---
title: "Commentary Critical and Explanatory on the Whole Bible -  Haggai 2"
description: "CHAPTER 2   :-. SECOND
PROPHECY. The people,
discouraged at the inferiority of this temple to Solomon"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/haggai/2"
---

CHAPTER 2

. SECOND
PROPHECY. *The people,
discouraged at the inferiority of this temple to Solomon's, are
encouraged nevertheless to persevere, because God is with them, and
this house by its connection with Messiah's kingdom shall have a
glory far above that of gold and silver.*

**1. seventh month**—of the Hebrew
year; in the second year of Darius' reign (); not quite a month after they had begun the work (). This prophecy was very shortly before that of Zechariah.

**3. Who is left . . . that saw . . .
first glory**—Many elders present at the laying of the foundation
of the second temple who had seen the first temple ([Ezra 3:12](../../../kjv/ezra/3/12);
[Ezra 3:13](../../../kjv/ezra/3/13)) in all its glory, wept
at the contrast presented by the rough and unpromising appearance of
the former in its beginnings. From the destruction of the first
temple to the second year of Darius Hystaspes, the date of Haggai's
prophecy, was a space of seventy years ([Ezra 3:13](../../../kjv/ezra/3/13)); and to the first year of Cyrus, or the end of the
captivity, fifty-two years; so that the elders might easily remember
the first temple. The Jews note five points of inferiority: The
absence from the second temple of (1) the sacred fire; (2) the
Shekinah; (3) the ark and cherubim; (4) the Urim and Thummim; (5) the
spirit of prophecy. The connection of it with Messiah more than
counterbalanced all these; for He is the antitype to all the five
([Haggai 2:9](../../../kjv/haggai/2/9)).
**how do ye see it now?**—God's
estimate of things is very different from man's ([Haggai 2:9](../../../kjv/haggai/2/9); compare [1 Samuel 16:7](../../../kjv/1-samuel/16/7)).
However low their estimate of the present temple ("it")
from its outward inferiority, God holds it superior ([Zechariah 4:10](../../../kjv/zechariah/4/10);
[1 Corinthians 1:27](../../../kjv/1-corinthians/1/27); [1 Corinthians 1:28](../../../kjv/1-corinthians/1/28)).

**4. be strong . . . for I am with
you**—The greatest *strength* is to have Jehovah *with*
us as our strength. Not in man's "might," but in that of
God's Spirit ([Zechariah 4:6](../../../kjv/zechariah/4/6)).

**5.*****According to*****the word that**—literally, "(I am with you) the word (or
*thing*) which I covenanted"; that is, I am with you as I
covenanted with you when ye came out of Egypt ([Exodus 19:5](../../../kjv/exodus/19/5);
[Exodus 19:6](../../../kjv/exodus/19/6); [Exodus 34:10](../../../kjv/exodus/34/10);
[Exodus 34:11](../../../kjv/exodus/34/11)). The *covenant*
promise of God to the elect people at Sinai is an additional motive
for their persevering. The *Hebrew* for to "covenant"
is literally "to cut," alluding to the sacrificial victims
*cut* in ratification of a covenant.
**so**—or, "and."
**my Spirit remaineth among
you**—to strengthen you for the work ([Haggai 1:14](../../../kjv/haggai/1/14);
[Zechariah 4:6](../../../kjv/zechariah/4/6)). The inspiration of
Haggai and Zechariah at this time was a specimen of the presence of
God's *Spirit* remaining still *with* His people, as He had
been with Moses and Israel of old ([Ezra 5:1](../../../kjv/ezra/5/1);
[Isaiah 63:11](../../../kjv/isaiah/63/11)).

**6. Yet once, it*****is*****a little while**—or, "(it is) yet *a* little while."
The *Hebrew* for "once" expresses the indefinite
article "a" [MAURER].
Or, "it is yet *only* a little while"; literally, "one
little," that is, a single brief space till a series of
movements is to begin; namely, the shakings of nations soon to begin
which are to end in the advent of Messiah, "the desire of all
nations" [MOORE]. The
*shaking of nations* implies judgments of wrath on the foes of
God's people, to precede the reign of the Prince of peace (). The kingdoms of the world are but the scaffolding for
God's spiritual temple, to be thrown down when their purpose is
accomplished. The transitoriness of all that is earthly should lead
men to seek "peace" in Messiah's everlasting kingdom
([Haggai 2:9](../../../kjv/haggai/2/9); [Hebrews 12:27](../../../kjv/hebrews/12/27);
[Hebrews 12:28](../../../kjv/hebrews/12/28)) [MOORE].
The Jews in Haggai's times hesitated about going forward with the
work, through dread of the world power, Medo-Persia, influenced by
the craft of Samaria. The prophet assures them this and all other
world powers are to fall before Messiah, who is to be associated with
this temple; therefore they need fear naught. So [Hebrews 12:28](../../../kjv/hebrews/12/28), which quotes this passage; the apostle compares the
heavier punishment which awaits the disobedient under the New
Testament with that which met such under the Old Testament. At the
establishment of the Sinaitic covenant, only the earth was shaken to
introduce it, but now heaven and earth and all things are to be
shaken, that is, along with prodigies in the world of nature, all
kingdoms that stand in the way of Messiah's kingdom, "which
cannot be shaken," are to be upturned ([Daniel 2:35](../../../kjv/daniel/2/35);
[Daniel 2:44](../../../kjv/daniel/2/44); [Matthew 21:44](../../../kjv/matthew/21/44)).
[Hebrews 12:27](../../../kjv/hebrews/12/27), "Yet *once
more,*" favors *English Version.* Paul condenses
together the two verses of Haggai ([Haggai 2:6](../../../kjv/haggai/2/6);
[Haggai 2:7](../../../kjv/haggai/2/7); [Haggai 2:21](../../../kjv/haggai/2/21);
[Haggai 2:22](../../../kjv/haggai/2/22)), implying that it was
one and the same shaking, of which the former verses of Haggai denote
the beginning, the latter the end. The shaking began introductory to
the first advent; it will be finished at the second. Concerning the
former, compare [Matthew 3:17](../../../kjv/matthew/3/17); [Matthew 27:51](../../../kjv/matthew/27/51);
[Matthew 28:2](../../../kjv/matthew/28/2); [Acts 2:2](../../../kjv/acts/2/2);
[Acts 4:31](../../../kjv/acts/4/31); concerning the latter,
[Matthew 24:7](../../../kjv/matthew/24/7); [Revelation 16:20](../../../kjv/revelation/16/20);
[Revelation 18:20](../../../kjv/revelation/18/20); [Revelation 20:11](../../../kjv/revelation/20/11)
[BENGEL]. There is
scarcely a prophecy of Messiah in the Old Testament which does not,
to some extent at least, refer to His second coming [SIR
ISAAC NEWTON].
[Psalms 68:8](../../../kjv/psalms/68/8) mentions the *heavens*
dropping near the mountain (Sinai); but Haggai speaks of the whole
created heavens: "Wait only *a little while,* though the
promised event is not apparent yet; for soon will God change things
for the better: do not stop short with these preludes and fix your
eyes on the present state of the temple [CALVIN].
God shook the *heavens* by the lightnings at Sinai; the *earth,*
that it should give forth waters; the *sea,* that it should be
divided asunder. In Christ's time God *shook the heaven,* when
He spake from it; the *earth,* when it quaked; the *sea,*
when He commanded the winds and waves [GROTIUS].
CICERO records at the time
of Christ the silencing of the heathen oracles; and DIO,
the fall of the idols in the Roman capitol.

**7. shake**—not *convert;*
but cause that agitation which is to precede Messiah's coming as the
healer of the nations' agitations. The previous shaking shall cause
the yearning "*desire*" for the Prince of peace. MOORE
and others translate "the beauty," or "the desirable
things (the precious gifts) of all nations shall come" ([Isaiah 60:5](../../../kjv/isaiah/60/5);
[Isaiah 60:11](../../../kjv/isaiah/60/11); [Isaiah 61:6](../../../kjv/isaiah/61/6)).
He brings these objections to applying "the desire of all
nations" to Messiah: (1) The *Hebrew* means the *quality,*
not the *thing* desired, namely, its *desirableness* or
beauty, But the abstract is often put for the concrete. So "a
man of desires," that is, *one desired* or *desirable*
([Daniel 9:23](../../../kjv/daniel/9/23); [Daniel 10:11](../../../kjv/daniel/10/11),
*Margin;* [Daniel 10:3](../../../kjv/daniel/10/3),
*Margin*). (2) Messiah was not desired by all nations, but "a
root out of a dry ground," having "no beauty that we should
*desire* Him" ([Isaiah 53:2](../../../kjv/isaiah/53/2)).
But what is implied is not that the nations definitely desired *Him,*
but that He was the only one to satisfy the yearning desires which
all felt unconsciously for a Saviour, shown in their painful rites
and bloody sacrifices. Moreover, while the Jews as a nation desired
Him not (to which people [Isaiah 53:2](../../../kjv/isaiah/53/2)
refers), the Gentiles, who are plainly pointed out by "all
nations," accepted Him; and so to them He was peculiarly
desirable. (3) The verb, "shall come," is *plural,*
which requires the noun to be understood in the *plural,*
whereas if Messiah be intended, the noun is *singular.* But when
two nouns stand together, of which one is governed by the other, the
verb agrees sometimes *in number* with the latter, though it
really has the former as its nominative, that is, the *Hebrew*
"come" is made *in number* to agree with "nations,"
though really agreeing with "the desire." Besides, Messiah
may be described as realizing in Himself at His coming "*the
desires* (the noun expressing collectively the *plural*) of
all nations"; whence the verb is *plural.* So in [Isaiah 53:2](../../../kjv/isaiah/53/2), "He is altogether lovely," in the *Hebrew*
the same word as here, "all *desires,*" that is,
altogether desirable, or the object of desires. (4) [Isaiah 53:2](../../../kjv/isaiah/53/2), "The silver is mine," c. accords with the
translation, "the choice things of all nations" shall be
brought in. But [Haggai 2:8](../../../kjv/haggai/2/8)
harmonizes quite as well with *English Version* of [Haggai 2:8](../../../kjv/haggai/2/8), as the note on eighth verse will show; see on [Haggai 2:8](../../../kjv/haggai/2/8). (5) the *Septuagint* and *Syriac* versions agree
with MOORE'S translation.
But *Vulgate* confirms *English Version.* So also early
Jewish Rabbis before JEROME'S
time. PLATO [*Alcibiades,*
2] shows the yearning of the Gentiles after a spiritual deliverer:
"It is therefore necessary," says Alcibiades on the subject
of acceptable worship, "to wait until One teach us how we ought
to behave towards the gods and men." Alcibiades replies, "When
shall that time arrive, and who shall that Teacher be? For most glad
would I be to see such a man." The "good tidings of great
joy" were "to all people" ([Haggai 2:8](../../../kjv/haggai/2/8)). The Jews, and those in the adjoining nations instructed by
them, looked for *Shiloh* to *come unto whom the gathering of
the people was to be,* from Jacob's prophecy ([Haggai 2:8](../../../kjv/haggai/2/8)). The early patriarchs, Job ([Job 19:25-27](../../../kjv/job/19/25-27);
[Job 33:23-26](../../../kjv/job/33/23-26)) and Abraham
([John 8:56](../../../kjv/john/8/56)), *desired Him.*
**fill this house with glory**—
([Haggai 2:9](../../../kjv/haggai/2/9)). As the first temple
was filled with the cloud of glory, the symbol of God ([1 Kings 8:11](../../../kjv/1-kings/8/11);
[2 Chronicles 5:14](../../../kjv/2-chronicles/5/14)), so this second temple
was filled with the "glory" of God ([2 Chronicles 5:14](../../../kjv/2-chronicles/5/14)) *veiled* in the flesh (as it were in the cloud) at
Christ's first coming, when He entered it and performed miracles
there ([Matthew 21:12-14](../../../kjv/matthew/21/12-14));
but that "glory" is to be *revealed* at His second
coming, as this prophecy in its ulterior reference foretells ([Matthew 21:12-40](../../../kjv/matthew/21/12-40)). The Jews before the destruction of Jerusalem all expected
Messiah would appear in the second temple. Since that time they
invent various forced and false interpretations of such plain
Messianic prophecies.

**8. The silver is mine**—
([Job 41:11](../../../kjv/job/41/11); [Psalms 50:12](../../../kjv/psalms/50/12)).
Ye are disappointed at the absence of these precious metals in the
adorning of this temple, as compared with the first temple: If I
pleased I could adorn this temple with them, but I will adorn it with
a "glory" ([Haggai 2:7](../../../kjv/haggai/2/7);
[Haggai 2:9](../../../kjv/haggai/2/9)) far more precious;
namely, with the presence of My divine Son in His veiled glory first,
and at His second coming with His revealed glory, accompanied with
outward adornment of gold and silver, of which the golden covering
within and without put on by Herod is the type. Then shall the
nations bring offerings of those precious metals which ye now miss so
much ([Isaiah 2:3](../../../kjv/isaiah/2/3); [Isaiah 60:3](../../../kjv/isaiah/60/3);
[Isaiah 60:6](../../../kjv/isaiah/60/6); [Isaiah 60:7](../../../kjv/isaiah/60/7);
[Ezekiel 43:2](../../../kjv/ezekiel/43/2); [Ezekiel 43:4](../../../kjv/ezekiel/43/4);
[Ezekiel 43:5](../../../kjv/ezekiel/43/5); [Ezekiel 44:4](../../../kjv/ezekiel/44/4)).
The heavenly Jerusalem shall be similarly adorned, but shall need "no
temple" ([Ezekiel 44:4](../../../kjv/ezekiel/44/4)). Compare [1 Corinthians 3:12](../../../kjv/1-corinthians/3/12),
where *gold* and *silver* represent the most precious
things ([Zechariah 2:5](../../../kjv/zechariah/2/5)). The inward
glory of New Testament redemption far exceeds the outward glory of
the Old Testament dispensation. So, in the case of the individual
poor believer, God, if He pleased, could bestow gold and silver, but
He bestows far better treasures, the possession of which might be
endangered by that of the former ([Zechariah 2:5](../../../kjv/zechariah/2/5)).

**9. The glory of this latter house .
. . greater than of the former**—namely, through the presence of
Messiah, *in* (whose) *face is given the light of the
knowledge of the glory of God* (; compare [Hebrews 1:2](../../../kjv/hebrews/1/2)), and
who said of Himself, "in this place is one greater than the
temple" ([Matthew 12:6](../../../kjv/matthew/12/6)), and who
"sat daily teaching in it" ([Matthew 12:6](../../../kjv/matthew/12/6)). Though Zerubbabel's temple was taken down to the
foundations when Herod rebuilt the temple, the latter was considered,
in a religious point of view, as not a *third* temple, but
virtually the second temple.
**in this place . . .
peace**—namely, at Jerusalem, the metropolis of the kingdom of
God, whose seat was the temple: where Messiah "made peace
through the blood of His cross" ([Matthew 12:6](../../../kjv/matthew/12/6)). Thus the "glory" consists in this "peace."
This peace begins by the removal of the difficulty in the way of the
just God accepting the guilty ([Psalms 85:8](../../../kjv/psalms/85/8);
[Psalms 85:10](../../../kjv/psalms/85/10); [Isaiah 9:6](../../../kjv/isaiah/9/6);
[Isaiah 9:7](../../../kjv/isaiah/9/7); [Isaiah 53:5](../../../kjv/isaiah/53/5);
[Zechariah 6:13](../../../kjv/zechariah/6/13); [2 Corinthians 5:18](../../../kjv/2-corinthians/5/18);
[2 Corinthians 5:19](../../../kjv/2-corinthians/5/19)); then it creates peace
in the sinner's own heart ([Isaiah 57:19](../../../kjv/isaiah/57/19);
[Acts 10:36](../../../kjv/acts/10/36); [Romans 5:1](../../../kjv/romans/5/1);
[Romans 14:17](../../../kjv/romans/14/17); [Ephesians 2:13-17](../../../kjv/ephesians/2/13-17);
[Philippians 4:7](../../../kjv/philippians/4/7)); then peace in the whole
earth ([Micah 5:5](../../../kjv/micah/5/5); [Luke 2:14](../../../kjv/luke/2/14)).
First peace between God and man, then between man and God, then
between man and man ([Isaiah 2:4](../../../kjv/isaiah/2/4);
[Hosea 2:18](../../../kjv/hosea/2/18); [Zechariah 9:10](../../../kjv/zechariah/9/10)).
As "Shiloh" ([Genesis 49:10](../../../kjv/genesis/49/10))
means *peace,* this verse confirms the view that [Genesis 49:10](../../../kjv/genesis/49/10), "the desire of all nations," refers to Shiloh or
Messiah, foretold in [Genesis 49:10](../../../kjv/genesis/49/10).
[Genesis 49:10](../../../kjv/genesis/49/10). THIRD
PROPHECY. *Sacrifices
without obedience (in respect to God's command to build the temple)
could not sanctify. Now that they are obedient, God will bless them,
though no sign is seen of fertility as yet.*

**10. four and twentieth day . . .
ninth month**—three days more than two months from the second
prophecy ([Haggai 2:1](../../../kjv/haggai/2/1)); in the month
Chisleu, the lunar one about the time of our December. The Jews seem
to have made considerable progress in the work in the interval ([Haggai 2:1](../../../kjv/haggai/2/1)).

**11. Ask . . . the priests**—Propose
this question to them on the law. The priests were the authorized
expounders of the law ([Leviticus 10:11](../../../kjv/leviticus/10/11);
[Deuteronomy 33:10](../../../kjv/deuteronomy/33/10); [Ezekiel 44:23](../../../kjv/ezekiel/44/23);
[Malachi 2:7](../../../kjv/malachi/2/7)).

**12.** "Holy flesh" (that
is, the flesh of a sacrifice, ), indeed, makes holy the "skirt" in which it is
carried; but that "skirt" cannot impart its sanctity to any
thing beyond, as "bread," &c. (). This is cited to illustrate the principle, that a
sacrifice, holy, as enveloping divine things (just as the "skirt"
is "holy" which envelops "holy" flesh), cannot by
its inherent or *opus operatum* efficacy make holy a person
whose disobedience, as that of the Jew while neglecting God's house,
made him unholy.

**13.** On the other hand, a legally
"unclean" person imparts his uncleanness to any thing,
whereas a legally holy thing cannot confer its sanctity on an
"unclean" person ([Numbers 19:11](../../../kjv/numbers/19/11);
[Numbers 19:13](../../../kjv/numbers/19/13); [Numbers 19:22](../../../kjv/numbers/19/22)).
Legal sanctity is not so readily communicated as legal impurity. So
the paths to sin are manifold: the paths to holiness one, and that
one of difficult access [GROTIUS].
One drop of filth will defile a vase of water: many drops of water
will not purity a vase of filth [MOORE].

**14. Then answered Haggai**—rather,
"Then Haggai answered (in rejoinder to the priests' answer) and
said" [MAURER].
**so is this people**—heretofore
not in such an obedient state of mind as to deserve to be called *My*
people ([Titus 1:15](../../../kjv/titus/1/15)). Here he
applies the two cases just stated. By the first case, "this
people" is not made "holy" by their offerings "there"
(namely, on the altar built in the open air, under Cyrus, [Titus 1:15](../../../kjv/titus/1/15)); though the ritual sacrifice can ordinarily sanctify
outwardly so far as it reaches ([Titus 1:15](../../../kjv/titus/1/15)), as the "holy flesh" sanctified the "skirt,"
yet it cannot make the offerers in their persons and all their works
acceptable to God, because lacking the spirit of obedience ([Titus 1:15](../../../kjv/titus/1/15)) so long as they neglected to build the Lord's house. On
the contrary, by the second case, they made "unclean" their
very *offerings* by being unclean through "dead works"
(disobedience), just as the person unclean by contact with a dead
body imparted his uncleanness to all that he touched (compare [Titus 1:15](../../../kjv/titus/1/15)). This all applies to them as they had been, not as they are
now that they have begun to obey; the design is to guard them against
falling back again. The "there" points to the altar,
probably in view of the audience which the prophet addressed.

**15. consider**—literally, "lay
it to heart." Ponder earnestly, retracing the past "upward"
(that is, backward), comparing what evils heretofore befell you
before ye set about this work, with the present time when you have
again commenced it, and when in consequence I now engage to "bless
you." Hence ye may perceive the evils of disobedience and the
blessing of obedience.

**16. Since those*****days*****were**—from the time that those days of your neglect of the
temple work have been.
**when*****one*****came to an heap of twenty*****measures*******—that
is, to a heap *which he had expected would be one* of twenty
measures, there were but ten.
**fifty*****vessels*****out of the press**—As the *Septuagint* translates "measure,"
and *Vulgate* "a flagon," and as we should rather
expect *vat* than *press.* MAURER
translates (omitting *vessels,* which is not in the original),
"*purahs,*" or "wine-measures."

**17.** Appropriated from , whose canonicity is thus sealed by Haggai's inspired
authority; in the last clause, "*turned,*" however,
has to be supplied, its omission marking by the elliptical abruptness
("yet ye not to Me!") God's displeasure. Compare "(*let
him come*) unto Me!" Moses in excitement omitting the
bracketed words ([Exodus 32:26](../../../kjv/exodus/32/26)).
"Blasting" results from excessive drought; "mildew,
from excessive moisture.

**18.** Resumed from after [Haggai 2:16](../../../kjv/haggai/2/16); [Haggai 2:17](../../../kjv/haggai/2/17),
that the blessing in [Haggai 2:19](../../../kjv/haggai/2/19)
may stand in the more marked contrast with the curse in [Haggai 2:16](../../../kjv/haggai/2/16);
[Haggai 2:17](../../../kjv/haggai/2/17). Affliction will harden
the heart, if not referred to God as its author [MOORE].
***even*****from the
day that the foundation of . . . temple was laid**—The first
foundation beneath the earth had been long ago laid in the second
year of Cyrus, 535 B.C.
([Ezra 3:10](../../../kjv/ezra/3/10); [Ezra 3:11](../../../kjv/ezra/3/11));
the foundation now laid was the secondary one, which, above the
earth, was laid on the previous work [TIRINUS].
Or, translate, "From this day on which the temple is being
begun," namely, on the foundations long ago laid [GROTIUS].
MAURER translates,
"Consider . . . from the four and twentieth day . . . *to*
(the time which has elapsed) from the day on which the foundation . .
. was laid." The *Hebrew* supports *English Version.*

**19. Is the seed yet in the
barn?**—implying, It is *not.* It has been already sown this
month, and there are no more signs of its bearing a good crop, much
less of its being safely stored *in the barn,* than there were
in the past season, when there was such a failure; yet I promise to
you *from this day* (emphatically marking by the repetition the
connection of the blessing with *the day* of their obedience) a
*blessing* in an abundant harvest. So also the vine, &c.,
which heretofore have borne little or nothing, shall be *blessed*
with productiveness. Thus it will be made evident that the blessing
is due to Me, not to nature. We may trust God's promise to bless us,
though we see no visible sign of its fulfilment ().
. FOURTH
PROPHECY. *God's promise
through Zerubbabel to Israel of safety in the coming commotions.*

**20. the month**—the ninth in the
second year of Darius. The same date as Prophecy III ().

**21. to Zerubbabel**—Perhaps
Zerubbabel had asked as to the convulsions foretold ([Haggai 2:6](../../../kjv/haggai/2/6);
[Haggai 2:7](../../../kjv/haggai/2/7)). This is the reply: The
Jews had been led to fear that these convulsions would destroy their
national existence. *Zerubbabel,* therefore, as their civil
leader and representative is addressed, not Joshua, their religious
leader. Messiah is the antitypical Zerubbabel, their national
Representative and King, with whom God the Father makes the covenant
wherein they, as identified with Him, are assured of safety in God's
electing love (compare [Haggai 2:23](../../../kjv/haggai/2/23),
"will make thee as a signet"; "I have chosen thee").
**shake . . . heavens**—(see
on [Haggai 2:6](../../../kjv/haggai/2/6)); violent
political convulsions accompanied with physical prodigies ([Matthew 24:7](../../../kjv/matthew/24/7);
[Matthew 24:29](../../../kjv/matthew/24/29)).

**22.** All other world kingdoms are
to be overthrown to make way for Christ's universal kingdom (). War chariots are to give place to His reign of peace
([Micah 5:10](../../../kjv/micah/5/10); [Zechariah 9:10](../../../kjv/zechariah/9/10)).

**23. take thee**—under My
protection and to promote thee and thy people to honor ().
**a signet**— ([Song of Solomon 8:6](../../../kjv/song-of-solomon/8/6);
[Jeremiah 22:24](../../../kjv/jeremiah/22/24)). A ring with a seal on
it; the legal representative of the owner; generally of precious
stones and gold, c., and much valued. Being worn on the finger, it
was an object of constant regard. In all which points of view the
theocratic people, and their representative, Zerubbabel the type, and
Messiah his descendant the Antitype, are regarded by God. The safety
of Israel to the end is guaranteed in Messiah, in whom God hath
chosen them as His own ([Isaiah 42:1](../../../kjv/isaiah/42/1)
[Isaiah 43:10](../../../kjv/isaiah/43/10); [Isaiah 44:1](../../../kjv/isaiah/44/1);
[Isaiah 49:3](../../../kjv/isaiah/49/3)). So the spiritual
Israel is sealed in their covenant head by His Spirit ([2 Corinthians 1:20](../../../kjv/2-corinthians/1/20);
[2 Corinthians 1:22](../../../kjv/2-corinthians/1/22); [Ephesians 1:4](../../../kjv/ephesians/1/4);
[Ephesians 1:13](../../../kjv/ephesians/1/13); [Ephesians 1:14](../../../kjv/ephesians/1/14)).
All is ascribed, not to the merits of Zerubbabel, but to God's
gratuitous *choice.* Christ is the "signet" on God's
hand: always in the Father's presence, ever pleasing in his sight.
The signet of an Eastern monarch was the sign of *delegated
authority;* so Christ ([Matthew 28:18](../../../kjv/matthew/28/18);
[John 5:22](../../../kjv/john/5/22); [John 5:23](../../../kjv/john/5/23)).

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