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Preservation of the People in the Convulsions that should destroy the surrounding Nations
Hag_2:20-23
Hag_2:20-22. And there was a word of Jehovah.… each by the sword of his brother, The shaking of the heavens and the earth here predicted coincides to some extent with that fore told in Hag_2:6-7. To establish the distinction that does exist, we have only to assume that the commotions to be excited among the Gentiles to carry out God’s purposes with respect to the world are to be understood as limited by the results to be accomplished. In the passage referred to, as we have seen, the ultimate submission and worship of the world is announced; here we are told of nothing beyond the temporal security of the Jews (for how long a period is not indicated) amidst the mutual destruction of other nationalities. It is most probable that the reference is to wars in which those countries were involved, with which Israel had been brought into contact,—Babylon (whose capture and cruel treatment by Darius Hystaspes, after rebellion against him, occurred soon after the delivery of this prophecy); Persia in its conflicts with Scythia, etc., and especially with Greece; Syria in its protracted wars with Egypt. These limitations seem to be correct: (1) because the prophecy does not say that the Jews would be preserved in contending against other nations, but only during the mutual contentions of the latter; (2) because we find that the Jews did actually succumb to the power of the Gentiles. The throne of the kingdoms here means their government, that which binds men together as a nation (comp. Dan_7:27). This is based upon the strength of the kingdoms, which is shattered by the destruction of their armies. Every man by the sword of his brother, asserts in a general way that the nations in their wars would become self-destructive as well as mutually destructive.
Hag_2:23. In that day. This expression denotes, according to its usual prophetic indefiniteness, not the period introduced by the commotions just predicted,—a supposition tenable only by those who assume that by Zerubbabel the Messiah is directly intended,—but the period, of whatever duration it should be, during which the commotions should continue. If the verses just preceding had alluded to any remote consequences of the conflicts between the nations, the former explanation would be admissible. I will place thee as a signe-tring. The signet-ring was held very precious, and worn constantly by its oriental possessor; comp. Son_8:6; Jer_11:14. The announcement thus conveyed, that during these convulsions Jehovah, who had chosen Zerubbabel as his servant, would take him under his peculiar and special care, is probably to be accounted for and explained in the following way: The Jews, although it was now several years since they had returned from exile, had been constituted a theocratic nation, and recognized as such by God only through the erection of the Temple, which was in fact the condition of their national existence. In the midst of the convulsions that were to shake the surrounding nations, they would naturally feel themselves insecure. To anticipate and allay this anxiety, it was now announced to them that their government and institutions would be preserved. For Zerubbabel, though appointed by the Persian monarch who was temporarily to be their ruler, was chosen by Jehovah also as the representative of the throne and family (Luk_3:27) of David, which was to stand secure, while the kingdoms of the earth should fall. In this promise Zerubbabel is fitly taken to represent all the rulers of the Jews during the period within the range of the prophecy. He was the first and the greatest of their post-exilic rulers. In a theocratic relation he was the restorer of the dynasty of David. What was promised to him we may regard as equally promised to all the faithful rulers of Judæa who should come after him. They also would be chosen of God and the objects of his watchful care, as the guardians of his people. This we regard as the direct occasion of the promise. It is probable, however, that these words were addressed to Zerubbabel (comp. Zec_4:6-10), partly to give him encouragement in his direction and supervision of the work upon the Temple, and in his efforts to mould and control the little community at such a critical period of its history.
This discourse has been regarded by most orthodox commentators as Messianic in the strict sense, namely, as gaining its full and only adequate application when understood of the Messiah and his kingdom. It is clear, however, from the foregoing exposition, that it is Messianic only in so far as the progress and prosperity of God’s people under the Old Covenant prefigured the triumph of the Redeemer’s reign. It may be urged against this restriction that the address is prefaced (Hag_2:21) by an expression similar to that by which the Messianic promises in Hag_2:6-9 were introduced. There is this distinction, however, among others, between the two predictions. In the former the discourse relates to the Temple as representing the Church of God in its perpetual and ever-increasing glory and as the refuge of all nations; in the latter we have no indication of a reference to anything beyond the preservation of the theocracy so long as it should suit the divine purposes. The shaking of the heavens and the earth illustrates in both cases the violent commotions among the Gentiles through the divine power, but the result in the one was to be their ultimate conversion, in the other their destruction. Among Anglo-American commentators Henderson and Moore hold to the restricted and indirect Messianic sense.
2. The Jewish nation formed no exception to this divine law. The only respect in which it differed from other nations in this regard, was that it contained for a time the Church of God. This was its glory and its high trust. Its rulers, when faithful to the interests of God’s kingdom committed to their keeping, were, as his chosen ministers, precious in his sight, and the objects of his peculiar care and never-failing help. Through the administration of such the nation prospered. And we know as well that it was through the unfaithfulness of the leaders of the Jewish people, that God’s favor was withdrawn from them and they were blotted out from among the nations.
Hag_2:23. Are our rulers controlled in their every act by a regard for righteousness and truth? If they are, they will be guarded and guided by God for the nation’s prosperity and true glory. If they are not, let them remember the denunciations of the prophets and of Christ himself against the unfaithful leaders of the Jews.
Moore: The best protection for any nation, the surest guarantee for its political existence, is a living, working Church in its midst.
Pressel: Even though we are not royal signe-trings, O God, but only little rings on thy eternal hand, how safely are we guarded!
Footnotes:
Hag_2:21-22.—The force and construction of îַøְòִéùׁ in connection with the following preterites, are the same as those of the same word in Hag_2:6 : I shall be shaking (a participle being indefinite as to time) and (Shall) have overturned.