Once more we are approaching the end of another journey through the scriptures of Truth. From Genesis to Malachi—from creation to the Kingdom—we can view our journey from many angles. But the central message is best expressed by the titles of two poems, “Paradise Lost” to “Paradise Regained”.
It is fitting that, as we approach the conclusion of both the Old and the New Testaments, we are brought face to face with the divinely ordained climax, the Kingdom of our God and His Christ. Some of the shorter prophecies that we read during December seem to be disposed of far too rapidly, and so easily do we miss their messages. The prophecy of Haggai, for example, occupies only one date on our daily reading calendar. We pass it far too quickly for careful study. So let us pause this year and see what Haggai has to say.
He spoke contemporaneously with Zechariah at the time of Israel’s temporary and typical restoration after the captivity in Babylon. The high priest, Joshua, and the governor, Zerubbabel, enter largely into the record, and Zechariah expressly states that Joshua and his colleagues are “men wondered at” (Margin “men of sign”) Zech. 3. 8.
Their names are instructive, Joshua (cf. Jesus) meaning Jahveh’s salvation and Zerubbabel meaning “begotten in Babylon”. Incidentally, Zerubbabel actually was born there, so symbolising the saints who are born in the antitypical Babylon and then “called out of the nations, a people for God’s name”. So, here in Haggai, we seem to have a scene of Israel’s restoration with two representative men, as it were, Jesus and His brethren as their priest and ruler.
We can recall that Cyrus the Persian had ordered the rebuilding of the Temple, a work that was interrupted until the reign of Darius II. The people were timid, saying that it was not yet time for the house of the Lord to be rebuilt (Hag. 1, 2). So God sent the prophets Haggai and Zechariah to encourage the people with the words, “I am with you, saith the Lord” (Hag. 1. 13). Just think what such a message would mean to Israel, then, now and in the future! It means the difference between national life and national death.
Haggai had recalled the days that Israel had known —days of famine and drought; but we are reminded of the more devastating famine yet future to Haggai, and which was foretold by Amos (8. 11), a famine of hearing the word of the Lord. At the end of the famine spoken by Haggai, God sent the men of faith, Joshua and Zerubbabel; so, at the end of the famine of God’s word, God will give “pastors after His own heart” (Jer. 3. 15). The two rulers of Haggai’s days were typical of these.
The temple of Haggai’s day was a small structure, far less impressive than Solomon’s temple, yet Israel were not to mourn, for God planned to provide a house filled with His Glory, when the Desire of all nations should come (Hag. 2. 4-7). Here the prophet leaves the confines of his own times and the scope of his words expands to comprehend the greater restoration. Chapter 2. 6 declares that God “will shake all nations”. The writer to the Hebrews (12. 26) says that this phrase implies a final shaking that will break them and replace them by the unshakeable kingdom of God. This world-embracing convulsion will only occupy a little while, probably the “one day” of judgment on the catholic world as named in Revelation, or in Isaiah 47. 9-11.
And the desire of all nations shall come! How can this be, when many have never heard of Jesus, more do not believe in Him, and very few expect Him? What is the desire of all nations? The R.V. words it, “The desirable things of all nations they shall come”. Peace is the desire of all nations, and will be brought by Christ and His redeemed—the called-out of the nations, the antitype of Joshua and Zerubbabel. This God-sent army will come first to Israel, for “This man shall be the peace, when the (latter-day) Assyrian shall come into the land” (Micah 5. 5).
Then shall He “speak peace to the nations” (Zech. 9. 10).
The spiritual temple, then, will be built of metals purified by fire, even with those who came out of great tribulation, who have been taken by God as His own, and shine with the glory of the Spirit that will be in them. It seems that Haggai carries a hint of this in the words, “The silver is mine, and the gold is mine, saith the Lord of Hosts”.
Then (vv. 10-13) God reasons with the Jews. He reasons with them concerning the law, and receives precise answers. Apparently they were a law-abiding people. But Israel are asked to consider their treatment at the hand of God (v. 1517). From this, did it appear that they were righteous in God’s sight? Far from it. The blessings of God in the fruit of the earth will be on Israel when they, on their part, bring forth fruits of righteousness. But before this happens will come world shaking events, for Haggai reverts to this theme just before the conclusion of his prophecy (2. 22).
And in the last verse of Haggai we perceive a message for ourselves. In the day foretold, God will take Zerubbabel, the “shoot of Babylon”, the representative of the mystical multitude implied in God’s memorial name “Yahweh Elohim”, and he will be “as a signet”. We know what a signet is: a seal, or something used for making a personal mark. Darius sealed Daniel in the lion’s den with his personal signet and the signet of his lords “that the purpose be not changed concerning Daniel”.
If we wish to place our signet upon anything, we first melt the wax and then make our impression on the softened material with our signet, which is usually on a ring. That is how God will work with Jesus and His saints. The nations will be melted in the furnace of God’s judgments and His impress will be made: a firm and sure impression that will never be erased, and the impress will read “glory to God in the highest, peace on earth”.
Truly Haggai has a message: the message of the ages, for those who seek their God.
The Origin of the Organic World – Part One