haggai 2:9 meaning

He whom God has called to the government has gold and silver enough. i. Ezra 3:12-13 describes what those who had seen the first temple felt like 16 years before this prophecy of Haggai, when the work of … (1-11) He promises God's assistance to them. 3. The prophet mentions at the very outset the utmost and the last that God will do, to clear away all existing hindrances to the completion of His kingdom in glory, and then passes on to the shakings of the world of nations which prepare the way for and lead on to this result, just as Micah in Micah 4:1-13 comes back from the most remote future to the less remote, and then to the immediate future. (This sermon and series is updated from 2004.) This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Ps 85:8, 10; Isa 9:6, 7; 53:5; Zec 6:13; 2Co 5:18, 19); then it creates peace in the sinner's own heart (Isa 57:19; Ac 10:36; Ro 5:1; 14:17; Eph 2:13-17; Php 4:7); then peace in the whole earth (Mic 5:5; Lu 2:14). The full and final fulfilment of this magnificent prophecy is still future, for although the glory of the Lord entered the Temple when Jesus Himself visited, during His first advent, lasting peace in the holy city will only happen when the Prince of Peace returns in the clouds of glory and sets His feet on the mount of Olives, to bring in His Millennial Kingdom of peace and prosperity. Spiritual peace being thus prominent in the Gospel and in prophecy, as the gift of God, it were unnatural to explain the peace which God promised here to give, as other than He promised elsewhere; peace in Him who is "our peace, Jesus Christ. 520-516) after the Babylonian Exile. Temporal peace then was nothing, to be then given them, for they had it. Jesus will return from heaven again, but not till Israel shall have been converted to the Messiah it rejected. Inde (says Livy) morte Alexandri distractum in multa regna, dum ad se quisque opes rapiunt lacerantes viribus, a summo culmine fortunae ad ultimum finem centum quinquaginta annos stetit. Another says, "When Haggai saith, 'greater shall be the glory of this later house than the first,' how is it; that the house which Zerubbabel built through the income which the king of Persia gave them was more glorious than the house which Solomon built? "What Scripture says, 'and in this place I will give peace,' is opposed to their interpretation. "All nations," by whom the building of the temple is to be promoted, are equivalent in his esteem to "the Romans, who are the rulers of the whole world." ‘The glory of this present house will be greater than the glory of the former house,’ says the LORD Almighty. before it was destroyed by Titus and the Romans. 1) Who is left among you who saw this temple in its former glory? A temple, erected, after this had lain waste above 1800 years, even if Antichrist were to come now and to erect a temple at Jerusalem, could be no fulfillment of this prophecy. It was to be a less ornate structure and less substantial than the one destroyed by Nebuchadnezzar, and many wept aloud. Between this third utterance and the fourth (Haggai 2:10-19) intervenes Zechariah’s exhortation to repentance (Zechariah 1:2-6) uttered in the eighth month. xv. Certainly there were some old men who had seen Solomon’s temple in its splendor. & 24. Haggai may be a contraction of Haggiah meaning "festival of Yahweh." This holy city will have the glory of God (ἡ δόξα τοῦ Θεοῦ equals כּבוד יהוה), but no temple; because the Lord God Almighty and the Lamb are the temple of it. 4.) As members of the Church, we are watching and waiting for Christ to return in the air to take His redeemed saints to heaven, which will happen at least seven years before He breaks through the clouds, riding a white horse, with his vestments dripping with the blood of His defeated enemies. 65. 1. Thank You that during this Church age, while Israel has been set aside, You are using the Church as a living Temple and have commissioned the Body of Christ to be Your ministers of reconciliation. But the fault of this rests purely upon Israel. But if there had really been any foundation in the Scriptures for this view, and the predictions of our prophet had not been fulfilled in the manner intended, the fault would not rest entirely in the impenitence of Israel, but would fall in part upon God Himself, for having sent His Son, not at the proper time, or when the time was accomplished, but too early, namely, before Israel was in that moral condition which would allow of the coming of the Messiah to become a blessing to it, whether God was mistaken as to the proper time for sending His Son, or in His judgment as to the moral condition of Israel. This prompted Haggai's second prophecy... that the glory of the future Temple would surpass that of the previous one, "'The latter glory of this house will be greater than the former,' says the LORD of hosts, 'and in this place I will give peace,' declares the LORD of hosts.". The period of 520 years, which elapsed before the birth of Christ, cannot be called a little or short time, as Calovius supposes, "in comparison with the time that had passed since either the promulgation of the law or the promulgation of the protevangelium," inasmuch as five hundred are not מעט in relation to fifteen hundred, and the proposal to go back to the protevangelium is evidently merely a loophole of perplexity. And so also it is in the impenitence of Israel that we have to look for the reason why the shaking of the heaven and the earth, and all the heathen, which Haggai announced as מעט היא, has been postponed for more than 500 years. 1. 9. He Himself says John 14:27, "My peace I leave with you." Starting, for example, with the fact that the fulfilment of the events predicted by Haggai and the coming of the day of Jehovah are one and the same, and that according to Malachi 3:1; Malachi 4:5 the day of Jehovah was to be preceded by the coming of a messenger, to prepare the way for Jehovah to come to His temple, Koehler assumes that the fulfilment of these events ought to have taken place with the coming of Jesus of Nazareth, to establish the new covenant as the Messiah. Hâachărōn might be regarded as belonging to habbayith hazzeh, in the sense of "the glory of this latter house;" and the majority of the commentators have taken it so, after the Itala, Vulgate, and Peschito. and 3) Does it not seem to you like nothing in comparison? This is peace above peace, which shall be given after the third shaking of heaven sea earth, dry land, when He shall destroy all powers anti principalities (in the day of judgment). xiv. 11, 1), through which Herod endeavoured to win over the people to his plan. Meaning of Haggai. The kingdom of God is joy and peace Ephesians 2:14-15, Ephesians 2:17; Christ is our peace; made peace; preaches peace. However, a day is coming when Christ will return in power and great glory and enter the future, Millennial Temple, when the latter glory of God's house will be greater than the former and there will peace on earth and goodwill to all men. Even though the rebuilt Temple would be less magnificent that its earlier counterpart, God promised that the 'final glory of the God's House' would eclipse its former glory, which must have seemed impossible to those lamenting elders. ", But spiritual peace is, throughout prophecy, part of the promise of the Gospel. If Koehler had put this clearly to his own mind, he would certainly have hesitated before he built up a view on the basis of an erroneous idea of the day of the Lord which necessarily leads to the denial not only of the divine prescience or the πρόγνωσιη τοῦ Θεοῦ, but also of the supernatural character of the old Testament prophecy.). God calleth us to peace" 1 Corinthians 7:15 in the Gospel Romans 5:1, "being justified by faith, we have peace with God through Jesus Christ our Lord Galatians 5:22, the fruit of the Spirit is love joy peace." Despite the edict of the great king Cyrus, after Israel's 70 year-long captivity in Babylon, the temple of the Lord continued to lie into disrepair. Haggai 2. In either case, the contrast is between two things, either the temple in that its former estate, and this its latter estate after the captivity, or the two temples of Solomon and Zerubbabel. 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