ preached by the word, or an exceedingly lovely thing, which is to be spread abroad among all the Gentiles. For the prophet is signifying that another kingdom is prepared, which shall be spread abroad among all nations. This is how Christ interprets it [Luc. 24, 47], that repentance and forgiveness of sins should be preached in His name among all nations, Marc. 16, 15. It is an impressive word, as if God speaks with a certain delight. He wanted to call this treasure out of an overflowing heart a loveliness, 1) without giving it a name. - ["Of all the Gentiles."] Namely, among the Gentiles it shall be proclaimed, spread out. "He shall come," as if to say, A treasure shall come, which shall be acceptable to many, for it is the forgiveness of sins, God's children become etc. What do the Jews want to say against it? He says it will be, or, since the time was there, it was. It is a thing that will be exceedingly lovely, which will be made known to all the Gentiles. Which is it? None other than Christ. We have nothing from the Jews but that after this time the kingdom of Christ has been proclaimed.
And I will make this house full of glory.
Here he still receives it. At this point he indicates that this treasure will come from the Jews. What glory? Do not be fainthearted; you will remain until the time when 2) I will fill it with glory. At the same time I will give [you and the Gentiles] what is desirable, so that you may know that you alone are not a people. Chri-
1) voluit - voeat. Instead of voluit, the Erlanger has a gap. Now, if voluit is a correct addition in the Weimar one, then vooars will have to be read, and the comma after tbssaurnna deleted.
2) Instead of vel, we assumed nbi.
stus will honor this temple. [But this refers] also to their [Mosaic] custom, because a greater worship was in this temple than in the first, for the sake of the Jews who brought their sojourners with them, but mainly it was to be glorified by Christ, who was God; there can be no greater ^glory giving etc.
V. 9. For mine is both silver and gold.
In Hebrew, the sense is ambiguous. One meaning is that it comforts the weak. You pusillanimous ones might think: Where is gold? etc. You are poor, I am rich; I have abundance of gold and silver, I can well build the house. The Hebrews do not have the expression: to have a thing, but they say: to me is a thing, a house. So it is also said here: To me is silver, that is, I have silver, I will adorn the temple. The other view is as if to say, I will fill this house with glory, not with gold and silver, "I [am] not allowed gold," as it says in Isaiah Cap. 66, 2. "My hand has made all that is there," etc. So it is said in the Psalm [Ps. 50, 8.], "Because of your sacrifice I do not punish you," what can you sacrifice to me? etc. Have I not before? It is already mine. So also here, as if to turn them away from carnal glory and toward spiritual: I do not want your silver and gold; I seek another glory, not gold. I like this opinion quite well, but I do not reject the former. Burgensis has the opinion, as if he wanted to say: The glory will not consist in gold, but will be another, as follows:
V. 10: "The glory of this last house shall be greater than that of the first," says the Lord of hosts, "and I will give peace in this place.
Not so much gold was brought together to the last heap as by Solomon to the first. Therefore he declares that he wants this house to be filled with glory, that he may show that the former lacked [this] glory. There was a piecemeal, carnal glory, but this I will fill with the [right] glory. But for this
I do not need gold, because I have enough. He therefore says of the spiritual glory that there Christ taught and preached, the disciples and the Christians.
I want to give peace in this place.
He simply says, "Here let it be." He says that the gospel shall be established in Jerusalem, that is, I will give the gospel, the Holy Spirit, and all that he indicates hereafter. Now the Jews may respond to all this. It is exceedingly mighty and clear against the Jews, not only to refute the Jews, but also to strengthen our consciences and faith. As the prophet gives his proof against them, he says it is the second house. There was no third to be expected, since this second temple stood, greater than the former by the glory given to it; and peace was given, and the people were to remain until Christ came. The long duration does not give glory, otherwise there would be great glory in hell; so also the Jews would have great glory, because their captivity has now lasted 1525 years. He says [v. 8.], "I will make this house full of glory," which does not mean to give it a long duration; the glory is made full since the temple stood. All the syllables of the text clearly prove that Christ had come. Now follows the fourth sermon.
V. 11. On the fourth and twentieth day of the ninth month.
Up to this point we have heard about two or three sermons of the prophet, which he preached at different times, now the last and fourth one is left, which contains a kind of threat of evils, and to which a promise for the prince Zerubbabel is appended at the end. And as far as I can see, in this last sermon he does not exhort both the fearful and the languid and weary, as it is wont to happen in divine things [ that people become sleepy]. The challenge of the leader [Serubabel, Cap. 2, 3. ff.) is the first by which Satan resists on the left and fights against it, as the prophet described such challenges when the Gentiles fought against the Jews. When
but Satan realizes that he can do nothing on the left, so he turns to the right. Where there is sleepiness and peace, there follows a laxity of life, the accidia [xxxxxx], "that one becomes weary of a thing". This accidia the prophet experienced here. Here they were not afraid, here they were all too sure. Thus every word of God has its difficulties from both sides, for where Satan cannot rage, he makes tired by being dull and sleepy. So it is with us. When there is peace and no persecution, we become worse through unrestraint. Therefore it is necessary that we be admonished twice when we are safe. In the past, under the pope, people gave what they had, now no one lends a hand. This is what happened to this people. Since they were safe by the tender of King Darius (as reported in Ezra (Cap. 6)), the people began to grow weary and slow to work on the temple of God. Therefore, this sermon fights against the people's sluggishness in completing the work of God. The question which he puts before them of your holy flesh, and holds the punishments against them, moves me to this view. He would not have presented the question of the holy flesh if he was not dealing with things that were in good peace. He says: If you do not work and hasten the work 1) on my house, all that you may do etc. does not please me.
Of the ninth moon.
He preached the earlier sermons in the sixth and seventh months. In the eighth, in which Zechariah prophesied, he spoke nothing. After that he returns here in the ninth month. He was silent for two months, during which they worked. After that they became lax and neglected the temple because they were working on their things. Therefore, he strengthens them by another kind of exhortation.
V. 12. 13. Ask the priests about the law and say: If someone carries holy flesh in his garment, and touches bread with his garments, 2) Vegetable etc.
1) Instead of Hui, we assumed opns.
2) In our template oarnsru instead of pansm.
"In the geren", in a fold or in the outermost corner of the garment. "Holy meat" was that which was sacrificed, and indeed one part fell to the priest, the other to the sacrificer. The garment in which the meat is wrapped etc. can touch anything edible that is not sacred. Now it is asked whether it becomes holy by touching the garment. The priests answer: No. That is one part of the question; the other:
V. 14 But if an unclean person touches one of the carcasses he has touched, would it also be unclean?
It is a Levitical way of speaking [immundus in anima] that is, one who is unclean by touching a dead person, 4 Mos. 6, 6. ff. [4 Mos. 19, 11. 13.] In anima, that is, by a dead person. It is not his soul that is unclean, but he is one who is defiled in another, killed or dead. Super animam would be better Latin, or: of any dead, killed one. "If he touched this one," what the garment touches would make it unclean^? It is answered, "It would become unclean." This is not by nature, because the priests must discern about it; neither would] his man become [unclean] if he touched an unclean thing, namely, an unclean garment, because by nature everything is pure 1) but because the law had decreed it so. Here [it is denied] that the garment is holy. Everything that an unclean woman, an (unclean) man, from whatever uncleanness they suffer, touches, that is defiled. Nothing pure is where they dwell, even the dwelling sist unclean]. 2) On the other hand, if a holy thing has touched something [, asks) the prophet: Does the same sanctify this? No, for nothing else is sanctified except by ashes and by blood; by
1) According to the Altenburg manuscript, we have assumed munäa instead of irnmuiiäa in our original. Similarly, we have made additions in the preceding and following, and instead of the first inMuiiüam assumed irnrriuiiäum to give sense.
2) The Erlanger offers: niNil rnuiidi iiki ... contra etc. The Weimar one added thus: niNil rnundi, ubi Iiakitstis, stiarn baditatio. Instead of üakitotis we have assumed Iiabitant.
these means all things were ordained holy. - The sanctified flesh makes nothing holy, because it is not written, but the things which are ordained holy. It follows that an unclean man [defiles] all things clean etc. The question is easy. I leave useless questions here, because he speaks here only of the outward uncleanness and sanctification according to the Levitical law. Why does the prophet use this figure of speech? He has nothing else that moved him to it, but that he wants to stimulate the slack people to work by this question. Therefore he uses new words, examples, pictures, motives, as a right preacher does, so that he wakes up the sleepy hearts, straightens their necks and ears by a strange question and a strange task to be solved. From their own testimony he decides the people, (directs this) against them and applies it so:
V. 15. 3) Just so are this people and these people before me.
How can this application stand? Everything is unclean that is touched by unclean people, and no thing is sanctified by touching a holy thing. Such is this people before me. Therefore, everything they have offered, everything they have touched, is unclean in my sight. The other piece he leaves standing, as if to say: The temple, the word is holy etc., and yet it sanctifies not, because they are unclean, and were sure to let their hands rest, as if they were clean before me. Now he says: No. Because the temple is not yet sanctified, they are obligated to the sacrifices and put them off. As long as the temple is not yet completed, they cannot offer pleasant sacrifices, but everything they offer is unclean. Therefore, be lively and hasten with the completion. It counts for nothing that holy things are there, the vessels, the word, for you are unclean and you unclean make everything unclean. The holy things that are there are not holy to you, for you are not sanctified. Therefore, hurry; if you wait, you will not accomplish anything.
3) This verse number is missing in Weimar's.
1) He gathers evidence from everywhere, whimsical places, to incite the fallen hearts. Thus does the prophet to encourage the weary hearts. The temple is a holy thing, and yet you are not holy [through it], but rather an unclean man makes the holy unclean. Therefore, I am not holy to you because you are not holy. You will be holy when you make the temple right. It includes at the same time the sincerity or purity of faith under legal righteousness, because it was not a law that was to be built, but a work of faith. Above [v. 6.] it was said, "Fear not." Such promises demand faith. They have become weary in the way of faith. He punishes this defilement of faith with this similitude of legal purity. If faith is right, it burns and shines, as Christ says Matth. 5, 16.], therefore works and fruits follow; if this does not happen, it is the sign of a weak faith. Therefore the prophet concludes: "Just as in the law of Moses an unclean person makes everything unclean by touching it, and is not sanctified by a holy thing, so before me the best have become nothing; you may appear pure according to the law, but not before me.
And all the work of their hands, and what they offer is unclean.
Not only what they do is unclean, but also what they do in the service of God is not pleasing to God, because they do not first have enough faith. I promised [v. 5] that I would be with them; they 2) do not believe it. I want to be satisfied that my words are fulfilled in faith. He indicates that they have been sleepy in faith. They wanted works of the law, which did not please GOtte. Matth. 23, 23: "This one should do and that one should not leave" etc. So by this similitude he indicates the same:
1) Already here, the original has the first words of v. 16 as a keyword, as do the editions. The Weimar edition points out in a note that this does not correspond to the order of the text, but has not made the necessary change.
2) Instead of ersdo we have assumed ereüunt.
You do 3) many things. I do not care about this, because it is the least thing in the law. This passage proves that works do not justify, all that they do does not purify; this is a clear text. Why? Because they do not believe. If faith is not there first, then works are nothing.
V.16. And now see how you have fared since that day and before.
He repeats the same thing he said above [Cap. 1, 5. 7.]. He reminds them of their harm. Isaiah says [Cap. 28, 19.]: "Challenge teaches to remember the word." "Fools must be beaten with pistons." It is a proverb: although he understands, he does not know how to answer. He wants to open their eyes by 4) their harm. Therefore, because you were negligent, because the blows do not remind you, because I promised and you did not [believe] etc. So it happens with the works, Matt. II, 17: "We whistled to you and you would not dance], we lamented to you" etc. If it were Satan, we would be quick on the draw.
V. 17: That when one came to the heap of grain, which was to have twenty measures, there were scarcely ten etc.
He remembers this misfortune, this plague. If you do not want to be instructed by promises, by blows, as unruly servants do, then also be ashamed that you are considered servants of the Lord.
V. 18. For I plague you with drought, grain of fire etc.
5) Human nature is so ruthless and incomprehensible that it is not improved by plagues, but rather moves away from God. Isaiah says [Cap. 9, I3]: "So the people also do not turn to him who smites them", because they never ascribe guilt to themselves, because they do not believe that the punishment has befallen them because of guilt. The more it is beaten
3) Instead of kaetik in our template, we have adopted kaeitik.
4) Instead of vultik we have assumed vnlt. Likewise soon following instead of sritis read sratis.
5) Instead we have assumed ram according to the Altenburg manuscript.
the more deluded it becomes, as today the Jews attribute the punishments to something else, not to their unbelief. Since the guilt is not recognized, they cannot repent. Now they have seen signs, by plagues they are not moved. "Grain of fire." These plagues are in Moses (Deut. 28, 22.] 1) (in the song): "with heat and drought".
V. 19. Look at it now etc. (Ponite corda.)
Ponite he repeats again. Corda is not here [at the end of the verse). At the end he repeats only the beginning of the speech. Ps. [68, 17.], "God delights to dwell on this mountain." 2) In so should have been omitted. Here the commentators raise a question about the month and about the beginning of the foundation, and put a twofold, the first and the second. I do not want to reject this. But the prophet began to speak in the sixth month on the first day. After that he returns to preaching on the 24th day (of the sixth month) and on the 21st (of the seventh month). At that time, on the 24th day, they obeyed the prophet and began to work. At that time, he indicates, the foundation was laid, although the foundation had also been laid before that, since they were prevented by Cambyses, the king of the Persians. But the prophet says this because they returned to his word. And it is believable that they did not lay the foundation in truth. There is no question about this. He indicates that they began to lay the foundation according to the word and in the power of God. 3)
V. 20. (For the seed is still in the barn, and bears nothing yet etc.)
(Instead of: Nunquid jam) it should be: Nun adhuc. He wants to say: "Look at it", whether this is not a manifest plague of God fei.
1) The Weimar edition has ary margin, tempted by the words "im Liede": "Deut. 32, 24."
2) In the Vulgate: Llons, in quo denoplaotum est Oeo Nukiture r-r eo. The following remark refers to this.
3) Here in our template is still: "tzuiä?" added to this section. Then a new section begins: ,, 20; nun uäUue." We consider that an interrogation of the copyist took place. In the Vulgate, v. 20. begins with the words: Nunquid jain, to which the words nun nclkue give the explanation.
The time when the seed should sprout, that the trees should appear, because it is the ninth month, is still delayed. It is cold, and everything seems to want to deny you the fruit because you are sluggish and sleepy. He still irritates them with a prophecy: Be strong, I will give you blessings. Here another question arises, about the beginning of the months, because in the ninth month still nothing bursts forth. November is (with lins) in January or February, because they begin the year with March. What is this miracle? This is something natural in all countries; why does he cite this to frighten them? According to the Scriptures, one assumes a twofold counting of the months. The one: the (first) month according to the law and nature, which seems to agree with nature, as 2 Mos. 12, 2. is written, is March or April, because it is brought forth from the earth; everything is in seed. The other: afterwards they say the beginning of the months is September, at the end of the year. When there is the end, they start anew another beginning. Thus we would find the ninth month in April and May. Gladly I agree with these, because I have nothing else to say. In November it is not a miracle, but if it is in April or May, then it is a miracle and a sign, if there is only cold or dryness. At the end one more thing is added, which concerns a peculiar promise to Zerubbabel. In the same month, on the same day, there was a special sermon and comfort to the leader of the people, because (God seems to have loved him) as a good (man] 4), since the Lord glorifies him.
V. 22. 5) I will move heaven and earth.
This he proclaims to the leader not only for his own comfort, but also for the comfort of the people, as above. It is the change of all things through the word, first in the heart, then with violence and impetuosity. So today the popes rise higher only to fall lower. They seek a deeper fall, which will also be theirs.
4) Supplemented by us according to the Hall manuscript.
5) This verse number is missing in Weimar's.
1768 Erl. 42, 109 f. Interpretation of Zechariah (I.), preface. W. VI, 3292 f. 1769
V. 24. 1) [I will make you like a pitship.
hold ring, for I have chosen you].
These are exceedingly kind words: [You] "shall be my" signet ring. So also is this word in Jeremiah [Cap. 22, 24.] "I have chosen thee." This is not spoken to his person alone; this is done for Christ's sake, because he belongs to the Savior's genealogy. He addresses this to the person who was godly in the kingdom at that time. The whole thing is said of Christ. I take it [this way] that at the time when the entire
1) This keyword is missing in the Weimar one; the verse number is only before LleZi.
world is to be changed, chosen ones from the people [are to be], like this leader and others who were chosen. Zerubbabel was dead when the earth was moved. (This is said in order that] the promise might be confirmed that he had said before that the Jews also should be changed, but in such a way that the rest of Judah would be saved, so that it would not seem as if God had completely despised the Jews, [but had accepted some] like Paul etc.
(Here we want to rest our string playing for a little while until the school is in order).
So much about Haggai.