SUPPLEMENTARY STUDIES
The following four studies aim to look at some of the themes and topics referred to in the main text in a little more detail.
THE TWO JOSHUAS
As we have seen, both Joshua and Zerubbabel stand in the record as great leaders, charged with the responsibility of overseeing the work of restoration. Both of these men were personally engaged in labouring with their brethren, in building up the House of God. Yet both were also engaged with building up the Spiritual house – the people themselves. Joshua led the Return to Worship, whereas Zerubbabel led the Return to the Land.
There would appear to be a number of similarities between Joshua the High Priest, and Joshua the Son of Nun. In Deuteronomy 3:28, Yahweh spoke to Moses concerning Joshua the son of Nun: “Charge Joshua, and encourage him, and strengthen him: for he shall go over before his people, and he shall cause them to inherit the land which thou shalt see.” And in Deuteronomy 31:7, we find Moses obeying this command: “And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which Yahweh hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.” And before he entered the land, following the death of Moses, the Lord again encouraged him: “There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee” (Josh 1:5).
And so, the people were to enter the land under the guidance and direction of Joshua. Yet, we know how after the death of the great leader, the people fell away from his ways. And so, they were driven out of their land into captivity, to return to the land of the Chaldeans, from whence their father Abraham was called.
In Haggai, we find the Jews entering the land once more, and again they are accompanied by a man called Joshua. The parallel between Joshua the son of Josedech, and Joshua the son of Nun is reflected in Haggai 2:5. Here, the words which were used to encourage Zerubbabel and Joshua echo those spoken to the son of Nun:
“Yet now be strong, O Zerubbabel, saith Yahweh, and be strong, all ye people of the land, saith Yahweh, and work; for I am with you, saith Yahweh of hosts.”
In Joshua chapter 5, we read of how an angel appeared to Joshua. He declared himself to be the “Captain of the Host of Yahweh” (Josh 5:14). And so, Joshua was given the divine promise that he would not enter the land under his own strength, but Yahweh’s. It would not be the host of Israel which would overthrow the Amorites, but the Host of Yahweh. It is significant, that in Haggai, the phrase “Yahweh of hosts” occurs 14 times, in only two chapters. And this would be a reminder to Joshua the son of Josedech that he had the same army of Elohim with him as his predecessor. As the Lord declared through Haggai, referring back to the promise of the Angelic presence of Exodus 23, “According to the word of promise that I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you: fear ye not” (Hag 2:5).
In Haggai, as we have seen from the first chapter, the Children of Israel neglected the House of God. They tried to gain wealth for themselves rather than to do the Will of God. And they actually stole from the materials collected to provide for the house of Yahweh, to furnish their own! When the people entered the land under Joshua the son of Nun, they were commanded to consecrate the wealth of Jericho to the House of God. And so they did: “they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and iron, they put into the treasury of the house of Yahweh” (Josh 6:24).
But Achan kept some of the spoil for himself, including silver and gold (Josh 7:21). In Haggai, these events are alluded to. In verses 6 and 7, Yahweh speaks of when he would once again shake the heavens and earth (cp the fall of Jericho). But in verse 8, the Lord says, “The silver is mine, and the gold is mine, saith Yahweh of hosts”. As the Israelites under Joshua the son of Nun had to consecrate the silver and gold to Yahweh, so did the Jews under Joshua the son of Josedech.
Let us, therefore, take heed to this example. Whatever we have is not our own, but to be used in building the House of God. As the greater Joshua reminds us, we are merely stewards (Luke 12:42) over our Master’s goods. We must therefore use whatever we have in the Lord’s service, not to fulfil our own lusts. For if we are found so doing, when the greater Joshua comes as the Captain of our Salvation, he will lead us into our inheritance.
I WILL FILL THIS HOUSE WITH GLORY
In Haggai chapter 2, verse 3, we read of how there were those amongst the restored remnant who “saw the house in her first glory”. These were the elders of the Priests and Levites (Ezra 3:12), who would have ministered in the house, before the great destruction. But what was the Glory which they had seen, and which was now lacking in the current building?
2 Chronicles chapter 7 tells us of the Glory which filled the house which Solomon built: “When Solomon had made and end of praying, the fire came down from heaven, and consumed the burnt offering; and the sacrifices, and the Glory of Yahweh filled the house. And the priests could not enter into the house of Yahweh, because the glory of Yahweh had filled Yahweh’s house” (v 1-2). This was the true Glory, not the glory of gold and silver, but the Glory of Yahweh, which signified His approval of the work completed. That Glory dwelt there, until it departed as seen by Ezekiel (Ezek. 10 & 11) prior to the temple’s destruction.
And so, the elders at the time of Haggai, having seen this glory of the previous house wept at the building of the new house. It was “as nothing” in their sight. The people were unclean (Hag 2:14), and so was “every work of their hands”. And so the restored house, not being built with the faith of Solomon, was not a fit place for the Glory of God to dwell. Yet, the elders were nevertheless wrong to discourage the people. Although the work was imperfect, there was an attempt to honour the Lord in building. Amongst the people, there were a remnant who were building in faith. And so, rather than to share the displeasure of the elders, Yahweh declared: “I will take pleasure in it, and I will be glorified, saith Yahweh” (Hag 1:8). And so, despite the imperfections, which rendered the house unfit as a dwelling place for God’s Glory, the labours of a faithful remnant gave pleasure to Yahweh, and he was, nevertheless, glorified.
But in chapter 2 and verse 7, the Lord gave a promise to the people. “I will shake all nations, and the desirable things (Lit. Heb, referring to the Saints) of all nations shall come: and I will fill this house with glory, saith Yahweh of hosts.
Here was a promise, that following another period of judgement, when the nations shall witness the great power of Israel’s God, the house would be filled with Glory. In the Kingdom, when the house is built for a third and final time, it will be a suitable dwelling place for God. Ezekiel describes the approach of glory: “And, behold, the glory of the Elohim of Israel came from the way of the east (i.e. “the sun’s risings” (cp Rev 16:12), speaking of the Saints who have risen by the healing beams of the Sun of Righteousness (Mal 4:2)). And his voice was like a noise of many waters; and the earth shined with his glory … and the glory of Yahweh came into the house by the way of the gate, whose prospect is toward the east” (Ezek 43:2-4).
But this glory is different to the glory of Solomon’s temple. This glory is said to have a voice “like the noise of many waters”. When John saw a vision of “one like unto the Son of Man,” he described “his voice as the sound of many waters” (Rev 1:15). The “Son of Man” is a title often used by the Master himself. Therefore, the “one like unto the Son of Man” must be the body of Saints, who are like Christ. John saw a vision of the Immortalised Body of Christ in the kingdom.
This is the Glory of the House of the Age to Come, which “shall be greater than the former” (Hag 2:9). It is the Glorified Body of Christ, that great multitude which shall be energised with Immortal Power. They shall be “before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them” (Rev 7:15, Is 61:1-4).
“IN THIS PLACE WILL I GIVE PEACE”
In Haggai 2:9, Yahweh promised Israel that “the Glory of this latter house shall be greater than the former … and in this place will I give peace”. So then, although Yahweh was “yet once more” to “shake the heavens and the earth,” and so destroy the temple which the Jews were rebuilding, there will come a time of peace. No longer will the people of God be faced with a great mountain of opposition (Zech 4:7), but a new house will be built – a house which will be greater than the former. And this promised peace is not something which will be established by man’s efforts, but Yahweh’s Spirit (Zech 2:6). It will be his Gift to Man: “will I give peace”.
The Lord Jesus Christ alluded to these words, when speaking to the disciples, who were to build the Spiritual house, the Ecclesia (1 Tim 3:15). “Peace I leave with you, my peace I give unto you” (Jno 14:27).
And just as Yahweh exhorted Israel, “Fear ye not,” for “my spirit remaineth among you (Hag 2:5), so the Master exhorted his disciples, “let not your heart be troubled, neither let it be afraid” (Jno 14:27). For after his departure, they would not be left alone. “The comforter which is the Holy Spirit” would be sent. This would be “another comforter, that he may abide with you for an aion (age)” (Jno 14:16). Moreover, the Master had just spoken of the Millennial House: “In my Father’s house are many abiding places (lit. Grk): if it were not so, I would have told you. I go to prepare a place for you” (Jno 14:3).
And so, even though the Master was to depart, and the temple was to be destroyed, as spoken of by Haggai, the disciples would be given peace, and the assurance of Yahweh’s presence with them. But in our day, we do not in any sense receive the Holy Spirit. Yet, we also are assured that He is with us through the ministrations of a host of Angels. They are all “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb 1:14).
We, then, are heirs of the promise of peace. But “not as the world giveth,” that is, simply a cessation of violence. Nay, we are the heirs of true peace – peace between God and Man. Yet in order to have a part in this peace, we must not be discouraged in the way. We must rather build up ourselves in our most holy faith (Jude 20), labouring to rebuild and strengthen the house of God where it is decaying. We must keep ourselves in the love of God, “looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 21).
ZERUBBABEL THE SIGNET
The prophecy of Haggai concludes with a promise to Zerubbabel: “in that day, saith Yahweh of Hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith Yahweh, and will make thee a Signet: for I have chosen thee, saith Yahweh of Hosts” (Hag 2:23).
As we have seen, a Signet, or Seal, is an engraved device, usually on a ring, or other ornament. When pressed into a suitable substance, such as wax or clay, it left a mark identical to it’s engravings. The mark was unique to the owner of the seal, and rather like a signature, showed the identity of one who had, say, sent a letter (as in 1 Kings 21:8). In Revelation 7, the Seal is used in a symbolic way, in a vision revealed to John:
“And after these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor on any tree. And I saw another angel ascending from the east, having the seal of the Living God; and he cried with a loud voice to the four angels, to who it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (v 3).
Thus, four angels are seen holding back the four winds of Yahweh’s judgments. And they are told by a fifth “angel”, to continue holding back the winds. This angel, unlike the other four, was in possession of “the seal of the living God”. This was because he had a different purpose. The role of the first four angels was that of judgment, whereas the role of the fifth was that of sealing.
This fifth angel was a single angel. Yet, he says, “Till we have sealed the servants of our God. This one angel then, represents a multitude, who have a single purpose, to “seal” the servants of Yahweh (cp v 14) in their foreheads. The forehead in Scripture can represent the mind. The “seal” which this multitudionous “angel” possesses is engraved with certain principles, when are impressed upon the minds (foreheads) of the servants. Thus, the seal is the Word of Yahweh, the principles of which become indelibly imprinted upon the minds of the faithful (see Ezek 9:4). The multitudinous “angel”, or “messenger” as the Greek word means, therefore represents the multitude of preachers who sought to impress the principles of the Gospel upon the minds of those who would receive it.
It is interesting to note that there are a number of parallels in this chapter which link up with our studies in Haggai. Firstly, both speak of a seal: Zerubbabel is to become a seal; the saints were to become sealed. Haggai, as we have seen, speaks of the shortage of food and wine in the land. But Revelation 7 gives the promise, “they shall hunger no more, neither thirst no more … for the Lamb which is in the midst of the throne shall feed them, and shall lead them into living fountains of waters” (v 16,17). And the servants who are sealed shall “serve” the Almighty “day and night in his Temple”, which Temple, Haggai informs us, will be filled with glory. Finally, verse 9 describes the saints as being “of all nations” – a reference to Haggai 2:7, as we have already seen.
But Zerubbabel was not promised that he would be “sealed”, rather he would become the seal itself. In this matter, Zerubbabel stands as a Type of Christ. No only was the Master “sealed” (Jno 6:27) by his Father, but he was an embodiment of the seal itself. He was “the word made flesh” (Jno 1:14). Not only did Jesus receive the seal, but he became as one with it. He himself became the seal, as the words he spoke left their impression upon the minds of those who would hear them. In the Song of Solomon chapter 8, the Bride speaks to her beloved: “Set me as a seal upon thine heart, as a seal upon thine arm.” (Song 8:6). So, the bride is here portrayed as desiring to become a seal. And so it will be that the immortalised saints will manifest the glory of Yahweh, as they seek to impress His Word upon the minds of the mortal inhabitants of the Age to Come.
But a seal was also a token of authority. So, Pharaoh gave Joseph his seal, enabling him to make decrees. And Mordecai was given the king’s seal for a similar purpose. The word is also used of Coniah, a king who was given authority to rule, and make decrees over Judah. But, as a seal which no longer makes a good impression, he was “plucked hence” (Jer 22:24). And so, being promised to be the chosen Seal, Zerubbabel, as a type of Christ, is promised that he will be given the authority to rule by his Father in the future kingdom Age. And as the Bride is to become a Seal also, this promise applies to us, if we show the faith of Zerubbabel. This is the glorious hope we have, that we might show forth the likeness and image of our Master, and that we might be chosen to rule with him in the Age to come.
Christopher Maddocks
