Haggai 2:10–19 · King James Version

Holy flesh and the promised blessing

On the twenty-fourth day of the ninth month Haggai puts two questions to the priests. Holy flesh carried in the skirt of a garment does not make holy what the skirt touches; but one unclean by a dead body makes unclean whatever he touches. So is this people before the LORD, and every work of their hands. Let them consider how it was before a stone was laid upon a stone in the temple: their heaps and their presses gave half, and the LORD smote them with blasting, mildew and hail, yet they did not turn to him. From this day, though the seed has not yet sprung, he will bless them.

6 verses · 24 glosses · All commentators

2:10–11

In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, ¹¹Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,

Commentary · 4 glosses

In the twenty fourth day of the ninth month – Sixty-three days since the last message, in the 1st verse of this chapter. … So the beginning and ending of Haggai’s prophecy, or of God’s Word, and speaking to him, is contained within the compass of little more than one quarter of a year, viz. of three months, and three weeks, and three days, or one hundred fourteen days. … Ask now the priests – Whose office was to teach the Law, Lev 10:10–⁠11; Deut 33:10; Mal 2:7; Matt 8:4. And to whom it belonged to answer in doubtful cases, and concerning questions of the Law. Ask them this question, concerning this ceremony. Concerning the Law – It was not in their power and pleasure to answer what and how they list; they were tied to the Law, Isa 8:20; Deut 17:11; 21:5; 24:8; Ezek 44:24. All authority in the Church must be subjected to, and regulated by this rule.

on 2:11

The priests – whose office bound them to study the law, and to answer all cases of conscience, their lips should retain knowledge, Mal 2:7. Concerning the law – what the law saith in the case; not what the church, but what the Scripture saith.

on 2:10–19

Haggai himself, though a prophet, must ask the priests concerning the law. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, Hag 1:8–⁠9. But he would not take the priests’ work out of the hands of those who were the ordinary ministers, and whose business it was to expound the ordinances of God, to teach the people the meaning of them, and to give the general rules for the observance of them. … Note, God has given to his ministers diversities of gifts, and calls them out to do diversities of services, so that they have need one of another, should make use one of another, and be helpful one to another. The prophet, though divinely inspired, cannot say to the priest, I have no need of thee, nor can the priest say so to the prophet.

on 2:11

ask now the priests [concerning] the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts concerning it; not of their own heads, and according to their fancies, will, and pleasure; but according to the rules and instructions given in the word of God: and as this was their office, they were the proper persons to apply to; and Haggai, though a prophet, is sent to the priests to propose questions to them; though it may be not so much for his own information, as for the conviction of the priests of their impurity, out of their own mouths, and of the people by them.

2:12–13

If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. ¹³Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.

Commentary · 4 glosses

If one bear, etc. – The first question: whether shall it be holy that is so touched? Or the person that bears that holy flesh, or piece of a sacrifice, be holy thereby? shall – Not thus; shall the holy flesh so touching become profaned thereby? No – A right answer. For that holy flesh or sacrifice was not ordained by God to that end, by the touch of it to hallow that which before was common and profane. Sacrifices and their flesh were ordained to another end and use. If one that is unclean, etc. – If a person legally unclean shall touch anything that is not unclean, shall it by that his touching of it become unclean legally? it shall be unclean – A knowing and true answer, according to the ceremonial Law. … Hence is that saying of those proud hypocrites, Isa 65:5.

The priests answered – who these priests were is not mentioned, but it is likely that there were some among the people who did by the prophet’s persuasion go and propose the case, and they received the answer as here in the negative, for neither mediate nor yet immediate touch of holy things could make common things or unholy persons holy. … Shall it be unclean? – shall that which the unclean (by touch of the dead) doth touch become unclean, or no? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile whatsoever it toucheth?

on 2:10–19

The sum of these two rules is that pollution is more easily communicated than sanctification; that is (says Grotius¹), There are many ways of vice, but only one of virtue, and that a difficult one. Bonum oritur ex integris; malum ex quolibet defectu—Good implies perfection; evil commences with the slightest defect. Let not men think that living among good people will recommend them to God if they are not good themselves, but let them fear that touching the unclean thing will defile them, and therefore let them keep at a distance from it.

and the priests answered and said, No; they were not sanctified; for though the garment itself was sanctified thereby, and might not be employed in common use till washed, Lev 6:27 yet a garment so touched could not convey holiness to whatsoever that touched, or that touched it. … and the priests answered and said, it shall be unclean; which was rightly answered; for whatsoever such an unclean person touched was unclean, according to the law, Num 19:22. Pollution is more easily and more extensively conveyed than holiness.

2:14

Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.

Commentary · 4 glosses

So is this people – The Prophet applies the former doctrine, to his present purpose, even in the same manner, because this people is of an unclean conscience, all that they do in my outward worship is also unclean, Titus 1:15. … The issue and end of all is this; that they might see and be convinced hereby that all their ceremonious services of God, and all their actions are unholy, and defiled, unless they proceed from a pure and sincere affection of the heart, from persons purified by faith, and sanctification. … The very heathen, both poets and philosophers, saw and acknowledged, that the wickedness of the worshippers defiled the sacrifices, and services of their idols; and made them unacceptable. Non bene caelestes impia dextra colit.²

Now is the case applied. As common things touched by holy things are not sanctified, and as polluted persons touching what is clean pollute it; as holy things did not by touch and bodily application make him legally holy who was common, but a polluted person made all he touched and handled unclean; so unsanctified and polluted Jews polluted God’s ordinances, while the outward performing of legal and ceremonial duties, such as bringing, offering, eating, dragging about their legal sacrifices, left them as unholy in themselves and as unacceptable to God as they were before. Somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering.

on 2:10–19

He does not call them his people and his nation (they are unworthy to be owned by him), but this people, and this nation. … Those whose devotions are plausible, but whose conversation³ is wicked, will find their devotions unable to sanctify their enjoyments, but their wickedness prevailing to pollute them. Note, When we are employed in any good work we should be jealous over ourselves, lest we render it unclean by our corruptions and mismanagements.

and so [is] every work of their hands; and that which they offer there [is] unclean; pointing at the altar, which they had built, and offered sacrifice on ever since they came out of Babylon, though the temple was not yet built, Ezra 3:3 but all their outward religious services, and all the sacrifices they offered up, were in the Lord’s account impure and abominable, as well as themselves; coming from an unsanctified heart, and offered up with unclean hands, and without repentance towards God, and faith in Christ; and living in other respects in disobedience to God, and especially while they neglected the building of the temple; satisfying themselves with offering sacrifices on the altar, when the house of God lay desolate; which is the principal thing respected, as appears by what follows.

2:15

And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:

Commentary · 4 glosses

and now I pray you – v. 18 and 1:5. He insists so much upon this point, because they were so much addicted to these earthly commodities; and therefore this argument likely would best work with them: … from before a stone – Namely, before there was any hand set to the work of rebuilding the Temple, interrupted for many years after their return from Babylon. See Ezra 3:8; 5:2. The foundations laid, but then the building left off.

From this day – this twenty-fourth day of the ninth month, Hag 2:10. And upward, through past years; trace year after year, and your successes and disappointments in them, observe all years past before you would set upon the rebuilding of the temple after you had intermitted it; some years passed, ten, or fifteen, or twenty, or forty, (or more say some,) between your surceasing from the work and beginning to rebuild. … In the temple – either strictly taken for the house of God, or more largely for the rest of the buildings about the house: this tacitly reproves their sloth; it was the temple they neglected, which they did long for in Babylon.

on 2:10–19

To make this the more signal, let them set down the day when they began to work at the building of the temple, to raise the structure upon the foundations that had been laid some time before. On the twenty-fourth day of the sixth month they began to prepare materials (Hag 1:15), and now on the twenty-fourth day of the ninth month they began to lay a stone upon a stone in the temple of the Lord.

from before a stone was laid upon a stone in the temple of the Lord: the foundation of the temple was laid quickly after the Jews returned from Babylon, upon the proclamation of Cyrus, Ezra 3:10 but, through difficulties and discouragements they met with, they desisted from the work, and went no further; a stone was not laid upon it; or, as the Targum, a row, or course upon course, until this time: and now all the intermediate space of time between the first laying the foundation of the temple, and their present going to work upon it, the prophet would have them take particular notice of; how it had been with them, as to their outward circumstances; whereby it would appear, they had sinned, and the Lord had been offended with them.

2:16–17

Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty. ¹⁷I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.

Commentary · 4 glosses

when one came – Usually they could guess near upon the point. But now they were so far deceived, that they might easily discern thereby that God’s extraordinary hand was in it, and his malediction and curse lay upon their basket and store. 1:9; Zech 8:10. … and with hail – God used divers judgments, that they might have less cause to attribute them to fate, or fortune; to the stars, or any secondary causes. yet ye turned not – God still has his finger upon this sore.

Since those days – all that while the temple lay neglected, and you were contented with maimed and half worship, men were disappointed half in half. When one came to a heap – which he expected would prove twenty measures, ephahs, or bushels, or what other measure you please, there were but ten – it proved but half your hopes; thus your corn failed: but your oil much more failed, and you found but two where you expected five: this barrenness you cannot be ignorant of. … You turned not to me – you did not see my hand, though you felt it, you did not repent of your sinful neglect of me, my worship, and temple, nor thought of building my house.

on 2:10–19

Note, It is our folly that we are apt to raise our expectation from the creature, and to think tomorrow must needs be as this day and much more abundant, but we are commonly disappointed, and the more we expect the more grievous the disappointment is. … Note, While we take no care of God’s interest we cannot expect he should take care of ours. And, when he thus walks contrary to us, he expects that we should return to him and to our duty. But this people either saw not the hand of God in it (imputing it to chance) or saw not their own sin as the provoking cause of it, and therefore turned not to him.

on 2:17

I smote you with blasting – That is, their fields and vineyards, with burning winds, which consumed them; with blights by east winds: this shows the reason of their disappointment, and that it was from the Lord, and for their sins, by way of chastisement and correction: … yet ye [turned] not to me, saith the Lord; did not consider their evil ways as the cause of all this; nor repent of them, and turn from them to the Lord; to his worship, as the Targum; or to the building of his house, the thing chiefly complained of. Afflictions, unless sanctified, have no effect upon men to turn them from their sins to the Lord.

2:18–19

Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD’s temple was laid, consider it. ¹⁹Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.

Commentary · 4 glosses

from the four and twentieth day … It is our bounden duty diligently to mark and observe God’s judgments in, and upon the world; specially among his own people, the Church. Is the seed yet in the barn? – Either in the blade; or rather not yet sown, being the ninth month, about our November, in wintertime, which agrees well with all that follows in the verse; when nothing yet appeared, and when between that and harvest time there might come and intervene blastings, and droughts, and wet, and vermin; as verse 17. from this day will I bless you – Yet for all these casualties he foretells, now five months afore harvest; that from the time they began to build the Temple, God will bless them; … And thus God by his temporal blessings gives encouragements to us for well-doing. We have need of all helps: and godliness has the promise both of this life, and that to come, 1 Tim 4:8.

on 2:19

Your seed for the next harvest is yet in your barns, unsown, and no one can make any conjecture yet, whether next year’s increase shall be great and blessed, or whether it shall be blasted and little; I do not speak, saith Haggai, on conjecture, but in the name of the Lord foretell and promise you, that it shall be a plentiful harvest to you. Nor have your fruit trees yet put forth, no sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates, which are your choice and rich fruits; but in the word of God I tell you, you shall be blessed in them all, and have a large produce, a joyful vintage.

on 2:10–19

“Consider now whether when you begin to change your way towards God you do not find God changing his way towards you; … He does not say what they shall be, but, in general, I will bless you; and those that know what are the fruits flowing from God’s blessing know they can desire no more to make them happy. … Note, When we begin to make conscience of our duty to God we may expect his blessing.

even from the day that the foundation of the Lord’s temple was laid, consider [it]; not from the time it was first laid after their return upon the proclamation of Cyrus, but from the time they began to clear that foundation, and to build upon it; and which having lain so long neglected, the renewal of it is represented as a fresh laying of it: … Is the seed yet in the barn?… rather it should be in the negative, no, it was just sown; and therefore no conjecture could be made, whether it would be a good harvest, or not; yet the prophet, in the name of the Lord, promises them a good one so long before hand: … from this day will I bless you; with plenty of all good things, in their fields and gardens, in their vineyards and olive yards; so that a difference between former and present times, and those to come, would easily be discerned, and the reasons of it.

Notes

Hugo Grotius (1583–1645), the Dutch jurist, whose Annotations on the Old and New Testaments Henry often cites.
↩
“An impious hand does not rightly worship the gods”: Ovid, Heroides 7.130.
↩
Conversation: conduct, manner of life.
↩

Sources & sigla

Excerpts keep their writers’ wording. ☞ marks the editor’s voice. A siglum opens its source at any point in the passage.

EA: English Annotations · 1657
The Westminster Assembly's committee of annotators, Annotations upon all the books of the Old and New Testament. Third edition (London, 1657), Berith Press digital transcription. Source text
P: Poole · 1685
Poole’s continuators, Matthew Poole’s Annotations upon the Holy Bible (Isaiah 59 to the end of the Old Testament). Annotations upon the Holy Bible, vol. II (London, 1685), Good Books Free digital edition. Source text
H: Henry · 1712
Matthew Henry, An Exposition of the Old and New Testament. lyteword mhenry-complete Markdown (CC0). Source text
G: Gill · 1758
John Gill, An Exposition of the Old Testament. Good Books Free digital edition. Source text

Scripture: King James Version (1769). About this text and its editorial conventions

The commentators, introduced

Texts public domain · notes © 2026. The King James Version and the four commentaries are in the public domain in the United States. The selection and arrangement of the excerpts, the passage summaries, the introductions, the editor’s notes and the footnotes are © 2026 Baptist Seminarian; all rights in the new material reserved.