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title: "Clarke"
description: "Verse Haggai 2:1. In the seventh month — This was a new message, and intended to prevent discouragement, and excite them to greater diligence in their wor"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/haggai/2"
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Verse [Haggai 2:1](../../../kjv/haggai/2/1). ***In the seventh month*** — This was a *new* message, and intended to prevent discouragement, and excite them to greater diligence in their work.

Verse 3. ***Who*****is*****left among you that saw this house in her first**********glory?*** — Who of you has seen the *temple* built by *Solomon*? The foundation of the present house had been laid about *fifty-three* years after the destruction of the temple built by Solomon and though this prophecy was uttered *fifteen* years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon.
**Is it*****not in your eyes*** — Most certainly the Jews at this time had neither *men* nor *means* to make any such splendid building as that erected by Solomon. The *present* was as nothing when compared with the *former*.

Verse 4. ***Yet now be strong*** — Do not let this discourage you. The chief glory of the temple is not its splendid building, but my *presence*; and as *I covenanted to be with you* when ye came out of Egypt, so I will fulfil my covenant; for *my Spirit remaineth among* *you, fear not*; [Haggai 2:5](../../../kjv/haggai/2/5). What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord's message.

Verse 6. ***Yet once, it*****is*****a little while, and I will shake the**********heavens*** — When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, [Exodus 19:18](../../../kjv/exodus/19/18). "The political or religious revolutions which were to be effected in the world, or both, are here," says Abp. *Newcome*, "referred to; compare [Exodus 2:21-22](../../../kjv/exodus/2/21-22); [Matthew 24:29](../../../kjv/matthew/24/29); [Hebrews 12:26-28](../../../kjv/hebrews/12/26-28). The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah's kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah's kingdom. It must be understood that the word אחת *achath, once*, has a clear sense, if understood of the *evangelical age*; for *many* political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander's successors; but only one great and final *religious* *revolution*." - *Newcome*.

Verse 7. ***And the Desire of all nations shall come*** — The present Hebrew text is as follows: ובאו חמדת כל הגוים. This is a difficult place if understood of a *person*: but חמדת *chemdath, desire*, cannot well agree with באו *bau, they shall come*. It is true that some learned men suppose that חמדות *chemdoth, desirable things*, may have been the original reading: but this is supported by no MS., nor is באו found in the *singular* number in any. It is generally understood of the *desirable* or *valuable things* which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb ובאו *ubau, they shall come*. If we found ובאה חמדת *ubaa* *chemdath* in the singular, then it would read as in our text, *And* *the Desire of all nations shall come*: but no such reading appears in any MS.; nor is it *fairly* acknowledged, except by the *Vulgate*, which reads, Et veniet desideratus cunctis gentibus, "And that which is desired," or the desired Person, "shall come to all nations." In [Haggai 2:7](../../../kjv/haggai/2/7) God says *he will shake* or stir up *all nations*; that these nations shall *bring their desirable things*; that the house shall be *filled* *with God's glory*; that the *silver* and *gold*, which these nations are represented as bringing by way of gifts, are *the Lord's*; and that the glory of this latter house shall exceed the former. Bp. *Chandler* labours to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The בא *ba, to come*, is often used in the sense of *bring*, and that חמדת *chemdath, desire*, may be considered as the *plural* for חמדות, having the point *holem* instead of the ו *vau*, and thus mean *desirable things*, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. *Chandler* thinks that בא, *he came*, cannot be used of *things*, but of *persons* only. Here he is widely mistaken, for it is used of *days* perpetually; and of the *ark*, [2 Samuel 6:9](../../../kjv/2-samuel/6/9); and of *mounts coming* against Jerusalem, [Jeremiah 32:24](../../../kjv/jeremiah/32/24); and of *trees coming* to adorn the temple, [Isaiah 60:13](../../../kjv/isaiah/60/13); and of *silver* and *gold coming* into the temple, [Joshua 6:19](../../../kjv/joshua/6/19); and [Jeremiah 6:20](../../../kjv/jeremiah/6/20), Why doth *incense come* to me? See Abp. *Secker's* notes. 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. 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 fulness of the Gentiles shall be brought in.

Verse 9. ***And in this place will I give peace*** — שלום *shalom a* *peace-offering*, as well as *peace* itself; or *Jesus Christ*, who is called the *Prince of peace*, through whom *peace* is proclaimed between God and man, between man and his fellows; and through whom *peace* is established in the *disconsolate soul*. And at this temple this *peace* was first promulgated and proclaimed.
But it is said that *the glory of this latter house shall be* *greater than of the former*. Now this cannot be said because Jesus Christ made his *personal* appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is *equal* with God, we do not grant that he is *greater*. Now the *first temple* was the *dwelling-place of God*: here he manifested his glory between the cherubim, and it was his *constant residence* for more than *four hundred* years. But the *glory of this latter* *house was greater* because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the *Christian Church*, the *real house of God*, its glory was most certainly *greater* than any glory which was ever possessed by that of the Jews. See on [Haggai 2:22-23](../../../kjv/haggai/2/22-23).

Verse [Haggai 2:10](../../../kjv/haggai/2/10). ***In the four and twentieth*****day*****of the ninth month*** — Three months after they had begun to rebuild the temple, Haggai is ordered to go and put *two questions* to the priests.
1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! [Haggai 2:12](../../../kjv/haggai/2/12).
2. If one has touched a *dead body*, and thereby become unclean, does he communicate his uncleanness to whatever he may *touch*? And the priests answered, YES! [Haggai 2:13](../../../kjv/haggai/2/13).

Verse [Haggai 2:14](../../../kjv/haggai/2/14). ***Then answered Haggai*****- So is*****this people*** — As an *unclean* man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body.

Verse [Haggai 2:16](../../../kjv/haggai/2/16). ***Since those*****days*****were*** — I have shown my displeasure against you, by sending *blasting* and *mildew*; and so poor have been your *crops* that a heap of corn which should have produced *twenty* *measures* produced only *ten*; and that quantity of *grapes* which in other years would have produced *fifty* measures, through their poverty, smallness, c., produced only *twenty*. And this has been the case ever since the *first stone was laid in this temple* for your hearts were not right with me, and therefore I blasted you in all the labours of your hands; and *yet ye have not* turned *to me*, [Haggai 2:17](../../../kjv/haggai/2/17).

Verse [Haggai 2:18](../../../kjv/haggai/2/18). ***Consider now from this day*** — I will now change my conduct towards you: *from, this day* that ye have begun heartily to rebuild my temple, and restore my worship, *I will bless you*. Whatever you *sow*, whatever you *plant*, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts.

Verse [Haggai 2:20](../../../kjv/haggai/2/20). ***Again the word of the Lord came*** — This was a *second* communication in the same day.

Verse [Haggai 2:21](../../../kjv/haggai/2/21). ***I will shake the heavens and the earth*** — *Calmet* supposes that the invasion of *Cambyses*, and his death, are what the prophet has in view by this *shaking of the heavens and the* *earth*: but this invasion and defeat happened *three years before* they had begun to work at the temple; and how could it be made a matter of *interest* to Zerubbabel? *Calmet* answers this, by translating the words in the *past tense*; and shows that the fact was recalled to Zerubbabel's attention, to fix his confidence in God, c. Bp. *Newcome* says we may well understand this and the *twenty-second* verse [Haggai 2:22](../../../kjv/haggai/2/22) of the calamity undergone by Babylon in the reign of Darius of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans.

Verse [Haggai 2:23](../../../kjv/haggai/2/23). ***In that day, saith the Lord*** — Some think, says this same learned writer, that *Zerubbabel* is put here for his *people* and *posterity*: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants. - *Herod*. lib. iii., sec. 220. *Justin*. i. 10. *Prideaux* places this event in the *fifth* year of Darius; others with more probability, in the *eighth* year. Compare [Zechariah 2:9](../../../kjv/zechariah/2/9).
***And will make thee as a signet*** — I will exalt thee to high dignity, power, and trust, of which the *seal* was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See [Jeremiah 22:24](../../../kjv/jeremiah/22/24); Cant. [Song of Solomon 8:6](../../../kjv/song-of-solomon/8/6); and see the notes on these two places.
***For I have chosen thee*** — He had an important and difficult work to do, and it was necessary that he should be assured of God's especial care and protection during the whole.
ON the *three* last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy.
"I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of *less* note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed 'a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.'
"I know not if the following view may be admitted as an explanation of this difficult passage. I take 'the shaking of the heavens and earth' here (as in [Haggai 2:6](../../../kjv/haggai/2/6)) to have a more distant and comprehensive meaning than can belong to Zerubbabel's time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms *then* existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take 'the heavens,' in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations.
"What, then, are we to understand by the promise made to Zerubbabel, 'I will make thee as a signet?' In the first place, the *restitution* of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the *four* first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ *Zerubbabel* as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the *permanency* of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very *name* blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive.
"In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, [Jeremiah 22:24](../../../kjv/jeremiah/22/24),) the *last* reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read [Jeremiah 22:24](../../../kjv/jeremiah/22/24) *thus*: 'As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, *be the signet* upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,' c.
"If it be considered that the kings of Judah were in an *especial* and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to *signets*, or royal seals contained in rings. Compare [Genesis 41:42](../../../kjv/genesis/41/42) [Esther 3:10](../../../kjv/esther/3/10); [Esther 3:12](../../../kjv/esther/3/12); [Esther 8:2](../../../kjv/esther/8/2); [Esther 8:8](../../../kjv/esther/8/8); [Daniel 6:7](../../../kjv/daniel/6/7). And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see [Zechariah 2:4-13](../../../kjv/zechariah/2/4-13); and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor.
"According to this view, by the promise, 'In that day; - I will make thee as a signet,' c., must be understood, that the preservation of the Jews as a distinct people, *when all the great* *empires of the heathen were overthrown*, would *manifest* the honour now conferred on Zerubbabel as *the instrument of their restoration* after the Babylonish captivity. Thus the promise to Abraham, [Genesis 12:2-3](../../../kjv/genesis/12/2-3), 'I will make of thee a great nation - and in thee shall all families of the earth be blessed,' evidently referred to a very distant future period and the honour connected with it could not be enjoyed by Abraham during his mortal life." - M. A. B.
I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth *has been* shaken another shaking, and time shall be swallowed up in eternity.

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