Haggai 2:3
Verse
Context
The Coming Glory of God’s House
2“Speak to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and also to the remnant of the people. Ask them,3‘Who is left among you who saw this house in its former glory? How does it look to you now? Does it not appear to you like nothing in comparison?’
Sermons
T. Austin-Sparks
Zac PoonenT. Austin-SparksT. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon. Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Hag 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Hag 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Hag 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Gen 18:25 and Gen 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joe 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Gen 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Rut 2:19 and Pro 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Hag 1:14. For Jehovah will be with them (cf. Hag 1:13). In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Hag 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Exo 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exo 19:5-6; Deu 7:6; cf. Jer 7:22-23, and Jer 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Isa 40:8 with Dan 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exo 31:1., Exo 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Hag 2:6-9, which gives the reason for the exhortation, "Fear ye not."
Jamieson-Fausset-Brown Bible Commentary
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 (Ezr 3:12-13) 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 (Zac 1:12); 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 (Hag 2:9). how do ye see it now?--God's estimate of things is very different from man's (Zac 8:6; compare Sa1 16:7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zac 4:10; Co1 1:27-28).
John Gill Bible Commentary
Who is left among you that saw this house in her first glory?.... Not taken away by death, yet alive, and dwelling among them; and who lived before the destruction of the first temple, built by Solomon; and has seen it in all its magnificence; its grand and noble structure; its stately pillars; its carved work, and decorations of gold. This shows that it was not in the times of Darius Nothus, but of Darius Hystaspis, that Haggai prophesied: those who go the former way make these men to have lived near two hundred years at least, which was greatly beyond the common time of man's life in that age; or consider these words as a mere supposition, that, if there were or had been such persons then living, this building, in comparison of the former, must have appeared mean and contemptible unto them: but the words manifestly imply that there were persons among them then living, who had seen Solomon's temple in all its glory; and who are particularly and personally addressed in the following clauses; and of whom there might be several at this time, going the latter way; for the seventy years' captivity are to be reckoned from the fourth year of Jehoiakim, in which the captivity began, and which was the first year of Nebuchadnezzar, Jer 25:1 but it was not until the nineteenth year of his reign that the temple, was burnt by him, Jer 52:12 and the time of Haggai's prophesying being about seventeen or eighteen years after the proclamation of Cyrus, when the seventy years' captivity ended; this shows that it was scarcely seventy years from the time the temple was destroyed; and therefore it may be reasonably supposed there were several ancient persons living that could remember to have seen it; and it is certain that there were a great number of such living that returned from Babylon, who wept when they saw the foundation of the second temple laid, which was but fifteen years before this, Ezr 3:12 some of whom, in all probability, were now alive, yea, it is certain there were, to whom the following questions were put: and how do ye see it now? is not this that is building very different from that? does it promise anything like it? what ideas have you of it? can you conceive in your minds that it will ever rise up to such grandeur and stateliness as the former? what is your judgment, and what your sentiments concerning it? can you think of it with equal delight and pleasure as of the former? is it not in your eyes in comparison of it as nothing? do not you think that it is not to be mentioned, or once named, in comparison of the former temple? or that a man had as good say nothing at all, as to attempt a comparison of them? or that this building and nothing are alike? and that the one is a nonentity, as well as the other, comparatively speaking, when set in competition with the first temple? and are not you of opinion that the people had as good do nothing, and that in effect they are doing nothing, and all their labour lost, who are working in this house? no answer is returned, nor any waited for: but it is as if the Lord had said, I, who am the omniscient God, the discerner of the thoughts of men, know that these are your sentiments, and these the reasonings of your minds; and but now lest discovering these thoughts of theirs, and speaking out their minds freely as they might, which would tend to discourage the governors and the people in carrying on the work they had engaged in; the Lord by the prophet says to them, as follows:
Tyndale Open Study Notes
2:3 The former splendor belonged to Solomon’s Temple (1 Kgs 6:38), which some of the older people of Judah had seen in their youth before going into exile in Babylon. They wept when they saw the new foundation laid (Ezra 3:12-13), because it seemed like nothing at all by comparison.
Haggai 2:3
The Coming Glory of God’s House
2“Speak to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and also to the remnant of the people. Ask them,3‘Who is left among you who saw this house in its former glory? How does it look to you now? Does it not appear to you like nothing in comparison?’
- Scripture
- Sermons
- Commentary
God's Standard of Values
By T. Austin-Sparks4.6K28:55ValuesHAG 2:3ZEC 4:10MAL 3:16In this sermon, the speaker emphasizes the importance of focusing on Christ in everything we do. He mentions the slogan "Attempt great things for God. Expect great things from God," and explains that it signifies God's attention and involvement in our lives. The speaker refers to the book of remembrance in which God records the names of those who fear Him and have a vision for His purposes. He also highlights the prophecies of Zechariah and their connection to the Lord Jesus, emphasizing the eternal significance of His kingdom.
Through the Bible - Zephaniah, Haggai
By Zac Poonen2.9K55:46Through The BibleHAG 1:3HAG 1:8HAG 2:3HAG 2:9ZEC 8:16JHN 3:16ACT 20:35In this sermon, the speaker addresses the issue of leaders in the church who are seeking their own gain and focusing on money. He emphasizes that these leaders are not representing the true Jesus who taught that it is more blessed to give than to receive. The speaker also highlights the importance of leaders being obedient to God's commands and not being indifferent to sin. He encourages building a body ministry where everyone functions together, rather than having a one-man show. The sermon concludes with the reminder that to be a messenger of the Lord, one must first allow God to work in their own life.
Gods Standard of Values
By T. Austin-Sparks2.9K28:55ValuesHAG 2:3ZEC 4:10MAL 3:16In this sermon, the speaker emphasizes the importance of focusing on Christ and His purpose in our lives. He highlights the significance of having a vision and being willing to suffer for it. The speaker refers to the book of remembrance in the Bible, where God takes note of those who fear Him and are committed to His purpose. The sermon also warns against the danger of false judgments and the need to align our perspectives with eternal standards.
Who Hath Despised the Day of Small Things
By T. Austin-Sparks1.7K29:07Small ThingsISA 40:31HAG 2:3ZEC 4:6ZEC 4:10MAL 3:16MAT 6:33In this sermon, the speaker emphasizes the importance of having a vision and suffering for it in our hearts. God values those who hold onto their vision despite trials and testing. The speaker encourages listeners to shift their perspective from temporal ways of viewing things to eternal standards. The sermon references passages from the books of Zechariah, Haggai, and Malachi to illustrate how God values seemingly small and despised things that have potential.
Let the House Be Builded - Part 3
By T. Austin-Sparks0The Church as God's DwellingGod's PresenceGEN 1:31EXO 25:9EZK 47:9HAG 2:3MAT 28:20JHN 1:14T. Austin-Sparks emphasizes the ultimate criterion for God's presence among His people, illustrating that God's desire has always been to dwell with man. He reflects on the historical patterns of God's habitation, from the Garden of Eden to the Tabernacle and Temple, and ultimately to the Church, where the Holy Spirit resides. Sparks highlights that the measure of Christ in believers and the centrality of the Cross are essential for God's abiding presence, urging that the Church must be a place where God is truly encountered. He warns against the hindrances created by man and Satan that prevent God's full commitment to His people. The sermon concludes with a call for believers to ensure that their lives and communities reflect the conditions necessary for God's glory to flow freely.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon. Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Hag 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Hag 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Hag 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Gen 18:25 and Gen 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joe 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Gen 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Rut 2:19 and Pro 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Hag 1:14. For Jehovah will be with them (cf. Hag 1:13). In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Hag 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Exo 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exo 19:5-6; Deu 7:6; cf. Jer 7:22-23, and Jer 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Isa 40:8 with Dan 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exo 31:1., Exo 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Hag 2:6-9, which gives the reason for the exhortation, "Fear ye not."
Jamieson-Fausset-Brown Bible Commentary
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 (Ezr 3:12-13) 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 (Zac 1:12); 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 (Hag 2:9). how do ye see it now?--God's estimate of things is very different from man's (Zac 8:6; compare Sa1 16:7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zac 4:10; Co1 1:27-28).
John Gill Bible Commentary
Who is left among you that saw this house in her first glory?.... Not taken away by death, yet alive, and dwelling among them; and who lived before the destruction of the first temple, built by Solomon; and has seen it in all its magnificence; its grand and noble structure; its stately pillars; its carved work, and decorations of gold. This shows that it was not in the times of Darius Nothus, but of Darius Hystaspis, that Haggai prophesied: those who go the former way make these men to have lived near two hundred years at least, which was greatly beyond the common time of man's life in that age; or consider these words as a mere supposition, that, if there were or had been such persons then living, this building, in comparison of the former, must have appeared mean and contemptible unto them: but the words manifestly imply that there were persons among them then living, who had seen Solomon's temple in all its glory; and who are particularly and personally addressed in the following clauses; and of whom there might be several at this time, going the latter way; for the seventy years' captivity are to be reckoned from the fourth year of Jehoiakim, in which the captivity began, and which was the first year of Nebuchadnezzar, Jer 25:1 but it was not until the nineteenth year of his reign that the temple, was burnt by him, Jer 52:12 and the time of Haggai's prophesying being about seventeen or eighteen years after the proclamation of Cyrus, when the seventy years' captivity ended; this shows that it was scarcely seventy years from the time the temple was destroyed; and therefore it may be reasonably supposed there were several ancient persons living that could remember to have seen it; and it is certain that there were a great number of such living that returned from Babylon, who wept when they saw the foundation of the second temple laid, which was but fifteen years before this, Ezr 3:12 some of whom, in all probability, were now alive, yea, it is certain there were, to whom the following questions were put: and how do ye see it now? is not this that is building very different from that? does it promise anything like it? what ideas have you of it? can you conceive in your minds that it will ever rise up to such grandeur and stateliness as the former? what is your judgment, and what your sentiments concerning it? can you think of it with equal delight and pleasure as of the former? is it not in your eyes in comparison of it as nothing? do not you think that it is not to be mentioned, or once named, in comparison of the former temple? or that a man had as good say nothing at all, as to attempt a comparison of them? or that this building and nothing are alike? and that the one is a nonentity, as well as the other, comparatively speaking, when set in competition with the first temple? and are not you of opinion that the people had as good do nothing, and that in effect they are doing nothing, and all their labour lost, who are working in this house? no answer is returned, nor any waited for: but it is as if the Lord had said, I, who am the omniscient God, the discerner of the thoughts of men, know that these are your sentiments, and these the reasonings of your minds; and but now lest discovering these thoughts of theirs, and speaking out their minds freely as they might, which would tend to discourage the governors and the people in carrying on the work they had engaged in; the Lord by the prophet says to them, as follows:
Tyndale Open Study Notes
2:3 The former splendor belonged to Solomon’s Temple (1 Kgs 6:38), which some of the older people of Judah had seen in their youth before going into exile in Babylon. They wept when they saw the new foundation laid (Ezra 3:12-13), because it seemed like nothing at all by comparison.