How do glory, law and blessing appear in sequence?

The heading interprets Christ’s coming as the latter temple’s greater glory, promises blessing for building and names Zorobabel’s promise. Work begins on the twenty-fourth day of the sixth month in Darius’s second year. In the seventh month Aggeus addresses Zorobabel, Jesus and the people, asking surviving witnesses to compare the house with its first glory. They must take courage and perform, with God present and the word covenanted at the departure from Egypt and his spirit among them. Heaven, earth, sea, dry land and nations will move; the Desired of all nations comes, the house fills with glory, silver and gold belong to God, and this last house exceeds the first with peace.

On the twenty-fourth day of the ninth month, Aggeus is commanded to ask the priests the law. Holy flesh in a garment’s skirt does not sanctify food touched by that skirt. Someone unclean by occasion of a soul does defile things touched. The edition explains corpse contact through Numbers 19:13,22 and applies uncleanness to temple neglect: sacrifices do not sanctify such souls but are defiled by them. Aggeus applies the ruling to people, nation, works and offerings.

They must consider the period before stone was laid upon stone: twenty bushels became ten and fifty vessels twenty. Blasting wind, mildew and hail did not bring return to God. The twenty-fourth day of the ninth month and the foundation day are to be kept in heart. Questions concern sprouting seed and flourishing vine, fig, pomegranate and olive; God promises blessing from that day, without a narrated immediate crop recovery. A second message on the twenty-fourth day promises heaven and earth’s movement, overturned Gentile thrones and strength, fallen chariots, horses and riders by brothers’ swords. God chooses Zorobabel his servant as a signet. The edition says this principally relates to Christ of Zorobabel’s race. The earlier Desired promise precedes the priestly consultation, not the reverse.