And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord, etc. The subject of these verses is man's temporalities; or, in other words, his earthly circumstances, his secular condition. And the passage suggests three ideas in relation to this subject.

I. THAT MAN'S TEMPORALITIES ARE AT THE ABSOLUTE DISPOSAL OF GOD. Here the Almighty is represented as at one time, namely, the period daring their neglect of rebuilding the temple, withholding from the Jewish people temporal prosperity. But after they had commenced the work in earnest, the stream of prosperity would begin to flow. Here are the words: "Before a stone was laid upon a stone in the temple of the Lord: since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the press fat for to draw out fifty vessels out of the press, there were but twenty." "It was I that gave you only ten instead of twenty measures, only twenty instead of fifty vessels in the vat. It was I that smote you with blasting and with mildew and with hail." So it ever is. Man's temporal circumstances are at the disposal of God. Out of the earth cometh all man's temporal good; but he can make the earth barren or fruitful as he pleases. He can bind it with frosts, inundate it with floods, or scorch it with heat. Man, cease to pride thyself in thy temporal prosperity!

II. THAT GOD SOMETIMES REGULATES THE TEMPORALITIES OF MAN ACCORDING TO MAN'S MORAL CHARACTER. The Almighty here tells the Jewish people that in consequence of their neglect of his command to rebuild the temple, temporal distress would befall them. He 'smote them with "blasting" and with "mildew" and with "hail in all the "labours of their hands" But as soon as they commenced in earnest he said, "From this day will I bless you? The fact that God sometimes and not always regulates man's temporalities according to his moral obedience or disobedience suggests:

1. That the cultivation of a high moral character is important to man eves as a citizen of this earth. "Godliness is profitable to all things."

2. That even this occasional expression of God's regard for moral conduct is sufficient to justify the belief in the doctrine of a future and universal retribution. Antecedently, we should infer that, under the government of an all-wise, all-powerful, and all-just God, man's secular circumstances would be according to his moral worth. It would have been so, had man not fallen, no doubt. It is sometimes so now, as in the case before us. It will be universally so one day - the great day that awaits humanity.

III. THAT THESE FACTS OUR MIGHTY MAKER REQUIRES US PROFOUNDLY TO STUDY. "Now, I pray you, consider from this day and upward." This call to consider the facts is thrice repeated. Consider why the adversity came upon you in the first case, and why the blessing is promised in the second case. It was, in one ease, because you neglected your moral duty, and in the second because you began to discharge it. Why should these facts be studied?

1. That we may have a practical consciousness that God is in the world. In all the elements of nature, in all the seasons of the year, in all the varying temperatures and moods of nature, we see God in all things. "The place whereon thou standest is holy ground."

2. That we may have a practical consciousness that God recognizes moral distinctions in human society. God and evil are not alike to him. The good he sees, he approves; the evil he beholds, he loathes.

3. That we may have a practical consciousness that retribution is at work in the Divine government. - D.T.

1. These places of worship are strongholds of the religious principle of the community. The only thing in the form of religious sentiment which can do any good to the soul is that which recognises God, not as a mere existence, or mere abstraction, but as the author of life and blessing to all that live. This religious sentiment may become a religious principle. The religious sentiment, then, embracing the idea of obligation, is that which the service of this house is meant to inspire and cherish. What sort of an obligation must it be? If there is a God, He is a living person, standing in a certain relation to us, and having certain claims which must be answered. It is an obligation to lead respectable and decent lives. But is that high enough to reach up to God? The religious sentiment cannot be rightly felt except in the Christian way — by looking up to God as our Father with childlike confidence, united with awful veneration. When a man feels bound to form himself for holiness and heaven, then the religious spirit is intimately connected with the sweet influences of the house of God.

2. The object of the service of this house is to keep before the eyes of men a standard of character higher than they meet with in common business and care. Every one who cares to cherish the religious sentiment in himself loves the service of the house of God. Our great care should be that our "house for God" answers the purpose for which it is set apart, — that of awakening and confirming religious principle in those who worship within its walls. Without this, the building will cumber the ground; with it, it will become in very deed the house of God, and the gate of heaven.

(W. B. O. Peabody, D. D.)

Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, ZerubbabelEgypt, JerusalemBackward, Careful, Consider, Forward, Heart, Laid, Lay, Laying, Lord's, Onward, Onwards, Pass, Placed, Please, Stone, Temple, Upward1. He encourages the people to the work,
4. by promise of greater glory to the second temple than was in the first.
10. In the type of holy things and unclean he shows their sins hindered the work.
20. God's promise to Zerubbabel.

Haggai 2:15

     8478   self-examination

Haggai 2:14-16

     4544   wine

Haggai 2:15-19

     5224   barn
     8479   self-examination, examples

Brave Encouragements
'In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying, 2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 3. Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? 4. Yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, …
Alexander Maclaren—Expositions of Holy Scripture

The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is 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 desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and …
John Newton—Messiah Vol. 1

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 Desire of all Nations
"And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts."--Haggai 2:7. THE second temple was never intended to be as magnificent as the first. The first was to be the embodiment of the full glory of the dispensation of symbols and types, and was soon to pass away. This comparative feebleness had been proved by the idolatry and apostasy of the people Israel, and when they returned to Jerusalem they were to have a structure …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Overturning which is visible on Every Hand.
"I will overturn, overturn, overturn it, and it shall be no more, until He come whose right it is" (Ezek. 21:27). In close accord with this prophecy through Ezekiel is the word recorded in Haggai 2:6, 7--"For thus saith the Lord of hosts; Yet once, it is 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 Desire of all nations shall come." Note carefully the coupling of these two things together--the coming of the Desire …
Arthur W. Pink—The Redeemer's Return

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

His Throat is Most Sweet, Yea, He is Altogether Lovely. This is My Beloved, and this is My Friend, O Daughters of Jerusalem.
The good qualities of ordinary things may be sufficiently well expressed by ordinary phrases of commendation, but there are some subjects so above expression that they can only be worthily admired by declaring them above all praise. Such is the Divine Bridegroom, who, by the excess of His perfections, renders His Bride dumb when she endeavors most worthily to praise Him, that all hearts and minds may be attracted to Him. Her passion causes her to burst out into the praise of some of the excellencies …
Madame Guyon—Song of Songs of Solomon

"Wash You, Make You Clean; Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil," &c. There are two evils in sin,--one is the nature of it, another the fruit and sad effect of it. In itself it is filthiness, and contrary to God's holiness; an abasing of the immortal soul; a spot in the face of the Lord of the creatures, that hath far debased him under them all. Though it be so unnatural to us, yet it is now in our fallen estate become, as it were, natural, so that …
Hugh Binning—The Works of the Rev. Hugh Binning

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest …
Henry T. Sell—Studies in the Life of the Christian

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Cities of the Levites.
Concerning them, see Numbers, chapter 35, and Joshua chapter 21. "The suburbs of the cities of the Levites were three thousand cubits on every side; viz. from the walls of the city, and outwards; as it is said, 'From the walls of the city and outwards a thousand cubits: and thou shalt measure from without the city two thousand cubits' (Num 35:4,5). The former thousand were the suburbs, and the latter two thousand were for fields and vineyards. They appointed the place of burial to every one of those …
John Lightfoot—From the Talmud and Hebraica

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of …
John Calvin—The Institutes of the Christian Religion

"For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading …
Hugh Binning—The Works of the Rev. Hugh Binning

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's …
Charlotte Mary Yonge—The Chosen People

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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