The Twenty-First Day of the Seventh Month

The book of Haggai is a fascinating book of prophecy! Historically, it's an account of the call of the prophet Haggai for the rebuilding of the temple. The temple that had been built by King Solomon and destroyed by the Babylonians was to be rebuilt. The setting popularly accepted for the book is historically understood to be the fall of the year, so that its schedule is set to the Hebrew Sacred calendar. There are many dates given in the book and some of them align with the fall feasts. However, this book is not just an historical record but a book of yet unfulfilled prophecy. The greater theme of the book is the rebuilding of a temple made without hands that is the indwelling of the Lord with his people, and in at least in one significant fulfillment, the setting is the spring of the year! This temple will need to be "rebuilt" after Y'shua's Bride, the living stones of this present season, have been carried away by the bridegroom-builder!

If you would, please read the book of Haggai in its entirety before you continue here. Yes, both chapters.

Ready? Great! In what follows, consider that the word of the Lord through Haggai is for the 144k sons of Israel.

On the twenty-first day of the seventh month, the word of the Lord came through the prophet Haggai: 2 "Speak to Zerubbabel son of Shealtiel, governor of Judah, to Joshua son of Jehozadak, the high priest, and to the remnant of the people. Ask them, 3 'Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem to you like nothing? 4 But now be strong, O Zerubbabel,' declares the Lord. 'Be strong, O Joshua son of jehozadak, the high priest. Be strong, all you people of the land,' declares the Lord, 'and work. For I am with you,' declares the Lord almighty. 5 'This is what I covenanted with you when you came out of Egypt. And my Spirit remains among you. Do not fear.' 6 "This is what the Lord Almighty says: 'In a little while I will once more shake the heavens and the earth, the sea and the dry land. 7 I will shake all nations, and the desired of all nations will come, and I will fill this house with glory,' says the Lord Almighty. 8 'The silver is mine and the gold is mine,' declares the Lord Almighty. 9 'The glory of this present house will be greater than the glory of the former house,' says the Lord almighty. 'And in this place I will grant peace,' declares the Lord almighty.

Haggai 2:1-9

Do you hear the comforting words? O, glorious day! When the question in verse 3 is asked, "Who of you is left who saw this house in its former glory?" the appropriate reply will come: "All of us." The house is the church, the temple, the body of believers in Y'shua. The former glory refers to that which was prior to the departure of the Bride. The glory of the house will be so diminished that it will seem to them as nothing, as though the glory had completely departed from the house; but it has not. "My Spirit remains among you," is the message brought forth as a word of encouragement. "I will fill this house with glory." "The glory of this present house will be greater than the glory of the former house..." come the promises. This encouragement comes so that they may begin to do according to the one word directive - "work"! Work to build the house! This is the commissioning of the one hundred forty-four thousand sons of Israel and whoever else at that time remains and is focused upon the state of the house. Through their work, the Lord will add living stone upon living stone and bring this phase of His plan of redemption to its glorious conclusion. The precious metals (silver and gold) refer to the people who will be purified in the fires of tribulation. The name Zerubbabel means "melted by Babylon." Babylon is the Beast system that's likened to a smelting furnace in which metals are purified. An item so valuable as a signet ring would be made of the highest quality of precious metal.

Zurabbabel as symbolic of a people was addressed at some length earlier in this series, as you may recall in the relationship betweeen the Zerah work (parenthetical thirth-eighth chapter of genesis) and the Zerubbabel work of Zechariah chapter four.

Now, let me begin to address the chronology of the book more specifically. Rather than being named in the Hebrew biblical narrative, the months are often referred to by their number. Abib is always numbered either as the first month on the Sacred Jewish calendar or the seventh month on the Civil. When a month is mentioned in the Bible by number only, its name can be determined by examining the context to discover which calendar cycle is in use. Often, a reference to one or more of the Festivals is found. The seventh month referred to in Haggai is commonly believed to be Tishri, according to the accounting of the months on the Sacred cycle. I would not think to argue this point with historians, but on the basis of the evidence presented here, it will be seen that the ambiguity resulting from the Author's failure (intentional) to state the names of the calendar months has allowed for the interpretation of the seventh month as being that of Abib. Beyond that, further ambiguity exists in regard to clues in the text which would help us establish the proper calendar system used because no direct and indisputable references to the Feasts are provided. This peculiar feature is especially noteworthy because the very name of the prophet haggai means "my feasts." Even on the surface level of the text allusion is made to the Spring Festivals and a harvest event in a number of noteworthy ways.

There is evidence that confirms that there is a springtime application of Haggai's prophecies encoded in the Hebrew text by way of ELS codes. Some years ago I learned of a few of them from Yacov Rambsel, and more recently found numerous others using a codes application on my computer. Here is a page showing some of these ELS insights in Haggai.

In verse 6, the harvest is seen in the shaking of the creation. Insight into this allusion is found in the book of Hebrews, a text written for specific application when the 144,000 minister in the earth.

But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. 25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? 26 At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens. 27 The words "once more" indicate the removing of what can be shaken —that is, created things— so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 29 for our "God is a consuming fire."

Hebrews 12:22-29

In verse 26 there is a quote from Haggai 2.

This is what the Lord Almighty says: 'In a little while I will once more shake the heavens and the earth, the sea and the dry land.

Haggai 2:6

In verse 27, the word "removing" is the Greek word "metathesis." Strong's # 3331. metathesis, met-ath'-es-is; from 3346; transposition, i.e. transferal (to heaven), disestablish-ment (of a law):--change, removing, translation. This word appears also in Hebrews 11.

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

Hebrews 11:5 (KJV)

Why does the scripture in Hebrews 12 verses 26 and 27 say "once more"? Because the Bride will have just been metathesis-transferred to the heavenly realm! The Bridegroom Y'shua will have just stolen them away! They were the created things that were transferred from this realm, or, "shaken." this shaking is what results when God, who by nature is a consuming fire, is manifest. There will be no wood, hay or stubble passed through the fire but only what is of value that has been built upon the foundation of Y'shua Himself! Those "Hebrews" who will minister, and many to whom they minister, will receive a kingdom that will not be shaken. It will be the land of promise on earth. As the Lord said: Thy kingdom come. Thy will be done in earth, as it is in heaven. (Matthew 6:10) Observe the earth/heaven aspects of that passage in Hebrews closely for more insight. Haggai is a companion message to Hebrews.

In verse 5 of Haggai 2, the situation addressed is associated with what was covenanted with them when they came out of Egypt, an allusion to the springtime exodus. Further allusion is made to the exodus in Haggai in verse 22 of chapter 2 . re. Exodus 14:24-28 and 15:1.

The exodus is a type of the Bride Theft as God's people crossed over the sea in ranks of five in perfect wholeness.

Verse 5a reads: "This is what I covenanted (karath) with you when you came out of Egypt. ( yatsa' mitsrayim)..." This expression is not associated with Sukkot but rather with Shavuot, (Pentecost - identifying the Pentecost age) and with Pesah (Passover) and Hag HaMatzot (Feast of Unleavened Bread).

Read about what was covenanted in Exodus 12:42-13:16 as the two concurrent Festivals of Pesach and Hag HaMatzot were instituted. In Hebraic thought, the mention of a portion imports the whole. (Y'shua's few words on the cross brought the whole of Psalm 22 vividly to the minds of those who heard them.) This direct reference to what the Lord covenanted with them when they came out of Egypt will explain their situation very simply and powerfully to those who will need so desperately to understand. It reveals that they will have just witnessed an event foreshadowed in the first Hag HaMatzot and the crossing of the red Sea. And, beyond even that there is a further revelation! The same key Hebrew words noted in Haggai 2:5 are found in the following verse.

There was nothing in the ark except the two tablets that Moses had placed in it at Horeb, where the Lord made a covenant (karath) with the Israelites after they came out of Egypt. (yatsa' mitsrayim)

II Chronicles 5:10

Let's respond to the rather obvious invitation by considering what happened at Horeb. In understanding what happened at the mountain of god, the reason for the plight of the Jews for the last 2000 years comes into full view, illuminating with blinding light their predicament. It will be all too obvious that the failure of the Jews to keep the 10 commandments and the Mosaic law, including the Sabbath year and Jubilee laws has been the reason for the curse which had come upon them.

I'm going to present the first three occurrences of the word "Horeb," which means "a waster." In so doing, the greater import of the phrase used in Haggai 2:5 should become evident. The first occurrence is Exodus 3:1-2.

Now Moses was tending the flock of jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. 2 there the angel of the Lord appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up.

Exodus 3:1-2

Horeb is identified as the mountain of God and is the place where Moses was confronted by Him. The second occurrence is Exodus 17:6.

I will stand there before you by the rock at Horeb. Strike the rock, and water will come out of it for the people to drink." So Moses did this in the sight of the elders of Israel.

Exodus 17:6

The rock at Horeb represents the Messiah, Y'shua, who was stuck once on calvary as foretold originally in Genesis 3:15. This prophecy and its integrity was of such importance that, later, when Moses in anger struck the rock twice, Moses was punished by being denied entry into the promised land with Joshua and Caleb. Y'shua would only be struck once! the verse which follows the above verse describes the response of the children of Israel to the rock which was struck, indicating continued rejection of the Messiah following his crucifixion.

And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?

Exodus 17:7

Consider now what happened from Mount Horeb onward according to the following record, which is the third occurrence of the word "Horeb."

Go up to a land flowing with milk and honey; but I will not go up among you, or I would consume [Recall from Hebrews 12 the context in which He is a consuming fire] you on the way, for you are a stiff-necked people." 4 When the people heard these harsh words, they mourned, and no one put on ornaments. 5 For the Lord had said to Moses, "Say to the Israelites, 'You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now take off your ornaments, and I will decide what to do to you.'" 6 Therefore the Israelites stripped themselves of their ornaments, from Mount Horeb onward. 7 Now Moses used to take the tent and pitch it outside the camp, far off from the camp; he called it the tent of meeting. And everyone who sought the Lord would go out to the tent of meeting, which was outside the camp.

Exodus 33:3-7

From Mount Horeb onward, the Israelites were stripped of their ornaments and those seeking the Lord had to go outside the camp to Moses' tent, the tent of meeting. This indicates the plight of the Jewish people since they rejected the rock at Horeb. To be stripped of their ornaments is a pretty obvious figure: Israel was humbled. The people having to leave the camp of Israel to meet with the Lord symbolizes this present era of Gentile Christianity.

Now we have a sense of why this mountain of God is called Horeb. Its meaning as "a waster" is apparent. One meaning of "waste" is that of a desert, a barren and uncultivated region. This is certainly descriptive of that physical mountain in the area of their wilderness wandering, but, as "a waster", "Horeb" is an active agent in wasting. Israel's encounter with God at the mountain caused a great wasting to occur because she was presented with the Messiah and chose to reject him. Take a look at Romans 9:32-33! To waste is to lay waste; a waster causes desolation. Consider our Lord's words.

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

Matthew 23:37-39

The Greek word for "desolate" is Strong's #2048. eremos, er'-ay-mos; of uncert. affin.; lonesome, i.e. (by impl.) waste (usually as a noun, G5561 being implied):--desert, desolate, solitary, wilderness.

To waste is to lay waste; a waster causes desolation. Do you see how this relates to what was covenanted with them when they came out of Egypt? Israel had rejected their Messiah! I believe that what we have just learned about what happened at Horeb, along with the vivid fulfillment of Hag HaMatzot and the crossing is the import of the little phrase "This is what I covenanted with you when you came out of Egypt." Can you imagine the impact that this realization will have upon those who remain behind once the Bride is ingathered, those for whom Haggai and Hebrews are primarily written? they will be contronted by these messages with the truth that they had rejected their Messiah, failing to honor and obey His commands. And they will then accept Him. And they will be strong. And they will work to rebuild the house so that its glory will be greater than at first!

In conclusion, we have yet another view of this great transitional time of the sealing and commissioning of 144,000 at the removal of the bride on 21 Abib. I discovered this dramatic prophetic scenario by looking for scriptural references to the twenty-first day of the seventh month. The dates really are crucial elements in discovering the mysteries of Bible prophecy. If what has been written to date in The Open Scroll hasn't yet gotten your attention, perhaps this article will speak more clearly to you about this time in which we live. Please, consider this: Our time here in the Lord's harvest field is short. If there ever was a time to sell out to the Lord, this is it! It is most urgent that we adapt a lifestyle of obedience to our loving Master, a lifestyle of service and holiness. I do hope that this study provides more than mere academic stimulation. If you have yet to dedicate your most precious resources to prepare for the kingdom to come, may I encourage you to do so. I hear its worth it.

Watch and pray.