Haggai 1:10

He confirms what the last verse contains—that God had made it evident that he was displeased with the people because their zeal for religion had become cold, and, especially, because they were all strangely devoted to their own interest and manifested no concern for building the Temple. Hence, he says, therefore the heavens are shut up and withhold the dew; that is, they distil no dew on the earth; and he adds, that the earth was closed that it produced no fruit; it yielded no increase, and disappointed its cultivators. As to the particle על-כן, ol-can, we must bear in mind what I have stated, that God did not regard the external and visible Temple, but rather the end for which it was designed; for it was his will then that he should be worshipped under the ceremonies of the law. When, therefore, the Jews offered mutilated, lame, or diseased sacrifices, they manifested impiety and contempt of God. It is yet true, that it was the same thing as to God; but he had not commanded sacrifices to be offered to him for his own sake, but that by such services they might foster true religion. When, therefore, he says now, that he punished their neglect of the Temple, we ought ever to regard that as a pattern of heavenly things, so that we may understand that the coldness and indifference of the Jews were reproved; because it hence evidently appeared that they had no care for the worship of God.

With respect to the withholding of dew and of produce, we know that the Prophets took from the law what served to teach the people, and accommodated it to their own purposes. The curses of the law are general. (Deuteronomy 11:17.) It is therefore the same thing as though the Prophet had said, that what God had threatened by Moses was really fulfilled. It ought not to have been to them a new thing, that whenever heaven denied its dew and rain it was a sign of God’s wrath. But as, at this day, during wars, or famine, or pestilence, men do not regard this general truth, it is necessary to make the application: and godly teachers ought wisely to attend to this point, that is, to remind men, according to what the state of things and circumstances may require, that God proves by facts what he has testified in his word. This is what is done by our Prophet now, withheld have the heavens the dew and the earth its produce (140)

In a word, God intimates, that the heavens leave no care to provide for us, and to distil dew so that the earth may bring forth fruit, and that the earth also, though called the mother of men, does not of itself open its bowels, but that the heavens as well as the earth bear a sure testimony to his paternal love, and also to the care which he exercises over us. God then shows, both by the heavens and the earth, that he provides for us; for when the heavens and the earth administer and supply us with the blessings of God, they thus declare his love towards us. So also, when the heaven is, as it were, iron, and when the earth with closed bowels refuses us food, we ought to know that they are commissioned to execute on us the vengeance of God. For they are not only the instruments of his bounty, but, when it is necessary, God employs them for the purpose of punishing us. This is briefly the meaning.

Therefore, on your account, withheld have the heavens from dew,
And the earth has withheld its produce.

The verb [ כלא ], to restrain, to keep back, to withhold, is used here twice, and in the first line in an intransitive sense, and in the second in a transitive sense, as it is often the case in other languages, when the same verb is both neuter and active.

The 11th verse is passed by without any particular remarks. The word [ חרב ] is rendered “Siccitas —drought,” as Jerome does, and also our version, as well as Newcome and Henderson; but Grotius and also Marckius very justly observe, that it means here “waste,” or “desolation,” it being the same word as is applied to God’s house in verse 9. They left his house a waste; by a just retribution he had brought or called for a waste on the land, etc. The contrast is so evident that it cannot be denied. The ideal meanings of the word is to be waste or desolate: it is then applied to various things which produce desolation, the sword, drought, pestilence, etc.; but it is used here in its primary sense, and the contrast is very striking: “My house has been left waste; I have caused a waste to come upon every thing else.” The verse may be thus rendered—

And I have called for a waste
On the land and on the mountains,
And on the corn and on the wine and on the oil,
And on whatever the ground produces,
And on man and on the cattle,
And on all the labor of the hands.

—Ed.