Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 420] Jerome on Haggai 1:1

The sword of God, which is the living Word of God, strikes through the things that people of their own accord, without the authority and testimonies of Scripture, invent and think up, pretending that it is apostolic tradition.

Source: COMMENTARY ON HAGGAI 1:11

[AD 420] Jerome on Haggai 1:1

While you are reflecting upon this thought, meditate upon the mystery that is hidden within it. If we lift up our hands, Jesus triumphs. If we lift up our hands in good works, through our good works, Christ overcomes the devil. Hands, moreover, connote good works, whereupon it is written: “The word of the Lord came by the hand of Haggai”; “the word that came by the hand of Jeremiah the prophet.” To be sure, the word of the Lord does not come by the hand but by the mouth, but grasp the mysticism of the Scripture. God does not come because of words but because of good works.

Source: HOMILIES ON THE PSALMS 46

[AD 585] Cassiodorus on Haggai 1:1

“The rejoicings of the Lord are in their throats, and two-edged swords in their hands to execute vengeance upon the nations, chastisements among the people.” We must observe how beautiful, how useful these differing expressions are. Earlier he said that the saints rejoice in their beds; now he says that the Lord’s rejoicings are set in their throats, the sense being that they never cease to praise, whether in thought or in tongue, him from whom they obtain eternal gifts. He also moves on to explain the power that they wield, with the words “and two-edged swords in their hands.” The two-edged sword is the word of the Lord Savior, of which Christ himself says in the Gospel: “I have come not to send peace to the earth but a sword.” It is a two-edged sword because it contains two Testaments. First it separated Jews from Gentiles; subsequently it segregated and cut off Christians from the enticements of the whole world. There is one sword but two ways of cutting that he grants to the chosen peoples at various selected moments of time. So the prophet says that these swords are in their hands, in other words, in the power of the saints, as Scripture has it: “The word of the Lord came to the hand of Haggai the prophet.” So the blessed ones will assume this power and pass judgment in company with the Lord. As Scripture says, “You shall sit on twelve seats, judging the twelve tribes of Israel.” For note what follows: “To execute vengeance upon the nations, chastisements among the people.” This truly takes place when they shall judge in company with the Lord.

Source: EXPOSITION OF THE PSALMS 146:6-7

[AD 1781] Richard Challoner on Haggai 1:1

AGGEUS was one of those that returned from the captivity of Babylon, in the first year of the reign of king Cyrus. He was sent by the Lord, in the second year of the reign of king Darius, the son of Hystaspes, to exhort Zorobabel the prince of Juda, and Jesus the high priest, to the building of the temple; which they had begun, but left off again through the opposition of the Samaritans. In consequence of this exhortation they proceeded in the building and finished the temple. And the prophet was commissioned by the Lord to assure them that this second temple should be more glorious than the former, because the Messiah should honour it with his presence: signifying withal how much the church of the New Testament should excel that of the Old Testament.

[AD 420] Jerome on Haggai 1:2

(Ver. 2.) Thus says the Lord of hosts, saying: This people says, 'The time has not yet come, the time for the house of the Lord to be built.' Pay careful attention to the fact that it is not Zerubbabel or Joshua who says, 'The time has not yet come, the time for the house of the Lord to be built,' but the people who are still under the rule of King Darius and have not yet thrown off the yoke of servitude. And those who are still in captivity and have come out of Jerusalem delay and hesitate to build the temple of God, saying, 'The time has not yet come, the time for the house of the Lord to be built.' And when you see someone who has been handed over to Satan for the destruction of the flesh, so that their spirit may be saved on the day of the Lord, make the effort to think and plan in order to build up the temple through purity, which was previously destroyed through lust. And yet, day after day, you say to yourself: Truly, you are a captive of the people, and you say: The time has not yet come for the house of the Lord to be built. But to those who have once decided to rebuild the temple of God, every moment is suitable for building; neither the devil as king, nor the enemies all around, nor the pretended affection of parents, in-laws, or children can hinder. As soon as you turn and call on the name of the Lord, he will say: Here I am.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:3

(Verse 3) And the word of the Lord came by the hand of the prophet Haggai, saying: Is it time for you to dwell in paneled houses, while this house lies in ruins? Or as the Septuagint interprets, 'in vaulted buildings,' that is, concave structures. On the same day as before, this vision appears again. As the prophets engage in their work, the gifts of prophecy also increase, and after a brief silence, in response to what the people had said - that it is not yet time to rebuild the house of the Lord - the Lord's answer, as if thought out, is presented to them, and it is said to them: So is it not time for you to dwell in houses while you are down below and situated in the valley, and for my house, which is on the mountain, to remain in ruins? Or, as it is stated in Hebrew: that you may dwell in houses, adorned and arranged not so much for practical use as for pleasure, and my dwelling place where the holy of holies, the cherubim, and the table of showbread were kept, will be soaked by rain, become desolate, and scorched by the sun? Moreover, according to the anagoge: Every time that the habitation of the valley is chosen, or we serve pleasures, is troublesome. Hence, even the Stoics, who are concerned with defining individual words, said that time is the measure of correction or efficacy: which is expressed more significantly in Greek as χρόνον εἶναι κατορθώσεως. For every moment in which we serve not by virtues, but by vices, is lost, and is considered as though it never happened. Therefore, if anyone among us dwells in a valley, or builds their own house in worldly pleasure and luxury, they do not build a temple for God, nor does the Lord have a place to rest his head. And when they build a house with foxes, the dwelling place of God becomes deserted.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:4

(Verse 4.) And now thus says the Lord of hosts: Set your hearts upon your ways. Let there not be a time for speaking one thing and doing another: turn my commandments immediately into action. For the Lord is all-powerful who commands, and truly the authority of the all-powerful God is not light. Until now, your hearts have been enslaved to vices, without order, without a teacher, pursuing your desires wherever they led. But now the Lord commands you to prioritize charity within yourselves and to set your hearts upon your ways, so that you do nothing without judgment and consideration. Let the lamp of the law always go before your feet, and say: Lamp to my feet is Your law and light to my paths (Ps. 118:105). Indeed, it is thus: Because you say, it is not the time to build the house of the Lord, and you yourselves dwell in houses that are sinking into the depths, while my house is deserted: consider, at the command of the Lord, and bring to mind what you have done, and what you have suffered.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:5-6

(Verse 5, 6) You have sown much and brought in little: you eat but are not satisfied: you drink but are not filled with drink: you clothe yourselves, but no one is warm: and he that earned wages, earned them to put into a bag with holes. All the labor that you have built up your houses and neglected the house of God, has not had a consequence. For you have sown much and gathered little: you cannot say it is a result of famine, because the farmer has ceased to work the land. You also ate (lest perhaps someone would say that fasting was voluntary for you), and you were not satisfied, because you had gathered small fruits into barns. You drank wine from vineyards, but not only to make your heart rejoice, and it could be said of you: And wine cheers the heart of man (Ps. 104, 15). You had a cloak, but it did not repel the cold, nor preserve warmth. Whoever among you has gathered wages, either through trade or hired labor, has wasted labor in vain without reward. For just as if someone were to pour money into a bag with holes, it would flow out. Likewise, those who have returned from Babylon and have not yet built the house of God, but who are engaged in its construction every day, say: The time has not yet come to build the Lord's house; neither are they captives nor have they been fully granted freedom; but rather, as if they were placed in a narrow space, they have sown much and brought in little; they have eaten, but have not been satisfied; they have drunk, but have not been intoxicated; they have covered themselves, but have not been warmed; they have earned wages, only to put them into a bag with holes and lose them. If ever you see someone doing some righteous deeds amidst many sinful works, God is not so unjust as to forget the few good deeds because of the many evils; but He will only reap what he has sown on good soil, and gather it into His barns. But the one who is a complete apostate will not eat at all, but will perish from hunger. Moreover, the one who sows much and reaps little, eats little and not to satisfaction, as the Lord threatens in the curses of Leviticus: 'You shall eat, but not be satisfied' (Lev. 26:26). But whoever is holy, will eat until satisfied, and will be filled with what is written: The righteous eats to satisfy their soul (Prov. 13:25). Similarly, whoever does not drink completely will perish from thirst, as stated in Judith (if anyone wants to receive the book of the woman): And the little ones perished from thirst (Judith 8). But whoever drinks too little, does indeed drink, but not to the point of intoxication. Furthermore, who can say to the Lord: How glorious is your intoxicating cup (Psalm 22:6)! And Noah got drunk (Gen. IX): and although he was placed in Egypt, yet he gets intoxicated with wine at the banquet with Joseph and his brothers (Ibid., XLIII): he, because of the greatness of his joy and daily happiness with the apostles, will be called full of new wine (Act. II). However, how this exposition is not contrary to that in which the sons of Jonadab, the sons of Rechab, do not drink wine, and are praised by the Lord, in Jeremiah (Chapter XXXV), could be more competently discussed. After this, it is said to those who neglected to build the temple of the Lord: You have labored, and have not been warmed. This is understood from the one hundred and third psalm, in which it is said about God: The deep as a garment is his robe. Although according to the Hebrew truth it refers to the lands that are surrounded by the ocean, nevertheless, according to the translators of the Septuagint who said: 'τὸ περιβόλαιον αὐτοῦ', in the masculine gender, and not 'αὐτῆς', in the feminine gender, we are compelled to understand that it refers to God, because his wisdom is unfathomable, and the Lord makes darkness his hiding place (Psalms 17), and his sacraments are not revealed to the unworthy. And so the righteous rejoices, and says: In my heart I have hidden your words, so that I may not sin against you (Psalm 128:11). This cloak, woven from the diverse meanings and words of wisdom, does not allow the fervent spirit to cool, nor the heat of love to grow cold when the North wind blows. However, the one in the middle, who indeed has the cloak, but does not fully cover himself with it: just as he brings in little into the barn, and eats and drinks, but not to satisfaction or excess, so he covers himself with the cloak of his senses and works, but does not warm up. But he who, because of extreme poverty of the soul, does not have a cloak: does not have it, because, with multiplied iniquity, charity has grown cold in him (Matthew 24). Hence, concerning such a person, who possesses a cloak from another, it is commanded in the law: You shall give him a garment before the setting of the sun, for he is poor and has hope in him (Deuteronomy 24:15). But this also happens to those who dwelt in the valleys or in covered houses, and they said: The time has not yet come to build the house of the Lord, that they may gather wages into a perforated bag (Isaiah 40:10 and 62:11). If anyone does good works from us, and worthy of reward (which the Lord is about to give back to us, about whom it is said: Behold the Lord, and his reward is in his hands, to render to each person according to his works (Matt. XVI, 27). And another of the Apostles: If anyone's work remains, which he has built upon, he will receive a reward (I Cor. III, 13), here he gathers the rewards to be preserved and endured, always joining virtues with virtues, he heaps up money in an unbroken bag. But those who sin after good works, not once or twice, but frequently, obscure and defile their past charity with subsequent vices, and they gather money into the bottomless purse. All of these things happened to those who said, 'The time has not yet come to build the house of the Lord,' and while they resided in the valleys, they allowed the house of the Lord to remain deserted.

Source: Commentary on Haggai

[AD 215] Clement of Alexandria on Haggai 1:6

Generally speaking, riches that are not under complete control are the citadels of evil. If the ordinary people look on them covetously, they will never enter the kingdom of heaven, because they are letting themselves become contaminated by the things of this world and are living above themselves in self-indulgence. Those concerned for their salvation should take this as their first principle, that, although the whole of creation is ours to use, the universe is made for the sake of self-sufficiency, which anyone can acquire by a few things. They who rejoice in the holdings in their storehouses are foolish in their greed. “He that earned wages,” Scripture reminds us, “put them into a bag with holes.” Such is the man who gathers and stores up his harvest, for by not sharing his wealth with anyone he becomes worse off.

Source: CHRIST THE EDUCATOR 2:3

[AD 465] Maximus of Turin on Haggai 1:6

Thus the priestly ministry is a trade. Hence the prophet says to the children of Israel, “Your innkeepers mix water with their wine.” For holy Isaiah is not speaking about the innkeepers who, in the course of their publican ministrations, deceptively mix pure wine with a measure of water. It could hardly be a matter of concern to the blessed man, as if he were a civil judge, that people would dilute tavern vessels to make a less inebriating drink. He is speaking rather about the innkeepers who reside not over taverns but churches. They offer thirsty people a goblet not of wanton desire but of virtue. They do not minister the cup of drunkenness but the Savior’s cup. Those innkeepers he censures and rebukes, and he complains that they mix water with wine. This he blames in them—that although they are set over divine functions, they have become followers after human things, as the prophet himself says: “Each of you follows his own house.” For if any priest has abandoned the priestly office and delights in worldly pleasures, he mixes water with wine; that is to say, he mingles vile and cold things with holy and warm things.

Source: SERMON 28:2

[AD 604] Gregory the Dialogist on Haggai 1:6

And yet, for the most part, such people carefully weigh what is the amount that they give but neglect to consider how much they seize. They count it as a sort of requital but refuse to consider their sins. Let them, therefore, hear what is written: “He that has earned wages put them into a bag with holes.” When a bag has holes, the money is indeed seen when it is put in, but it is not seen when it is being lost. They, then, who keep an eye on how much they give, but not on how much they steal, put their wages into a bag with holes because, while piling up [riches], they look to them in the hope that they will be secure but lose them when they are not looking.

Source: PASTORAL CARE 3:21

[AD 397] Ambrose of Milan on Haggai 1:8

The man who dies before his time does not build his tomb, for, although he lives, he is dead. He does not hear the words of Haggai, whose name interpreted the banqueter, for he does not enter the tabernacle of God “with the voice of joy and praise, the noise of one feasting.” How does he hear his voice if he does not see his works? If he saw them, he would hear the word which was put within his grasp, he would rejoice in his acts, whereby “he knocked and it was opened to him,” and he would have gone down into his soul that he might feed therein upon the food of sincerity and truth. Because he failed to hear, the word of Haggai again comes, saying: Rise from houses embossed and carved with wickedness, and go up to the mount of heavenly Scriptures and hew the tree of wisdom, the tree of life and the tree of knowledge. Make straight your ways, order your actions so that they may have due order which is necessary and useful for building the house of God.

Source: LETTER 80

[AD 430] Augustine of Hippo on Haggai 1:8

I believe, brothers, that you remarked and committed to memory the title of this psalm. “The conversion,” he said, “of Haggai and Zechariah.” These prophets were not as yet in existence when these verses were sung.… But both, the one within the year after the other, began to prophesy that which seemed to pertain to the restoration of the temple, as was foretold so long before. … “For the temple of God is holy, which temple you are.” Whoever therefore converted himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understands the title of the psalm, understands “the conversion of Haggai and Zechariah.” Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the “beginning” of which is the “fear of the Lord.” Let him therefore, whom this conversion builds together, begin there.

Source: EXPLANATION OF THE PSALMS 112:1

[AD 420] Jerome on Haggai 1:9

(Verse 9.) You looked for more, and behold, there was less: and you brought it into the house, and I blew it away: You looked for many things, and they became few: and you brought them into the house, and I blew them away. Cast aside delay, and set aside all ambiguity, that you may more diligently build my house, as well as whatever has happened to you who have delayed building my house, not as before: You sowed much, but because the earth did not yield a harvest, you brought little; but when the crops began to ripen and the time of harvest drew near, and you thought you would have the grain in your hands, you harvested empty stalks and gathered empty husks without the fruits of the spikes. The fields were full: hope in the eyes, sorrow in the hands. But even this very thing that had been selected from a plentiful harvest and countless heaps, you brought into the house, and by my power, it was scattered. For I blew it away, and reduced it to nothingness; because the dead grain and empty husks, which are useful for eating, did not have flour and fine meal. However, this can be said: you brought it into the house, and I blew it away, and I will receive the gifts that they offered on the altar, and God will blow them away. But because he said, 'You have brought it into the house,' if we understand those things which have been brought as gifts, we say that they have been offered in the temple. And it does not agree with us, because at that time the house of God had not yet been built: which indeed happens even today to many who live in humble buildings, and as far as they are concerned, they despise the deserted house of God and when they are able to build, they disregard it: and as if already seeing mature crops, they promise themselves the fruit of their works, and deceived by hope, they find hardly anything great in return. But even these small things, which they had stored in the house and in the granary, are blown away by the Word of God, as if unworthy of His custody and protection. How often have I seen so much hope in their teaching as well as in their conduct: and after it came time to reap, that is, the time to teach and to provide an example for the people, they were found wanting, and fell from their lofty positions, and were found to be less than what everyone expected. It happened that gradually, due to sudden negligence, they lost even the little they seemed to have. However, they endured this because they felt secure in their former homes, and did not ascend the mountain of Scriptures, cutting down the wood of the Lord's building, nor did they build a daily house for the Lord within themselves; but despising its desolation, they also lost what they believed they had. The aforementioned evils are explained by this cause.

Source: Commentary on Haggai

[AD 428] Theodore of Mopsuestia on Haggai 1:9-11

He intends by this to remind them of what they have suffered by neglecting the temple. When you overlooked my house lying in ruins and took an interest in rebuilding your own houses, he is saying, then the rain stopped, the land did not yield its crops, and I destroyed all the crops on the ground as though with a sword, striking many times both people and cattle, and in short ruining the fruit of your labors. In fact, to this exhortation to climb up, cut wood, bring it and give thought to rebuilding, he added these things to cause them fear by the reminder of what had happened lest they receive the command listlessly.

Source: COMMENTARY ON HAGGAI 1:9-11

[AD 458] Theodoret of Cyrus on Haggai 1:9-11

Now the God of all made these threats on account of the neglect of the divine house, though not for any need of it: the Maker of all things has no need even of heaven, creating everything out of lovingkindness alone. Rather, it was in his care for them all and his interest in their salvation that he ordered the rebuilding of the temple so that they might observe the law in it and reap the benefit, wanting as he did worship according to the law to be performed until the coming of the heir, according to the divine apostle. After the incarnation of our Savior, you see, when the new covenant was revealed, the old came to an end, and the law, which as a tutor had given us a glimpse of the teacher of great wisdom, yielded pride of place, since those tutored by it had no further need of the basic elements.

Source: COMMENTARY ON HAGGAI 1:9-13

[AD 420] Jerome on Haggai 1:10

(Verse 10) Therefore, says the Lord of hosts, because my house is deserted, and each of you hastens to his own house, for this reason the heavens are withheld from you so that they do not give rain, and the earth withholds its produce. Not only, he says, did the heavens not give rain, by which the watered soil produces crops; but not even the morning and evening dew, so that the dry fields, at least, are tempered with a little moisture. Moreover, it also devours the land, not returning the seed to the farmers, and it holds in its greedy lap what it usually produces spontaneously. I believe this to be the dew, of which it is said in the blessing to Jacob: May God give you the dew of heaven (Gen. 27:28), and the dew of Hermon that descends upon Mount Zion (Psalm 133), and it descends not from the air in which the number of varied eagles, hawks, and vultures fly and soar, but from heaven, so that if someone's soul is burning with disturbances, and wounded by the devil's spear, it may be cooled by this dew and moderate its heat. With the ground held back, the earth does not yield its fruit. For without the dew of Christ, no soul can bring forth wheat.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:11

(Verse 11.) And I called upon drought upon the earth, and upon the mountains, and upon the wheat, and upon the wine, and upon the oil, and upon whatever the earth brings forth, and upon men, and upon cattle, and upon every labor of the hands. For drought, the Seventy translated as 'gladius', that is, sword: but I also found it written in Hebrew with three letters (), Heth, Res, Beth, which if we read as Hareb, it means sword; if Oreb, it means burning, which we have translated as drought, although it could be better translated as scorching wind. And truly, since the discourse is about the land, and about the sterility of the fields, it seems to me that the scorching wind should be understood in the present place, rather than a sword: although every plague that is inflicted on men because of their sins can also be understood as a sword. But drought, or a sword, has been called upon the land and the mountains, so that they do not produce wheat, and wine, and oil, and whatever the earth produces spontaneously. Moreover, preceding famine, death comes upon men, and upon beasts as a consequence. And the same sword or burning wind consumes everything that the hands of men have labored. It is called and introduced living speech of God, and effective, and sharp above every two-edged sword (Heb. IV), so that the neglectful soul (which is interpreted as a dry land, and desires to dwell more in hollows than to build the house of God) may be struck by its blade, and whatever fruits it thinks it has, may be scattered. The sword is also brought against the mountains that exalt themselves against the knowledge of God, and against the wheat, and wine, and oil, with which they deceive the people who have been deceived by the assemblies of heretics, as if with food and drink and refreshment: One may rightly say that their bread is the bread of sorrow, and their wine is the fury of dragons, and the fury of unhealable asps. Also, the oil, the promise of heavenly things, with which they anoint their disciples, and promise rewards for their labors, which the prophet detests, saying: But the oil of the sinner shall not anoint my head (Psal. CXL). But the sword of God strikes also other things which they find and fabricate without authority and testimonies of the Scriptures, by their own tradition of the apostles; but we shall understand men and beasts, or reasonings and perceptions, that is, their thoughts and senses. Certainly there are rational and irrational ones among them, that is, learned and unlearned alike, and all kinds of manual labor, and their fasts, and various observances, and sham rest, that is, sleeping on the ground. Those who fast three times a year for forty days, and afflict their souls with dry food, and especially those who grow from the root of Tatian, hear of such labors: You have suffered so much without cause. But all these things that I have said can be understood about the rulers of the Church, who, while building their earthly house and providing for their children and possessions, do not care to build the temple of God within themselves or the Church of the Lord, which is uncovered and in ruins: their often inconsistent life and speech scandalize many, and they are expelled from the Church and led to the solitude of the house of God. And by saying this, we do not accuse all people in general, but rather that in every duty and position there are some who build up and others who tear down the temple of God. And because of their vice, neither the dew of the heavens nor the fruit of the earth may be dried up, the soil may be parched, the mountains may be barren, wheat and oil and all that the earth produces may perish, and even the people themselves and the animals, and all the work of hands, may be destroyed by the sword or by drought or by burning wind.

Source: Commentary on Haggai

[AD 253] Origen of Alexandria on Haggai 1:13

In the whole sequence of Scripture, at any one time they are said to be men and at another time angels. But the one who thinks this will say that just as there are angels among those who are admittedly men, as Zechariah, who says, “I am with you as an angel of God, says the Lord almighty,” and John, of whom it has been written, “Behold, I send my angel before your face,” so also the angels of God, when they are called “men,” are called this because of their work and not because of their nature.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2:144-45

[AD 420] Jerome on Haggai 1:13

(Verse 13) And Zerubbabel son of Shealtiel heard, and Joshua son of Jehozadak the high priest, and all the remnant of the people, the voice of their God (the Vulgate adds 'the Lord') and the words of the prophet Haggai, as the Lord their God had sent him to them. And the people feared before the Lord's presence. Pay close attention, because of the two understandings of the Savior in Zerubbabel as leader and Joshua as priest (for he is both king and priest), that it did not say Zerubbabel and Joshua feared, but when Zerubbabel and Joshua and the people heard the words of the prophet Haggai, which are the words of the Lord, only the people feared before the Lord's presence, that is, only the multitude, which had not yet come together into one complete man, nor deserved to be united to the Spirit what the Spirit is. But the people were afraid of the face of the Lord, knowing that the face of the Lord is against those who do evil, to cut off their memory from the earth (Psalm 34).

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:13

(Verse 13.) And the messenger of the Lord, Haggai, said to the people: I am with you, says the Lord. Some believe that both John the Baptist and Malachi, who is interpreted as the Angel of the Lord, and Haggai, whom we now have in our hands, were angels and that by the dispensation and command of God they assumed human bodies and lived among men. It is not surprising that this is believed about angels, since for our salvation even the Son of God assumed a human body. And for this reason, they also provide testimony from the apocrypha, where it is said: Jacob, who was later called Israel, was an angel and therefore he supplanted his brother in the womb of his mother (Gen. 25 and 32). And also John, at the voice of Mary the mother of the Lord, leaped for joy in the womb of Elizabeth (Luke 1); and that there is one nature of all rational beings; and for this reason, men who have pleased God become equal to angels. Let them feel this. However, let us receive simply what the announcer of the Lord, that is, the angel, who is called Malachi in Hebrew, has said as a prophet, because he has announced the will of God to the people, either because in many places our Lord and Savior is called the angel of God, as in this passage: The Angel of Great Counsel (Isaiah 9:6), we say has prefigured the Savior in Haggai. Furthermore, what he says, the messenger of the Lord, concerning the messages of the Lord, is like he was saying, a prophet about prophets. What he says, the messenger of the Lord speaking to the people, saying: 'I am with you,' says the Lord, does not speak to Zerubbabel and Joshua, with whom and in whom the Lord always was (for once we said that they should be understood according to various interpretations as the person of the Savior), but to the people who had feared the face of the Lord. For the people were not yet close to the love of God, which casts out fear. Therefore, the people receive reward for the fear of God, so that the Lord may be with them, and there is the understanding: I will be your helper, build my house, which is destroyed in you: I will place myself in your midst, no one will be able to hinder your construction.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:14

(Verse 14) And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, the governor of Judah, and the spirit of Joshua, the son of Jehozadak, the high priest, and the spirit of the rest of the people; and they came and worked on the house of the Lord of hosts, their God, on the twenty-fourth day of the sixth month, in the second year of King Darius. For the governor of Judah, seventy were carried away from the tribe of Judah, and for the work, the workers; and the rest likewise. Wherever we place ourselves, the Lord of hosts is interpreted differently as either the Almighty Lord, the Lord of hosts, or the Lord of powers. Therefore, the spirit of Zorobabel and the spirit of Jesus are awakened, according to the letter, to build the temple of God with kingdom and priesthood. The spirit of the people, who was sleeping within them, is also awakened, not the body, not the soul; but as we said, the spirit, which knows how to build the temple of God. And they entered, for they had been outside, and they were doing works that were worthy of the inner part of the house of the Lord: in the same year of King Darius as before, in the same month that was also at the beginning; but not on the same day. For there, one day of the month is placed: but here the twenty-fourth, so that between the first day, when the Lord speaks through Haggai, and the twenty-fourth, when they entered and were doing work in the house of the Lord, there were twenty-two middle days, as many as the letters are among the Hebrews. For it was necessary that they be taught what were the elements of the beginning of God's words, which would prevent them from saying, 'The time has not yet come to build the house of the Lord and to dwell in vaulted houses, and as I said before, to be submerged in the depths. But they were provoked to set their hearts on their own ways, and to remember how much they had suffered through negligence. And to ascend the mountain, and to cut wood, and to build the house of the Lord, and not to allow what they had suffered before. Finally, in these twenty-two days, the people feared the face of the Lord, and they entered on the twenty-fourth day of the month, in the sixth month of the second year of King Darius, and they were doing the work in the house of the Lord of hosts, their God. But it is commanded to us, that the spiritual house may be built into a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ, that we may be able to provide such offerings, so that the Holy Spirit may be stirred up in us, and we may enter into the house of the Lord, and perform the works of the Lord. For now Zorobabel of the lineage of David, and Jesus the priest, has been raised up by the Father in power, according to the spirit of sanctification from the resurrection of the dead, so that he may preside over the work; but we, with him as our helper and guide, shall perform the works of God. However, we cannot do the works of God beforehand, unless we fear the face of the Lord, and believe, and enter the temple of God, and perform those things that are worthy of the house of God. But since we are still in the world, and the time of our building is under the reign of Darius, in which generation, marriages, and carnal servitude are observed; therefore, in the sixth number, when the world was made, and in the second year, which divides the union (for the matter in which the renewal of the world and the birth of offspring consist loves the double number), we enter the house of the Lord, and with both peoples gathered together, we build the temple of God. For the sum of the twenty-fourth number consists of two of the twelve numbers, because just as from circumcision and from the Gentiles, the first Church of Christ, which had been destroyed, was built. But we can also say this, because the eighth number, which is holy, and is taken in the type of true circumcision, triples the twenty-fourth number, figuratively teaching us to build the house of the Lord through the cutting off of the flesh and the circumcision of vices, and to believe in the true purity in the name of the Father and of the Son and of the Holy Spirit. Furthermore, another six times a fourth number is computed, and four refers to the elements of the world, from which we subsist; but six refers to the condition of the world, in which the elements themselves revolve. And it says: because we are still in matter, and are surrounded by a heavy body, and serve generations, indeed we are to build a temple and enter into the house of God, and as if awakened from a heavy sleep, our spirit; but still to do the same thing on the twenty-fourth day.

Source: Commentary on Haggai

[AD 420] Jerome on Haggai 1:17-18

(Verse 17, 18.) Thus says the Lord of hosts: Set your hearts upon your ways, go up to the mountain, bring wood, and build the house: and it shall be acceptable to me, and I will be glorified, says the Lord. LXX: Thus says the Lord Almighty: Set your hearts upon your ways, go up to the mountain, and cut wood (the rest is the same). Again, I command you, as I had done before, to set your hearts upon your ways, and consider all that you do, and leaving behind the desire for your humble dwellings, go up to the mountain where there are no wood to burn, but wood that will be useful for the work of my house. And know that I will be pleased with what you do, if you do this attentively. The Hebrews say that only the necessary wood for roofing was left standing after the walls of the temple were burned down. This is what they say. But for us, it is commanded that we do not place our hearts outside of our paths; but the things we had placed before, we are to place again on our paths, and after we have done this, we are to ascend from the hollow houses onto the mountain, so that when we reach the height of the mountain, where the necessary wood for building the temple of God is, we may cut it from the whole mountain of the holy Scripture, where various woods of virtues and paradise are planted, and we may build the temple of the Lord with good works and teachings of truth: and when it is built, may it please the Lord, and may he be glorified in it. Therefore, because these commands have been given to us to set our hearts on our ways, let us climb the reasonable mountain and, concerning each problem, seek suitable evidence from the testimonies of the Scriptures, cut it off, and build the house of wisdom within us; for after this has been constructed, the end of its building will be that the Lord may be glorified in us.

Source: Commentary on Haggai