CHAPTER 2 – CONTINUED
From presenting a vision of glory, to those who were being discouraged by their elders, the prophet now turned back to their current situation. Addressing the priests, he used a principle of the Law to illustrate their current spiritual condition. He asked, “If one bear holy flesh in the skirt of his garment, and with his skirt, do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?” And the answer came accordingly, “No” (Hag 2:12).
THE SIN OFFERING
With regard to the Sin offering, which was “most holy” (Lev 6:29), the Lord had said, “Whatsoever shall touch the flesh thereof shall be holy, and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place” (Lev 6:27). So, if someone was to carry this “holy flesh” in his garment, the garment would also become “holy.” However, if that garment then touched something else, for example, the foods listed, these did not become holy, and neither did anyone who ate those foods.
The Sin Offering, represented the Master, Jesus Christ. And so, this principle taught that becoming holy depends upon our personal association with him. We cannot pass our “holiness” or “separateness” as the word means, on to another. We cannot become holy be eating so-called “sanctified” foods. As the apostle said, “meat commendeth us not to God, for neither if we eat, are we the better; neither if we eat not, are we the worse” (1 Cor 8:8).
THE UNCLEANNESS OF DEATH
The prophet continued his questioning: “If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean” (v13).
The prophet, as the true messenger of the Lord, taught the priests in making this application: “So is this people, and so is this nation before me, saith Yahweh, and so is every work of their hands: and that which they offer there, is unclean” (v 14).
Notice here, there are 3 things which are regarded as being unclean, the people, their work, and the sacrifices they offered. Israel were as one defiled by a dead body. Under the Law, this spoke of the defiling influence of sin, as death comes by sin (cp Lam 4:13-15). And being unclean, the people could not be made holy by touching the sacrifice. The holiness thereof was overridden, as it were, by their uncleanness. The hearts of the people were unclean, and so their work (of building), and their sacrifices were all unacceptable to God.
These things are most instructive for ourselves to consider. We might despise the imperfections of another’s small work in the Truth. We might consider that we are diligently labouring, and doing everything which the Lord requires (cp Luke 18:9-14). But if this is so, our hearts are not right with God, but unclean. And all of our efforts, however great they may be, will be considered abominable by Him (cp Jer 6:20; Hos 8:13; Mal 1:10).
Let us rather “draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water (Heb 10:22). Let us cleanse our hearts (Eph 5:26) and our ways (Ps 119:9) with a continual washing by the Word of God. For then, all our works, however imperfect they may be, will give pleasure to Almighty God.
“CONSIDER”
After calling upon the people to consider their uncleanness, Haggai once more invited them to consider the hardships they were enduring. He called upon them to “consider from this day and upward, from before a stone was laid upon a stone in the temple of Yahweh”. And again, “consider … from the day that the foundation of Yahweh’s temple was laid, consider it” (Hag 2:15,18).
Even before the work had begun, the people had not fully turned to God. They did not realise that the call to return, was not simply a call to enter the land, but a call to labour in His house. If they did not work, why should they be rewarded?
Likewise, our call to the Truth, is not just a call to enjoy the blessing, and forgiveness of Yahweh. It is a call to work. As the apostle himself exhorted the House of God (Heb 3:6), “Let us labour therefore to enter into that Rest” (Heb 4:11). But they were too busy with labouring in their own affairs to give attention to the things of God.
Yet even when they did begin to build, their hearts were not right, as we have seen. And so, Haggai reminded them: “I smote you with blasting and mildew and with hail in all the labours of your hands, yet ye turned not to me, saith Yahweh (Hag 2:17, see Amos 4:9).
BLASTING AND MILDEW
“Blasting” and “Mildew” were diseases to come upon Israel for their sins, being referred to in Deuteronomy 28:21-22):
“Yahweh shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither ye go to possess it. Yahweh shall smite thee … with blasting and mildew; and they shall persue thee until thou perish”.
Yet despite this, the people did not turn back to Yahweh. It was also said to Israel:
“moreover, he will bring upon thee all the diseases of Egypt, which thou was afraid of; and they shall cleave unto thee” (Deut 28:60).
One of these was the plague of hail. As Psalm 78 tells us, “He destroyed their vines with hail, and their sycamore trees with frost” (Verse 47).
These smote “the labours” of their “hands,” which were “unclean” (v 14), causing famine, poverty, and general lack of well being.
In Deuteronomy 8, the Lord also promised blessings for obedience. They would be brought into a “good land … a land of wheat and barley, and vines and fig trees, and pomegranates; a land of oil olive, and honey” (v 7-8). But during the restoration, in disobedience, these promises were not realised.
A PROMISE OF BLESSING
But this description of poverty and hunger concluded with a gracious promise: “From this day will I bless you” (Hag 2:19). Not next month, or next year, but “this day”. From that very day, the blessing would be given and they would no longer hunger or thirst.
This is typical of the great day to come, when the restored house will have a greater glory, when “the Lamb which is in the midst of the throne shall feed them, and shall lead them into living fountains of waters”. “There shall be handfuls of corn in the earth upon the top of the mountains”, which mountains shall also “drop down new wine” (Rev 7:17; Ps 72:16; Joel 3:18).
This section of the prophecy is directed at the priests, and begins with the condemnation under the principles of the Law. Yet it ends with a promise of Divine mercy. Although the people were unclean, there were those who were striving to be faithful, in giving heed to the words of Haggai. And so the Lord would be gracious, acting outside the scope of the Law of Moses which only condemned them, in providing His blessings from the very “day” of His choosing.
Likewise, if we were to be judged by the level of our natural uncleanness; if Yahweh were to mark our iniquities, then none should stand before him (Ps 130:3,4). But there is forgiveness with Yahweh, that He might be revered, and as we labour in these last days, we can lift up our heads in faith. For we know that the days are coming when the blessings shall abound throughout an undeserving earth, and by Yahweh’s Grace, we shall share them.
A PROPHECY TO ZERUBBABEL
The final part of the prophecy forms a promise which God made to Zerubbabel. He was the leader of the people, being the governor in Jerusalem. Being called “out of Babylon”, as his name means, he witnessed the overthrow of Babylon to be replaced by the Medo-Persian administration. As such, he represents the Lord Jesus Christ, before whom the kingdoms of men shall be destroyed, that he might lead his people into the Kingdom which will replace it. And in that great day, a new restoration will begin, and a new temple will be built.
And so, Zerubbabel is firstly given a promise of the judgments to come, followed by a merciful promise of life in the Kingdom. “I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the heathen” (Hag 2:21-22)
THE THRONE OF KINGDOMS
The phrase, “Throne of kingdoms” implies one king reigning over many people. This shows the extent of Gog’s dominion (Ezek 38) as he leads his forces against Israel. However, he shall be overthrown, and shall come to his end. As Ezekiel describes, “There shall be a great shaking in the land of Israel … and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground … thou shalt fall upon the mountains of Israel, thou and all thy bands, and the people which is with thee” (Ezek 38:19,20: 39:4).
Zechariah also saw the destruction of the Mountain of opposition Israel will yet face: “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain; and he shall bring forth the headstone thereof with shoutings, crying Grace, Grace unto it” (Zech 4:7). This speaks of the judgments of God upon the kingdom of Man. But here, Zerubbabel is portrayed as bringing forth a headstone in victory. The word for “head” in “headstone” is feminine in the Hebrew. Thus, we have a description of the Lord Jesus Christ (typified by Zerubbabel), bringing forth his Bride in victory, those who have been cut out of the mountain (Dan 2:45) prior to it’s destruction.
ZERUBBABEL THE SIGNET
Haggai then gave a promise to Zerubbabel: “In that day, saith Yahweh of hosts, will I take thee, O Zerubbabel my servant … and will make thee as a signet, for I have chosen thee, saith Yahweh of hosts.” (Hag 2:23 see Supplementary Study: Zerubbabel the Signet). A signet, or seal was a device which had engravings upon it, which left a mark, or likeness of the engravings on suitable material (i.e. wax, or clay – cp 1Kings 21:28). This would then show the identity of its bearer.
Thus a promise for Zerubbabel to become a chosen signet, was for him to be chosen to bear the Divine Impress. He was promised that he would bear the likeness of God. But, he was promised to be the seal itself, not just the mark it would make. And so, in this way, Zerubbabel again stands as a Type of Christ. Not only was the Master in the image and likeness of Yahweh (Heb 1:3), but he also provided the means whereby we also might become partakers of Divine Nature (2 Pet 1:4). In his victory over Sin, he has provided the means of salvation. This is the ultimate promise: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 Jno 3:2).
Let us, therefore, take heed to the example of Zerubbabel. Let us hearken to the words of Haggai. Let us labour diligently in building up the house of God in these last days, for although the Day of Yahweh has not yet come, it is near, and the Master shall come, to complete his house. And in that day, those who have endured faithfully to the end will be given immortality to joyfully serve the Lord in the Temple of the Age to Come.
(To be continued)
Christopher Maddocks
