commentary haggai 2:7 9

Would we desire one in our own nature? I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called The Desire of All Nations. Wishest thou for righteousness and holiness? 520 during the rebuilding of the Temple in Jerusalem (B.C. ]: it had a divine Instructor, who revealed all his Father’s counsels: nor could it need the fire to render the sacrifices more acceptable, since Jesus was about to offer one sacrifice for all. "The whole creation," Paul saith, "groaneth and travaileth in pain together until now." A great pagan master of language said to his wife, "fare you well, my longings," i. e., I suppose, if he had analyzed his feelings, he meant that she manifoldly met the longings of his heart; she had in herself manifold gifts to content them. (d) Meaning Christ, whom all ought to look for and desire: or by desire he may signify all precious things, such as riches, and things like them. Every human being that ever lived, who felt that this world would not do, and that he must have more to satisfy and give rest, was blindly desiring Christ, was stretching vague hands through the darkness after Him. All nature acknowledged the power of Jesus Christ, and the world was reformed. This may be in the reprobate, Acts 13:41. Recount this chronicle of two generations, one with memories of a glorious past and one with some hopes for a faithful future. Zephaniah 3:10; Zechariah 14:16.) For "He shall save His people from their sins." xiv. But the principal difficulty lies in the verb ובאו ubau, they shall come. But the abstract is often put for the concrete. Haggai 2:7–9 7 And I will shake all nations, so that the treasures of all nations shall come in, and p I will fill this house with glory, says the Lord of hosts. Wishest thou for a blissful life? After such prophecies, the thought that the heathen would one day love the Messiah could not be unintelligible to the contemporaries of our prophet; and there is not the smallest proof of the first assertion. Wishest thou for consolation and joy? It also explains the otherwise meaningless utterance in Haggai 2:8. Are we preparing for it? Apart, however, from the grammatical difficulty, it must be remarked that the Messiah was not longed for by all nations, and that if He had been there would be no point in mentioning the fact in the present connection. On the other hand, the prediction of Gentile offerings to the Temple is most appropriate. Clarke's Haggai 2:7 Bible Commentary And the Desire of all nations shall come - The present Hebrew text is as follows: ובאו חמדת כל הגוים. Thus did it excel in glory, even in those very particulars wherein it appeared most defective. He appeared—(1) at the very period marked out for His birth; (2) in the very manner which had been foretold; (3) for the performance of the very work which had been before marked out for Him. But when two nouns stand together, of which one is governed by the other, the verb agrees sometimes in number with the latter, though it really has the former as its nominative -, i.e., the Hebrew "come" is made in number to agree with "nations," though really agreeing with "the desire." When I am lifted up, saith he, I will draw all men after me, John 12:32, that is, all mine elect; these will follow the Lamb whithersoever he goeth, as the hop and heliotrope (a) do the sun. He is the Eternal and Uncreated Wisdom of the Father! Would we desire one that from his own experience might sympathize with us? In Him are “all treasures,” yea in Him “the fullness of the Godhead dwelleth.” Art thou ambitious of honors? Isaiah 65:2.) Aggée 2:7 Interlinéaire • Aggée 2:7 Multilingue • Hageo 2:7 Espagnol • Aggée 2:7 Français • Haggai 2:7 Allemand • Aggée 2:7 Chinois • Haggai 2:7 Anglais • Bible Apps • Bible Hub Version Louis Segond 1910 La Bible David Martin 1744 Darby Bible courtesy of CCEL.org. And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. Haggai 2:19.—A. But if Jesus was “the longed-for of the nations” before He came, by that mute longing of need for that which it wants (as the parched ground thirsteth for the rain how much more afterward! So Paul sums up all the truths and gifts of the Gospel, all which God shadowed out in the law and had given us in Christ, under the name of "the good things to come." ], "It is well to remember ... that from earliest days the majority of Christian interpreters followed the Jewish tradition in referring the passage to the coming of Israel"s Messiah." And actually, this isn’t all God has to say about his divine presence. He whom they longed for, either through the knowledge of Him spread by the Jews in their dispersion, or mutely by the aching craving of the human heart, longing for the restoration from its decay. He is the well of “living water,” refreshing, so that thou shouldest thirst no more. ], but in Christ it shone with brighter, though less dazzling splendour. declares the LORD Almighty. Ask Jesus; He is “the way, the truth and the life.” Art thou a sinner? Moreover, while the Jews, as a nation, desired Him not (to which people Isaiah 53:2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable. And who could this be but Jesus? He is “the Angel of great counsel.” Art thou ignorant and erring? The Jews, who rejected our Lord whom Haggai predicted, still were convinced that the prediction must be fulfilled before the destruction of the second temple. A building is filled with what it contains; a mint or treasure-house may be filled with gold: the temple of God was "filled," we are told, with "the glory of the Lord." Haggai 2:7, ESV: "And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts." shake — not convert; but cause that agitation which is to precede Messiah‘s coming as the healer of the nations‘ agitations. The Hebrew text does not solve the problem, which is interpretive. Haggai 2:7-9 New International Version (NIV). This glory could be the wealth that the nations will bring to it (cf. Yet the attempt of the Jewish and pagan historian to wrest it to Vespasian, shows how great must have been the influence of the expectation, which they attempted to turn aside. he is God over all [Note: Romans 9:5.]. glory. So Isaiah Isaiah 26:8-9, “The desire of our soul is to Thy Name and to the remembrance of Thee: with my soul have I desired Thee in the night; yea, with my spirit within me, will I seek Thee early.” So Ignatius, “Let fire, cross, troops of wild beasts, dissections, rendings, scattering of bones, mincing of limbs, grindings of the whole body, ill tortures of the devil come upon me, only may I gain Jesus Christ. 1:9 . It is by accident to the sea that it maketh the passenger sick; the ill humours in his stomach disease him. It cannot be objected to this, as Koehler supposes, that to designate Christ as the desire of all nations would be either erroneous, inasmuch as in the time of Haggai only a very few heathen knew anything about Israel's hope of a Messiah, or perfectly unintelligible to his contemporaries, especially if the meaning of the epithet were that the heathen would love Him at some future time. He refers to Christ’s advent, and appearance in the flesh. Wishest thou for consolation and joy? He is "life eternal," the bliss of the saints. R. Akiba, whom they accounted “the first oracle of his time, the first and greatest guardian of the tradition and old law,” of whom they said, that “God revealed to him things unknown to Moses,” was induced by this prophecy to acknowledge the impostor Bar-cochab, to the destruction of himself and of the most eminent of his time; fulfilling our Lord‘s words John 5:43, “I am come in My fathers name, and ye receive Me not; if another shall come in his own name, him ye will receive.”, Akiba, following the traditional meaning of the great prophecy which rivetted his own eyes, paraphrased the words, “Yet a little, a little of the kingdom, will I give to Israel upon the destruction of the first house, and after the kingdom, lo! ", "Hungerest thou and desirest food? So here, the object of this longing was manifold, but met in one, was concentrated in One, 1 Corinthians 1:30. 4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts: 5 According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. Haggai himself, though a prophet, must ask the priests concerning the law. The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fullness of the Gentiles shall be brought in. Art thou dying? (9) The glory. But what is decisive against it is the fact, that the coming of the nations to the Messiah would be a thought completely foreign to the context, since the Messiah cannot without further explanation be identified with the temple. fill this house with glory—(Hag 2:9). In Him thou wilt find all good; out of Him, all evil, all misery. In the year 520 b.c., when the ten tribes had already been scattered among the heathen for 200 years, and the Judaeans for more than seventy years, the Messianic hope of Israel could not be any longer altogether unknown to the nations. Besides, Messiah may be described as realizing in Himself at His coming "the desires (the noun expressing collectively the plural) of all nations:" whence the verb is plural. Such an exhibition of the Divine perfections in the temple far overbalanced every defect. He hath the greatest love for thee, who for love of thee came down from heaven, toiled, endured the Sweat of Blood, the Cross and Death; He prayed for thee by name in the garden, and poured forth tears of Blood! I. Come to Jesus! Secondly, by the general tax, Luke 2:3, when all went to be taxed every one into his own city. He was evidently born in Babylon during the exile, or was an extremely old man … “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.” And in truth He became the “desire of the nations,” much more than of the Jews; as, Paul says, (Romans 10:19-20; quoting Deuteronomy 32:21. So 'a man of desires' - i:e., one desired or desirable (margin, Daniel 9:23; Daniel 10:3; Daniel 10:11). He is the Saviour, the physician, nay, salvation itself. Rabbi Akiba and Jerome's Jewish teachers, after our Lord came, felt no difficulty in understanding it of a person. he has been tempted like us for this purpose [Note: Hebrews 4:15; Hebrews 2:18.]. Little. John Trapp Complete Commentary. It is God‘s word, at once collectively and individually, which was to the Psalmist so sweet. The Jews, who rejected our Lord whom Haggai predicted, still were convinced that the prediction must be fulfilled before the destruction of the second temple. Jesus Christ is the desire of all nations; people are yearning for Him, longing for Him, even though they do not know it. Seekest thou wisdom? The prospect of this event was peculiarly consoling on account of, The presence of Christ in the temple “filled it with glory.” It rendered the latter temple far more glorious than the former [Note: Haggai 2:9. Instead of a shadowy resemblance of the Deity, it had God incarnate: it had the true ark, containing infinitely richer memorials of Divine love [Note: The Jews no longer need the law to instruct them, the rod to confirm their faith, and the manna to shew them how their fathers were sustained: since Jesus himself possessed all that was necessary for their instruction, confirmation, and nourishment. But now the hardened Jew seeks to evade this text. The Shechinah, the bright cloud, the symbol of the Deity, was withdrawn: the ark, with all that it contained, was missing [Note: viz. He hath the greatest love for thee, who for love of thee came down from heaven, toiled, endured the Sweat of Blood, the Cross and Death; He prayed for thee by name in the garden, and poured forth tears of Blood! Compare Isaiah 60:5, where the words, "the possessions (riches) of the heathen (chēl gōyı̄m) will come to thee," i.e., be brought to Jerusalem, express the same thought; also Isaiah 60:11. Haggai 2:1-9. i., p. 1. (2) Messiah was not desired by all nations, but a "root out of a dry ground," having "no beauty that we should desire Him" (Isaiah 53:2). The early patriarchs, Job (Job 19:25-27; Job 33:23-26) and Abraham (John 8:56), desired Him. Scott, Christian World Pulpit, vol. He will bring them all with Him. So “a man of desires,” that is, one desired or desirable (Daniel 9:23; Daniel 10:11, Margin; Daniel 10:3, Margin). Would we desire one that had testified his love? Haggai' second message (Haggai 2:1-9), was delivered about a month later (October), which was designed to encourage those who were despondent over the disparity in glory between the former temple and the new one they were erecting. The Lord also promised to fill the temple with glory. To interpret that glory of anything material, is to do violence to language, to force on words of Scripture an unworthy sense, which they refuse to bear. Haggai Haggai 2 Sermons KJV About Commentary Bible Study. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, ch. 7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. What you brought home, I blew away. 8 The silver is mine, and the gold is mine, saith the Lord of hosts. (5) the Septuagint and Syriac versions agree with Moore‘s translation. Haggai 2:13, Haggai 2:14.—Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 362. Haggai 2:17.—Ibid., Evening by Evening, p. 218. As the first temple was filled with the cloud of glory, the symbol of God (1Ki 8:11; 2Ch 5:14), so this second temple was filled with the "glory" of God (Joh 1:14) veiled in the flesh (as it were in the cloud) at Christ's first coming, when He entered it and performed miracles there (Mt 21:12-14); but that "glory" is to be revealed at His second coming, as this prophecy in its ulterior reference foretells (Mal 3:1). So Paul sums up all the truths and gifts of the Gospel, all which God shadowed out in the law and had given us in Christ, under the name of “the good things to come.” A pious modern writer speaks of “the unseen desirables of the spiritual world.” A psalmist expresses at once the collective, “God‘s Word” and the “words” contained in it, by an idiom like Haggai‘s, joining the feminine singular as a collective with the plural verb; “How sweet are Thy word unto my taste,” literally “palate.”. Long then for Him, love Him, sigh for Him! He sent them into exile. The prophet Haggai mentions certain remarkable events which should distinguish the Messiah's coming—(1) all nations were to be shaken; (2) the Jewish Temple should be filled with His glory. Haggai 2:7 Context. (2) Messiah was not desired by all nations, but “a root out of a dry ground,” having “no beauty that we should desire Him” (Isaiah 53:2). And the desire of all nations shall come.—Haggai 2:7. Haggai 2:1-9. Visit our library of inductive Bible studies for more in depth inductive studies on this and other books of the Bible you can use in your small group. The word "come" is in the plural number; and may denote his frequent coming thither, as well as in different respects; his personal coming; his spiritual coming; his coming to take vengeance on the Jews; and his last coming, of which some understand the words particularly: and I will fill this house with glory, saith the Lord of hosts; alluding to the glory which filled the tabernacle of Moses, and the temple of Solomon, Exodus 40:35 but that was but a shadowy glory, this a real one; here Christ appeared in person, who is the brightness of his Father's glory; here his glorious doctrines were taught, and glorious miracles wrought; and the Spirit of glory rested on the disciples, in his gifts and grace bestowed upon them in an extraordinary manner, on the day of Pentecost. It shall have a claim to celebrity unrivalled even in the palmiest days of olden time, when Jehovah shall turn the attention of all nations to His sacred place, as predicted in Haggai 2:6-7. A pious modern writer speaks of "the unseen desirables of the spiritual world." Click here to view. A great pagan master of language said to his wife, “fare you well, my longings,” i. e., I suppose, if he had analyzed his feelings, he meant that she manifoldly met the longings of his heart; she had in herself manifold gifts to content them. (3) The verb, “shall come,” is plural, which requires the noun to be understood in the plural, whereas if Messiah be intended, the noun is singular. Since that time they invent various forced and false interpretations of such plain Messianic prophecies. ; accords with the translation, “the choice things of all nations” shall be brought in. However richly any building might be overlaid with gold, no one could say that it is filled with it. ", ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν, John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Matthew Poole's English Annotations on the Holy Bible, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Eschatology of the Old Testament (with Apocryphal and Apocalyptic Writings). Sigh for Jesus! This may also be in a reprobate, as Felix. (1) The Hebrew [ chemdat (Hebrew #2532)] means the quality, not the thing desired-namely, its desirableness or beauty. The nations would bring their wealth to the Israelites, like the Egyptians gave their treasures to the departing Hebrews at the Exodus (cf. So here. "the desire of all nations will come." He is the bread and refreshment of Angels. Haggai 2 New King James Version (NKJV) The Coming Glory of God’s House. Who but he alone could be the object of desire, or able to gratify the desire of all nations? Hence chemdath cannot be the accusative of direction, since the thought that the heathen come to the treasures of all the heathen furnishes no suitable meaning; but it is the nominative or subject, and is construed as a collective word with the verb in the plural. and the desire of all nations shall come; not the desirable things of all nations, or them with them, as their gold and silver; and which is the sense of Jarchi, Kimchi, and Aben Ezra; but this is contrary to the syntax of the words, to the context, Haggai 2:8, and to facts; and, if true, would not have given this temple a greater glory than Solomon's: nor the elect of God, as others, brought in through the preaching of the Gospel; who are indeed the desire of God, he takes pleasure in them; and of Christ, whose delights have been always in them; and of the blessed Spirit, whose love to them, and esteem of them, are very manifest; and with the saints they are the excellent in the earth, in whom is all their delight: yet not they, but one far more glorious and excellent, is intended, even the Messiah, in whom all nations of the earth were to be blessed; and who, so far as he was known by good men or proselytes among the Gentiles, was desired by them, as by Job, and others; and who, when he came, brought all good things with him; and has all blessings in him, that may make him desirable to men, being what they want; and though he is not in fact desired by all, yet of right he should be, and to all sensible sinners he is; even above all persons and things in the whole world; on account of his excellencies and glories; his mediatorial qualifications; his names, offices, and relations; the blessings of grace in him; the works done by him; his truths and ordinances, people, ways, and worship: and when it is said, he "shall come", the meaning is, not only into the world by assumption of nature, to obtain redemption for his people; but into this temple now building, in that nature assumed; where he appeared at the presentation of him by his parents; and at the passover, when twelve years of age; and when he drove out the buyers and sellers from it; and when he often taught in it. 2:7 All nations - Which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars, and succeeding troubles among Alexander's successors, the growth of the Roman power by subduing their neighbours, and their dissentions and home - bred wars. What was true of the whole, was true, one by one, of each part; what was true of each part, was true of the whole. ", Akiba, following the traditional meaning of the great prophecy which rivetted his own eyes, paraphrased the words, "Yet a little, a little of the kingdom, will I give to Israel upon the destruction of the first house, and after the kingdom, lo! Put by Figure of speech Metonymy (of the Adjunct), App-6, for the object of desire, which cannot be "things", for hemdath is feminine, singular, and refers to Him Who alone can satisfy the desire of all nations. To render "the desire of all nations" or "the desires of all nations" alike fail to do this. The Jews, on their return from Babylon, began to rebuild their temple; but they, who remembered the former temple, wept aloud [Note: Ezra 3:11-13.]. The small book of Haggai stands on par with other prophetic books in many respects. fill this house with glory — (Haggai 2:9). It is not merely a figurative representation of symbol, however, of great political agitations, but is quite as real as the shaking of the nations, and not merely follows this and is caused by it, but also precedes it and goes side by side with it, and only in its completion does it form the conclusion to the whole of the shaking of the world.

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