Haggai 1:13

Hag 1:13 Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I [am] with you, saith the LORD.

Ver. 13. Then spake Haggai the Lord’s messenger] Or angel. {See Trapp on "Mal 1:1"} (Then speaks) Namely, on the four and twentieth day of the month, as it is in the last verse; until which day they had been building for three weeks together. But Governor Tatnai and his complices came upon them, and discouraged the people and hindered the work, Ezr 5:6; Ezr 5:8. It was but needful, therefore, that God’s command should be repeated, and a special promise added, "I am with you," saith the Lord. Where we may well take up that of Cicero concerning Brutus’ laconical epistle, Quam multa, quam paucis! how much in a little. "I am with you," saith the Lord, you need not therefore fear what man can do unto you. God is all-sufficient to those that are altogether his, see 2Ch 15:2. The Church is called Jehovah Shammah, that is, "The Lord is there," Eze 48:35 "God is in the midst of her, she shall not be moved," Psa 46:5. Immota manet may better be her motto than Venice’s. She is surely invincible, Zec 12:5-7, as having a mighty champion, even the Holy One of Israel; and this makes her (though but a virgin) to laugh to scorn her proudest enemies; yea, to shake her head at them, Isa 37:22-23, as rather to be pitied than envied. There were they in great fear (saith David, of the Church’s enemies); for what reason? God is in the generation of the righteous, Psa 14:5 Hence those Philistines were so woe-begone, 1Sa 4:7. And the Eygptians no less, Exo 14:25. Let us flee, say they, from the face of Israel; for the Lord fights for them. "What shall we then say to these things?" saith Paul (who had often heard when he was in the enemy’s hand, Fear not, I am with thee), "If God be for us, who can be against us?" who dare be so fool-hardy, so ambitious of his own destruction? Hath ever any waxed fierce against God and prospered? Job 9:4. Where is Pharaoh, Nero, Nebuchadnezzar, &c.? Was it safe for these or any other to provoke the Lord to anger? were they stronger than he? Oh that men would (according to Solomon’s counsel) meddle with their match, and not contend with him that is mightier than they! Can God be with his people and see them abused to his face? Will they force the queen also before him in the house, Est 7:8. Will they, giant-like, fight against God? will they needs touch the apple of his eye, that tenderest piece of the tenderest part? Will they invade his portion, plunder him of his jewels, pull the signet from his right hand? Surely God is so with his people, that as he taketh notice of the least courtesy done to them to reward it (even to a cup of cold water), so of the least affront or offence, to revenge it, be it but a frown or a frump, Gen 4:6 Num 12:10 "Better a millstone were hanged," &c. Better anger all the witches in the country than one of God’s zealous witnesses, Rev 11:5. Death cannot hurt them, Psa 23:3. Hell could no more hold them (the pains of hell got hold on David, but he was delivered, Psa 116:3) than the whale could hold Jonas; it must needs render them up again, because God is with them. Now I had rather be in hell (said Luther) with God than in heaven without him, and it were far safer for me.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hag_1:13

Then spake Haggai, the Lords messenger, in the Lords message unto the people.

The message of Jehovah

This means in his official capacity as a messenger or ambassador of Jehovah, with the authority of Him in whose name he spake. There is something very beautiful in the sudden change of tone manifest in the message of God. The people had not yet begun to work, but as soon as they showed a disposition to do so, the stern and reproving tone of God is changed for one of the most exquisite tenderness. It is as if He hastened to forget their former unfaithfulness, and to assure them that, in spite of all, He was not only willing to be with them, but actually was with them as soon as their hearts turned towards Him. This presence of God is regarded rightly as being the highest blessing that could be bestowed on them, and the surest guarantee of success. They had the same jealous enemies yet round them that had arrested the work before, but God assures them that now He was with them, and nothing should be allowed again to hinder the work. (T. V. Moore, D. D.)

The Lords messenger proclaiming union

I. Jehovahs messenger. Ministers are messengers. It is not every man that gets into a pulpit that is a messenger. God only can appoint messengers.

II. The Lords message. Their message is one of mercy, of everlasting life. It is the Gospel. Salvation as the gift of God. Not of works. All boasting is excluded.

III. The message is to the people. Jehovahs elect are a peculiar people, a purchased people, a special people, elect and redeemed. We cannot tell who the elect are.

IV. The special message in the text. I am with you. Jehovah is always with His people, and has been, and will be so everlastingly. (J. J. West, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

13. The “fear” can hardly be considered an evidence of a “penitential state of mind”; nevertheless the prophet saw that the indifference had been shaken and that a message of encouragement might prove effective.

Messenger — The prophet is called a messenger of Jehovah, because he is sent by him (12) to deliver his message.

In Jehovah’s message — The root of this noun is the same as that of “messenger,” and the phrase seems to mean “in the capacity of a messenger of Jehovah,” that is, not of his own accord.

I am with you — The task may seem difficult, but with Jehovah’s co-operation assured they need not fear (compare Hag_2:4; see on Zec_4:6-7). Some commentators question the originality of Hag_1:13, because (1) it interrupts the thought, Hag_1:14 being the natural continuation of Hag_1:12; (2) Haggai is not called a prophet, as elsewhere, but a messenger, which is thought to point to diversity of authorship.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This penitential state of mind on the part of the people and their rulers was met by the Lord with the promise of His assistance, in order to elevate this disposition into determination and deed. Hag 1:13. "Then spake Haggai, the messenger of Jehovah, in the message of Jehovah to the people, thus: I am with you, is the saying of Jehovah. Hag 1:14. And Jehovah stirred up the spirit of Zerubbabel, and the spirit of Joshua, and the spirit of all the remnant of the nation; and they came and did work at the house of Jehovah of hosts, their God." The prophet is called מלאך in Hag 1:13, i.e., messenger (not "angel," as many in the time of the fathers misunderstood the word as meaning), as being sent by Jehovah to the people, to make known to them His will (compare Mal 2:7, where the same epithet is applied to the priest). As the messenger of Jehovah, he speaks by command of Jehovah, and not in his own name or by his own impulse. אני אתּכם, I am with you, will help you, and will remove all the obstacles that stand in the way of your building (cf. Hag 2:4). This promise Jehovah fulfilled, first of all by giving to Zerubbabel, Joshua, and the people, a willingness to carry out the work. העיר רוּח, to awaken the spirit of any man, i.e., to make him willing and glad to carry out His resolutions (compare Ch1 5:26; Ch2 21:16; Ezr 1:1, Ezr 1:5). Thus filled with joyfulness, courage, and strength, they began the work on the twenty-fourth day of the sixth month, in the second year of king Darius (Hag 1:15), that is to say, twenty-three days after Haggai had first addressed his challenge to them. The interval had been spent in deliberation and counsel, and in preparations for carrying out the work. In several editions and some few mss in Kennicott, in Tischendorf's edition of the lxx, in the Itala and in the Vulgate, Hag 1:15 is joined to the next chapter. But this is proved to be incorrect by the fact that the chronological statements in Hag 1:15 and Hag 2:1 are irreconcilable with one another. Hag 1:15 is really so closely connected with Hag 1:14, that it is rather to be regarded as the last clause of that verse.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

1:13 Haggai’s unusual title as the Lord’s messenger (the same Hebrew phrase is often translated angel of the Lord) ascribes distinctive authority to Haggai as the Lord’s agent. • I am with you: This affirmed God’s covenant with the people of Judea, his personal presence, and his support in the building project (2:4-5; see Gen 26:3; Exod 3:12; Isa 41:10; 43:5; Jer 30:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

the Lord's messenger--so the priests (Mal 2:7) are called (compare Gal 4:14; Pe2 1:21).

in the Lord's message--by the Lord's authority and commission: on the Lord's embassage.

I am with you-- (Mat 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (Rom 8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [CALVIN].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Then spake Haggai] He was the Lord's messenger, and he came with the Lord's message, and consequently he came with authority. He is called מלאך יהוה malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called ANGELS of the Churches, Re 1:20.

I am with you, saith the Lord.] Here was high encouragement. What may not a man do when God is his helper?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet tells us here, that he had again roused the leaders as well as the common people; for except God frequently repeats his exhortations, our alacrity relaxes. Though then they had all attended to God’s command, it was yet necessary that they should be strengthened by a new promise: for men can be encouraged, and their indifference can be corrected, by no other means, to such a degree, as when God offers and promises his help. This, then, was the way in which they were now encouraged, I am with you. And experience sufficiently shows, that we never really and from the heart obey, except when we rely on his promises and hope for a happy success. For were God only to call us to our work, and were our hope doubtful, all our zeal would doubtless die away. We cannot then devote our services to God, except he supports and encourages us by promises. We also see, that it is not enough that God should speak once, and that we should once receive his word, but there is need that he should rouse us again and again; for the greatest ardor grows cold when no goads are applied.

And the Prophet makes known again his vocation, for he says, that he spake in the message of Jehovah, for he was his messenger. The word מלאך, malak, means a messenger; and as angels are called מלאכים, melakim, some foolish men have thought that Haggai was one of the celestial angels, clothed with the form of man: but this is a most frivolous conjecture; for priests, we know, are honored with this title in the second chapter of Malachi, Malachi 2:1, and God in many other places calls his Prophets messengers or ambassadors. There is, therefore, no doubt but that Haggai meant simply to testify, that he brought forward nothing presumptuously, but was a faithful dispenser of the word; for he knew that he was sent by God; and that he might attain attention, he was able justly to testify that his message came from heaven.

Hence he says, that he spake as a messenger of Jehovah in the message of Jehovah; that is, he spoke according to his calling, and not as a private individual, but as one who derived his authority from heaven, and could call to order the whole people; for he was to give way neither to the chief priest nor to Zerubbabel the ruler of the people, inasmuch as he was superior to them on this account, because he had a message which had been committed to him by God. We now then understand the design of the Prophet.

And we hence learn that there is no dignity which exempts us from obedience common to all, when God’s word is addressed to us. Doubtless Joshua the high priest was superior to all the rest in matters of religion, and he was the chief angel or messenger of the God of hosts; and yet he refused not to submit himself to God’s Prophet, for he understood that he was in a special manner appointed by God to this office. Zerubbabel, the governor of the people, followed also his example. Let us, then, know that God’s word is proclaimed under this condition, that no eminence, either in honor or in dignity, exempts us, as it were, by a sort of privilege, from the obligation of receiving it.

The Prophet at length adds, that the people hastened quickly to the work, because God had given encouragement to them all. He had lately spoken of the fruit of his doctrine; but he now declares that his voice had not so penetrated into the hearts of all, as though it had been of itself efficacious, but that it had been connected with the hidden influence of the Spirit.

And this passage is remarkable; for the Prophet includes both these things—that God allows not his word to be useless or unfruitful—and yet that this proceeds not from the diligence of men, but from the hidden power of the Spirit. The Prophet, then, did not fail in his efforts; for his labor was not in vain, but brought forth fruit. At the same time, that that saying might remain true,

‘He who plants and he who waters is nothing,’ (1 Corinthians 3:7,)

he says, that the Israelites were ready for the work, because the Lord roused them; Jehovah, he says, stirred up the spirit of Zerubbabel, the spirit of Joshua, and of the whole people. It is not right to restrict the influence of the Spirit to one thing only, as some do, who imagine that the Israelites were confirmed in their good resolution, as they say, having before spontaneously obeyed the word of God. These separate, without reason, what ought to be read in the Prophet as connected together. For God roused the spirit of Zerubbabel and of the whole people; and hence it was that they received the message of the Prophet, and were attentive to his words. Foolishly, then, do they imagine that the Israelites were led by their own free-will to obey the word of God, and then that some aid of the Holy Spirit followed, to make them firmly to persevere in their course. But the Prophet declared, in the first place, that his message was respectfully received by the people; and now he explains how it was, even because God had touched the hearts of the whole people.

And we ought to notice the expression, when it is said that the spirit of Zerubbabel and of all the people was stirred up. For much sloth, we know, prevailed, especially among the multitude. But as to Zerubbabel and Joshua, they were, as we have said, already willing, but delayed until the coldness under which they labored was reproved. But the Prophet here simply means, that they became thus obedient through the hidden impulse of God, and also that they were made firm in their purpose. God does not form new souls in us, when he draws us to his service; but changes what is wrong in us: for we should never be attentive to his word, were he not to open our ears; and there would be no inclination to obey, were he not to turn our hearts; in a word, both will and effort would immediately fail in us, were he not to add his gift of perseverance. Let us, then, know that Haggai’s labors produced fruits, because the Lord effectually touched the hearts of the people; for we indeed know that it is his special gift, that the elect are made disciples, according to that declaration,

‘No one comes to me, except my Father draw him.’ (John 6:44.)

It is therefore said that they came and did the work in the house of Jehovah

We may also hence learn, that no one is fit to offer sacrifices to God, or to do any other service, but he who has been moulded by the hidden operation of the Spirit. Willingly, indeed, we offer ourselves and our all to God, and build his temple; but whence is this voluntary action, except that the Lord subdues us, and thus renders us teachable and obedient? It is afterwards added—

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) In the Lord’s message.—Or, on the Lord’s mission.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. messenger] The word is that commonly used for an angel in the O.T., but its first and proper meaning is messenger. In the same way in the N.T., the same word (ἄγγελος) is used generally in its restricted sense for an angel, and occasionally in its wider sense for a messenger (Luk_7:27; Luk_9:52; Jas_2:25). Haggai is the only prophet who uses this title of himself. It is, to say the least, doubtful whether Moses as a prophet is intended by it in Num_20:16. Malachi (“my angel or messenger”) has it for the only name by which we know him, and he uses it of the Jewish priest (Mal_2:7), and of John Baptist the forerunner of our Lord, and of our Lord Himself, “the messenger of the Covenant” (Mal_3:1).

I am with you] Lit. I with you. This short but all-sufficient promise, varied sometimes by the corresponding expression of faith, “God with us,” or by the record of its fulfilment, “Jehovah was with him,” shines out like a bright star in times of darkness and need to individual saints, and to the Church at large in the O.T. It is given to Jacob at Bethel at the outset of his journey (Gen_28:15); to Moses at the Bush, when called to be the deliverer of his people (Exo_3:12); to Joshua, when he took up for completion the unfinished work of Moses (Jos_1:5); to Jeremiah at his entrance on the difficult work of prophesying (Jer_1:8). It was fulfilled to Joseph when sold a slave into Egypt (Gen_39:2), and when made a prisoner there on a false accusation (ver. 21). It was the battle-cry of the Church when threatened with the invasion of the proud Assyrian (Isa_8:10), and the refrain of her song of victory when the Assyrian was overthrown (Psa_46:7; Psa_46:11). In the N. T. it finds its full accomplishment in Him who is “Emmanuel, God with us” (Mat_1:23). Here Haggai sums up the promise of all needful resources for the work, and protection from the jealous foes who had so long hindered it, and conveys the assurance of a prosperous issue in the few short words, “I with you, saith Jehovah.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then spoke Haggai the Lord's messenger,.... Which some render "angel"; hence sprung that notion, imbibed by some, that he was not a man, but an angel; whereas this only respects his office, being sent of God as an ambassador in his name with a message to his people: he now observing what effect his prophecy had upon the people; they being convinced of their sin, and terrified with the judgments of God upon them, and fearing that worse still would attend them; in order to revive their spirits and comfort them, spake the words unto them which follow: and this he did

in the Lord's message unto the people; not of his own head, nor out of the pity of his own heart merely; but as a prophet of the Lord, having a fresh message from him to carry a promise to them for their comfort and encouragement:

saying, I am with you, saith the Lord; to pardon their sins; to accept their persons; to remove his rod from them; to assist them in the work of building the temple, they were now willing to engage in; to protect them from their enemies, and to strengthen them to go on with the work till they had finished it; a short promise, but a very full one: it was saying much in a little, and enough to remove all their fears, to scatter all their doubts, and to bear them up, and through all discouragements.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And Haggai, the Lord’s messenger - Malachi, whose own name was framed to express that he was “the Lord’s messenger,” and Haggai alone use the title, as the title of a prophet; perhaps as forerunners of the great prophet whom Malachi announced. Malachi also speaks of the priest, as Mal 2:7 “the messenger of the Lord of hosts,” and prophesies of John Baptist as Mal 3:1 “the messenger” of the Lord, who should go before His face. Haggai, as he throughout repeats that his words were God’s words, frames a new word to express, in the language of the New Testament; 2Co 5:20 that he had an embassy from God; “in the Lord’s message.”

I am with you - All the needs and longings of the creature are summed up in those two words, “I with you.” “Who art Thou and who am I? Thou, He Who Is; I, he who am not;” nothing, yea worse than nothing. Yet “if Rom 8:31, God be for us,” Paul asks, “who can be against us?” Our blessed Lord’s parting promise to the Apostles, and in them to the Church, was, Mat 28:20. “Lo I am with you alway, even to the end of the world.” The all-containing assurance goes beyond any particular promise of aid, as , “I will help you, and will protect you, so that your building shall have its completion.” This is one fruit of it , “since I am in the midst of you, no one shall be able to hinder your building.” But, more widely, the words bespeak “His” presence in love, who knows all our needs, and is Almighty to support and save us in all. So David says Psa 23:4, “when I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me:” and God says by another Psa 91:15, I will be “with him in trouble,” and by Isaiah Isa 43:2, “When thou passest through the waters,” I will be “with thee.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Messenger. To excite the people’s attention, Aggeus declares that he is sent by God, (Worthington) like the prophets of old. Some Jews have asserted (Calmet) that he, Malachias, [John] the Baptist, and Jacob, were angels incarnate. But let us leave (St. Jerome) these learned dreams. (Calmet) --- They have no better foundation than the ambiguity of malac, which signifies "an angel, or a messenger." (Haydock) --- With you. This is often repeated, to encourage the dejected people. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then; when the people showed their obedience, and the willingness of their minds, then God encourageth them by his prophet.

Messenger; legate or envoy, the Hebrew word signifieth also an angel; but this is not surf, clout to prove their opinion, who dream that Haggai was not a man, but an angel in the form of a man; the word here used (arising from a word that signifieth to send, and paraphrased by a word that primarily signifieth to send as messengers are sent) doth speak an angel from his office and work, as he ministereth before the Lord, and runneth swiftly on his errand; it speaketh not the nature or essence of angels, as they are spirits. The French version (which I use, printed at Rochelle, 1616) reads it, like ours, ambassador. So Haggai was God’s messenger or ambassador to his people; no angel.

In the Lord’s message; as becometh an ambassador. in the words of his master, so Haggai delivered the Lord’s message.

Unto the people; not excluding the governors; but the people are only mentioned, for that the prophet spake to the whole assembly, or because the Lord would encourage them most, who most needed encouragement.

I am with you; a great promise, and which contains all they can need or desire; it insureth God’s presence always with them, and his assistance always to them, and his blessing always upon them. He will be always for, as well as always with them, and then Tatnai, Shethar-bozhal, Sanballat, and all other conspirators with them, shall not prevail to hinder the work. Such a promise as this, see Exo 3:12; 4:11-13; Mat 28:20; Rom 8:31; 2Co 12:9.

Saith the Lord: this solemn attestation addeth weight to the promise.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Then spake Haggai. God hastens to accept their repentance and to assure them of his protection. The Lord"s messenger. Haggai alone of the prophets uses this title of himself, implying that he came with authority and bearing a message from the Lord. (comp. Num_20:16, where the word "angel" is by some applied to Moses) Malachi"s very name expresses that he was the Lord"s messenger, and he uses the term of the priest, (Mal_2:7) and of John the Baptist, and of Messiah himself. (Mal_3:1) In the Lord"s message. (1Ki_13:18) In the special message of consolation which he was commissioned to deliver. The Septuagint rendering, ejn ajggeloiv Kuriou, "anong the angels of the Lord," led some to fancy that Haggai was an angel in human farm, which opinion is refuted by Jerome, in loc. I am with you. (Hag_2:4) A brief message comprised in two words, "I with you," yet full of comfort, promising God"s presence, protection, aid, and blessing. (comp. Gen_28:15 Gen_39:2; Jos_1:5; Jer_1:8; Mat_28:20)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the Lord's message - ln the words of his master. The people - The whole assembly.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

in [fulfilling] the Lord’s mission In the messengership of the Omnipresent.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.