The following commentary covers Chapters 1 and 2.

The last three prophets prophesied after the Babylonish captivity. God, as we have seen in the books of Ezra and Nehemiah, brought back a small remnant of His people, who were re-established in Jerusalem and in the land; but the throne of God was not again set up there, neither was the royalty of the house of David reinstated in its original authority. The empire of the Gentile head had been in a certain sense judged as not having fulfilled its duty to God, who had given it its authority. But another empire, raised up among the Gentiles, had taken the place of the first; and, while under the overruling hand of God (who disposes of the hearts of all) favourable to the Jews, still held the people of God in subjection to its yoke-the yoke of those who were not in covenant with God, but still aliens to His promises. God recognised the power of the empire which He had established. Israel was therefore dependent on the favour of those who ruled over them because of their sins, and had to wait upon God to render them favourable, worshipping Him according to His merciful appointments, until the Messiah should come, who would be their Redeemer and Deliverer.

Deprived of almost everything, Israel were not deprived of the lovingkindness of their God, on which they should have reckoned, and of which they had received a striking testimony, in the return of the remnant from the lands in which they had been captive. If all else were lost, the fear of God and His law in their hearts remained to them; and godliness might now be exercised in the manner which He had prescribed (compare Deuteronomy 30).

The three prophets, Haggai, Zechariah, and Malachi, set before us the encouragements which God gave the people, that they might be faithful in their new position; and the testimony against their unfaithfulness, called for by the decay of their piety, and the total want of reverence for Jehovah into which the people had fallen. The temple was necessarily the centre of this imperfect and intermediate state of the people. It was there, if God allowed the re-establishment of their worship, that the hearts of the people should centre. That was the outward form in which their piety as a people should be expressed. It was thus that the return of their heart to God should be manifested. Whatever deficiencies there might be in the restored Levitical service, still, it was the house of God, to which was attached all that could be re-established, and was the centre of its exercise.

But the faith of the Jews was quickly enfeebled, and they ceased to build. There were difficulties, no doubt. It was not now as in the days of Solomon, when everything was at the disposal of the king whose power extended over all the neighbouring countries. But God had shewn His goodness towards His people by inclining the heart of the king of Persia to favour them; and Israel should have had confidence in the kindness of God, and have expected its fruits; but, full of unbelief, they were speedily discouraged.

God chastised His people, but He did so at the fitting time. He employs the means which His sovereign grace so often used in the history we have been considering. He raises up a prophet, and even two, to revive their courage and stimulate them to the work. In the dealings of God, two things aid in deciding the right time for His intervention, namely, moral considerations and God's arrangement of events. In this case God had sufficiently chastised His people, to make manifest His governmental dealings in the relations of grace, which He now established with them by means of the prophets; and He had raised up a prince who was disposed-if the people acted in faith-to acknowledge the will of God and the decrees of Cyrus.

Having thus prepared all both morally and providentially (for He makes everything work together for our good), He sends His prophets to animate their courage and their faith, so as to lead them to accomplish that which had always been their duty.

They should always have leaned directly upon God, and have gone on with the work, unless hindered by force. [See Note #1] Now, also, they are called to proceed with it, resting on God, without knowing the king's mind. Their confidence must be in God, Himself. Moreover, without this, there would have been neither piety nor faith in their labours. The king's support had been prepared by God for the moment in which their faith should have been manifested. In fact, the difficulty did not fail to arise; but, faith being in exercise, they continued to build in spite of their enemies, being directed in their reply to these enemies by the wisdom of God, and the king gives it his sanction. A difficulty may be a real one, but it is only for the unbelief of hearts that it is an obstacle, if on the path of God's will; for faith reckons upon God, and performs that which He wills, and difficulties are as nothing before Him. Unbelief can always find excuses, and excuses too that are apparently well founded: they have only this capital defect, that they leave God out.

The subject of Haggai is the temple. God having brought back the captives, they immediately seek their own ease without seeking to rebuild the house of Jehovah. Was it then a time to rebuild their own? There was tranquillity enough for the latter-it required no faith-the world made no opposition. The prophet exhibits the practical effect of this, the sensible chastisements of God even as to their temporal interests. And why these chastisements? They neglected God in neglecting His house. In truth, if they had thought of God, His house would have been their first object.

The people, moved by the fear of Jehovah, hearkened to the words of His servant the prophet. But another difficulty stands in the way of faith; the painful inferiority of all that can be accomplished by the remnant of His people, when God brings them back from captivity. They can do nothing in comparison with the former manifestation of His glory in the midst of His people. The effect of the people's fall and of the captivity they had suffered is felt in everything. God cannot identify His glory with an authority different from His own, exercised over His people (and which must needs be so) as the result of His righteous judgment, of His government on earth. He may lift them up-may restore them, because He loves them; but it is no longer the same thing. He cannot re-establish that direct connection which brings with it the manifestation of His power and glory. That relationship had ended in the judgment. The consciousness of this inferiority tends to weaken faith.

The grace of God meets this difficulty by the testimony of the prophet. It is a very sorrowful thing to see the ruin of that which God established in blessing, and the weakness and imperfection of that which is raised upon those ruins, although even this is the fruit of His precious grace.

The prophet, without troubling himself as to the king's intentions, encourages the people by turning their thoughts to Jehovah Himself, and shewing them that, after all, Jehovah reigned, cared for them, and would have them act in view of what He was for them, and seek His glory. For, weak as they were, He would thus be in relationship with them.

Note #1

This actually happened (see Ezra 4:24): but it is evident that, in consequence of the spirit of unbelief working in them, its effect was to discourage them entirely, so that they made no effort to recommence their work, saying, "The time is not come that Jehovah's house should be built." It was only the testimony of the Spirit by the prophet that aroused them from their moral torpor.