Calvin's on Haggai 2:10
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Though interpreters seem to perceive the meaning of the Prophet, yet no one really and clearly expresses what he means and intends to teach us: nay, they adduce nothing but what is jejune and frigid; for they refer all these things to this point,—that sacrifices were not acceptable to God before the people had begun to build the Temple, but that from that time they were pleasing to God, because the people, in offering sacrifices in a waste place, proved by such negligence that they disregarded the command of God: but when their hands were applied to the work, God was appeased, and thus he began to accept their sacrifices which before he had rejected. This is, indeed, a part of what is meant, but not the whole; and the Prophet’s main object seems to me to be wholly different. He has been hitherto exhorting the people to build the Temple; he now exhorts them to build from a pure motive, and not to think that they had done everything when the Temple assumed a fine appearance before the eyes of men, for God required something else. Hence, I have no doubt but that the Prophet intended here to raise up the minds of the people to the spiritual worship of God. It was, indeed, necessary diligently to build the Temple, but the end was also to be regarded; for God never cared for external ceremonies; nor was he delighted with that building as men are with their splendid houses. As the Jews absurdly ascribed these gross feelings to God, the Prophet here shows why so strict a command had been given as to the building of the Temple; and the reason was,—that God might be worshipped in a pure and holy manner. I will repeat again what I have said, that the explanation may be more familiar to you. When the people neglected the building of the Temple, they manifested their impiety and their contempt of Divine worship: for what was the cause of their delay and tardiness, except that each of them regarded nothing but just his own private interest? Now, when all of them strenuously undertook the work of building the Temple, their industry was indeed laudable, for it was a proof of their piety: but when the people thought that God required nothing more than a splendid Temple, it was manifest superstition: for the worship of God, we know, is corrupted when it is confined to external things; for, in this manner God is transformed into a nature not his own: as he is a Spirit, so he must be spiritually worshipped by us. Whosoever then obtrudes on him only external pomps in order to pacify him, most childishly trifles with him. This second part, in my view, is what the Prophet now undertakes to handle. From the seventh to the ninth month they had been diligently engaged in the work which the Lord had commanded them to do: but men, as we know, busy themselves with external things and neglect spiritual worship; hence it was necessary to join what is said here, that the people might understand, that it was not enough to satisfy God, though they spared neither expense nor labor in building the Temple; but that something greater was required, even to worship God in it in a pure and holy manner. This is the design of the whole passage. But we must first examine the Prophet’s words, and then it will be easier to gather the whole import of his doctrine. He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law (148) Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said—What is law, is the question: for it was not allowed to the priests to allege anything they pleased indiscriminately; but they were only interpreters of the law. This is the reason why God bids his Prophet to inquire what the law of Moses defines as to the ceremony mentioned here. And the design was, that the people, being convinced as to the legal ceremonies, might not contend nor glamour, but acknowledge that all sorts are condemned as sinful which flow not from a pure and sincere heart. Haggai asks first, If a man takes holy flesh —that is, some part of the sacrifice,—if any one takes and carries it in a sleeve or skirt, that is, in any part of his vestment, and then touches bread, or oil, or any eatable thing, will anything connected with that holy flesh be sanctified by mere touch? The priests answer, No . Here also interpreters grossly mistake: for they take sanctified as meaning polluted, altogether falsely; for there is here a twofold question proposed. Whether holy flesh sanctifies anything it may touch? and then, whether an impure and a polluted man contaminates whatever he may touch? As to the first question, the priests wisely and truly answer, that there is no such efficacy in sacrifices, as that they can sanctify what they may touch: and this is true. The second definition is also most proper, that whatever is touched by an unclean man is polluted, as the law everywhere declares. The Prophet then accommodates this to his present case, So , he says, is this people, and this nation, and the work of their hands . For as long as they are polluted, however they may spend money in sacrifices, and greatly weary themselves in worshipping God, not only is their labor vain, but whatever they offer is polluted, and is an abomination only. We now understand the words of the Prophet, and so we may now consider the subject. But before I speak generally of the present subject, I shall first notice what the Prophet says here, that he inquired respecting the law ; for it was not allowed to the priests to allege anything they pleased. We indeed know, that they had advanced into such licentiousness, as arbitrarily to demand what God had never commanded, and also to forbid the people what was lawful, the use of which had been permitted by God’s law. But Haggai does not here allow such a liberty to the priests; he doe
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological