Verse-by-Verse Bible Commentary

Haggai 2:7

I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,' says the Lord of hosts.
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Church;   Gentiles;   Jesus Continued;   Scofield Reference Index - Christ;   Thompson Chain Reference - Messianic Prophecies;   Names;   Prophesies, General;   Titles and Names;   Torrey's Topical Textbook - Prophecies Respecting Christ;   Temple, the Second;   Titles and Names of Christ;  
Dictionaries:
American Tract Society Bible Dictionary - Haggai;   Messiah or Messias;   Zerubbabel or Zorobabel;   Bridgeway Bible Dictionary - Joshua the son of jehozadak;   Zechariah, book of;   Baker Evangelical Dictionary of Biblical Theology - Building;   Church, the;   Prophet, Christ as;   Charles Buck Theological Dictionary - Messiah;   Nativity of Christ;   Easton Bible Dictionary - Desire of All Nations;   Haggai, Book of;   Nativity of Christ;   Prophecy;   Fausset Bible Dictionary - Haggai;   Jeshua;   Tyre;   Zerubbabel;   Holman Bible Dictionary - Desire of All Nations;   Earthquake;   Haggai;   Hastings' Dictionary of the Bible - Priests and Levites;   Hastings' Dictionary of the New Testament - Glory;   New Jerusalem;   Thessalonians Epistles to the;   Morrish Bible Dictionary - Zerubbabel ;   The Hawker's Poor Man's Concordance And Dictionary - Christ;   Navel;   People's Dictionary of the Bible - Messiah;   Names titles and offices of christ;   Watson's Biblical & Theological Dictionary - Barrenness;   Holy Ghost;   Jesus Christ;  
Encyclopedias:
Condensed Biblical Cyclopedia - Jesus of Nazareth;   International Standard Bible Encyclopedia - Christs, False;   Desire of All Nations;   Eschatology of the Old Testament (with Apocryphal and Apocalyptic Writings);   Glory;   Haggai;   Joshua (3);   The Jewish Encyclopedia - Daniel, Book of;   Eschatology;   ;  
Devotionals:
Daily Light on the Daily Path - Devotion for November 19;  

Adam Clarke Commentary

And the Desire of all nations shall come - The present Hebrew text is as follows: הגוים כל חמדת ובאו . 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 חמדת ובאה 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; 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 labors 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; and of mounts coming against Jerusalem, Jeremiah 32:24; and of trees coming to adorn the temple, Isaiah 60:13; and of silver and gold coming into the temple, Joshua 6:19; and 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 fullness of the Gentiles shall be brought in.

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Clarke, Adam. "Commentary on Haggai 2:7". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/haggai-2.html. 1832.

Albert Barnes' Notes on the Whole Bible

And the desire of all nations shall come - The words can only mean this, the central longing of all nations

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. “The earnest expectation of the creature” did not begin with the Coming of Christ, nor was it limited to those, who actually came to Him Romans 8:19-22. “The whole creation,” Paul saith, “groaneth and travaileth in pain together until now.” It was enslaved, and the better self longed to be free; every motion of grace in the multitudinous heart of man was a longing for its Deliverer; every weariness of what it was, every fleeting vision of what was better, every sigh from out of its manifold ills, were notes of the one varied cry, “Come and help us.” Man‘s heart, formed in the image of God, could not but ache to be reformed by and for Him, though “an unknown God,” who should reform it.

This longing increased as the time drew near, when Christ should come. The Roman biographer attests the existence of this expectation, not among the Jews only, but in the East; this was quickened doubtless among the pagan by the Jewish Sibylline book, in that, amid the expectations of one sent from heaven, who should found a kingdom of righteousness, which the writer drew from the Hebrew prophets, he inserted denunciations of temporal vengeance upon the Romans, which Easterns would share. Still, although written 170 years before our Lord came, it had not apparently much effect until the time, when, from the prophecies of Daniel it was clear, that He must shortly come. 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.

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. The impulse did not cease even after its destruction. 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! I will shake heaven, and after that will come the Messiah.”

Since the words can only mean “the Desire of all nations,” he or that which all nations long for, the construction of the words does not affect the meaning. Herod doubtless thought to advance his own claims on the Jewish people by his material adorning of the temple; yet, although mankind do covet gold and silver, few could seriously think that, while a pagan immoral but observant poet could speak of “gold undiscovered and so better placed,” or our own of the “pale and common drudge ‹Tween man and man,” a Hebrew prophet could recognize gold and silver as “the desire of all nations.” Rabbi Akiba and Jerome‘s Jewish teachers, after our Lord came, felt no difficulty in understanding it of a person. We cannot in English express the delicacy of the phrase, whereby manifoldness is combined in unity, the Object of desire containing in itself many objects of desire.

To render “the desire of all nations” or “the desires of all nations” alike fail to do this. 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. 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.”

It is God‘s word, at once collectively and individually, which was to the Psalmist so sweet. 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. So here, the object of this longing was manifold, but met in one, was concentrated in One, 1 Corinthians 1:30. “in Christ Jesus, Who of God is made unto us wisdom and righteousness and sanctification and redemption.” That which the whole world sighed and mourned for, knowingly or unknowingly, light to disperse its darkness, liberty from its spiritual slavery, restoration from its degradation, could not come to us without some one, who should impart it to us.

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 Micah and Isaiah describe many peoples inviting one another Micah 4:2; Isaiah 2:3. “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. Isaiah 65:2.) God foretold of old; “Moses saith, I will provoke you to jealousy by them that are not a people: by a foolish nation I will anger you. But Esaias is very bold and saith, I was found of them that sought Me not.”

So until now and in eternity, “Christ is the longing of all holy souls, who long for nothing else, than to please Him, daily to love Him more, to worship Him better. So John longed for Him; “Come, Lord Jesus Revelation 22:20. 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. - I seek Him Who for us died; I long for Him Who for us rose.”

“Hungerest thou and desirest food? Long for Jesus! He is the bread and refreshment of Angels. He is manna, “containing in Him all sweetness and pleasurable delight.” Thirstest thou? Long for Jesus! He is the well of “living water,” refreshing, so that thou shouldest thirst no more. Art thou sick? Go to Jesus. He is the Saviour, the physician, nay, salvation itself. Art thou dying? Sigh for Jesus! He is “the resurrection and the life.” Art thou perplexed? Come to Jesus! He is “the Angel of great counsel.” Art thou ignorant and erring? Ask Jesus; He is “the way, the truth and the life.” Art thou a sinner? Call on Jesus! For “He shall save His people from their sins.” To this end He came into the world: “This is all His fruit, to take away sin.” Art thou tempted by pride, gluttony, lust, sloth? Call on Jesus! He is humility, soberness, chastity, love, fervor: “He bare our infirmities, and carried,” yea still beareth and carrieth, “our griefs.”

Seekest thou beauty? He is “fairer than the children of men.” Seekest thou wealth? In Him are “all treasures,” yea in Him “the fullness of the Godhead dwelleth.” Art thou ambitious of honors? “Glory and riches are in His house.” “He is the King of glory.” Seekest thou a friend? 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! Seekest thou wisdom? He is the Eternal and Uncreated Wisdom of the Father! Wishest thou for consolation and joy? He is the sweetness of souls, the joy and jubilee of Angels. Wishest thou for righteousness and holiness? He is “the Holy of holies;” He “is everlasting Righteousness,” justifying and sanctifying all who believe and hope in Him. Wishest thou for a blissful life? He is “life eternal,” the bliss of the saints. Long then for Him, love Him, sigh for Him! In Him thou wilt find all good; out of Him, all evil, all misery. Say then with Francis, ‹My Jesus, my love and my all!‘ O Good Jesus, burst the cataract of Thy love, that its streams, yea seas, may flow down upon us, yea, inebriate and overwhelm us.”

And I will fill this house with glory - The glory then was not to be anything, which came from man, but directly from God. It was the received expression of God‘s manifestation of Himself in the tabernacle Exodus 40:34-35. in Soloman‘s temple, 1 Kings 8:11; 2 Chronicles 5:14; 2 Chronicles 7:1-12, and of the ideal temple Ezekiel 43:5; Ezekiel 44:4. which Ezekiel saw, after the likeness of that of Solomon, that “the glory of the Lord filled the house.” When then of this second temple God uses the self-same words, that He will “fill it with glory,” with what other glory should He fill it than His own? In the history it is said, “the glory of the Lord filled the temple;” for there man relates what God did. Here it is God Himself who speaks; so He says not, “the glory of the Lord,” but, “I will fill the house with glory,” glory which was His to give, which came from Himself. 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.

The gold upon the walls, even had the second temple been adorned like the first did not fill the temple of Solomon. However richly any building might be overlaid with gold, no one could say that it is filled with it. 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.” His creatures bring Him such things as they can offer; they bring Isaiah 60:6 “gold and incense;” they Psalm 72:10 “bring presents” and “offer gifts;” they do it, moved by His Spirit, as acceptable to Him. God was never said to give these offerings to Himself.

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Bibliographical Information
Barnes, Albert. "Commentary on Haggai 2:7". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/haggai-2.html. 1870.

John Gill's Exposition of the Whole Bible

And I will shake all nations,.... By changing their governors, and forms of government; which was done by the Romans, when subdued by them; and by bringing in wars among them, which produced those changes; and by civil wars among the Romans themselves, in the several nations that belonged to them, which were notorious a little before the coming of Christ: or else this was to be done, and was done, by the preaching of the Gospel, both in Judea, and in the Gentile world, when all the inhabitants thereof were shaken by it, in one sense or another; some had their hearts and consciences shaken by the Spirit and grace of God through it, and were brought to embrace it, and profess it; yea, were brought to Christ, to yield obedience to him, his truths and ordinances; and others were moved with envy, wrath, and indignation at it, and rose up to oppose it, and stop the progress of it:

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. 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.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
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Bibliographical Information
Gill, John. "Commentary on Haggai 2:7". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/haggai-2.html. 1999.

Geneva Study Bible

And I will shake all nations, and d the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.

(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.
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Beza, Theodore. "Commentary on Haggai 2:7". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/haggai-2.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

shake — not convert; but cause that agitation which is to precede Messiah‘s coming as the healer of the nations‘ agitations. The previous shaking shall cause the yearning “desire” for the Prince of peace. Moore and others translate “the beauty,” or “the desirable things (the precious gifts) of all nations shall come” (Isaiah 60:5, Isaiah 60:11; Isaiah 61:6). He brings these objections to applying “the desire of all nations” to Messiah:

(1) The Hebrew means the quality, not the thing desired, namely, its desirableness or beauty, But the abstract is often put for the concrete. So “a man of desires,” that is, one desired or desirable (Daniel 9:23; Daniel 10:11, Margin; Daniel 10:3, Margin).

(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). But what is implied is not that the nations definitely desired Him, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Savior, shown in their painful rites and bloody sacrifices. 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.

(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. 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, that is, the Hebrew “come” is made in number to agree with “nations,” though really agreeing with “the desire.” 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. So in Song of Solomon 5:16, “He is altogether lovely,” in the Hebrew the same word as here, “all desires,” that is, altogether desirable, or the object of desires.

(4) Haggai 2:8, “The silver is mine,” etc.; accords with the translation, “the choice things of all nations” shall be brought in. But Haggai 2:8 harmonizes quite as well with English Version of Haggai 2:7, as the note on eighth verse will show; see on Haggai 2:8.

(5) the Septuagint and Syriac versions agree with Moore‘s translation. But Vulgate confirms English Version. So also early Jewish Rabbis before Jerome‘s time. Plato [Alcibiades, 2] shows the yearning of the Gentiles after a spiritual deliverer: “It is therefore necessary,” says Alcibiades on the subject of acceptable worship, “to wait until One teach us how we ought to behave towards the gods and men.” Alcibiades replies, “When shall that time arrive, and who shall that Teacher be? For most glad would I be to see such a man.” The “good tidings of great joy” were “to all people” (Luke 2:10).

The Jews, and those in the adjoining nations instructed by them, looked for Shiloh to come unto whom the gathering of the people was to be, from Jacob‘s prophecy (Genesis 49:10). The early patriarchs, Job (Job 19:25-27; Job 33:23-26) and Abraham (John 8:56), desired Him.

fill this house with glory — (Haggai 2:9). As the first temple was filled with the cloud of glory, the symbol of God (1 Kings 8:11; 2 Chronicles 5:14), so this second temple was filled with the “glory” of God (John 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 (Matthew 21:12-14); but that “glory” is to be revealed at His second coming, as this prophecy in its ulterior reference foretells (Malachi 3:1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic prophecies.

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This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Haggai 2:7". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/haggai-2.html. 1871-8.

Wesley's Explanatory Notes

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.

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.

The desire — Christ the most desirable, to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them who was to be the light of the Gentiles, as well as the glory of his people Israel.

With glory — The first temple had a glory in its magnificent structure, rich ornaments, and costly sacrifices; but this was a worldly glory; that which is here promised, is a heavenly glory from the presence of Christ in it. He that was the brightness of his father's glory, who is the glory of the church, appeared in this second temple.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
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Wesley, John. "Commentary on Haggai 2:7". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/haggai-2.html. 1765.

John Trapp Complete Commentary

Haggai 2:7 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.

Ver. 7. And I will shake all nations] First, by the civil wars between the Triumviri, not long before Christ’s incarnation. Secondly, by the general tax, Luke 2:3, when all went to be taxed every one into his own city. Thirdly, by the preaching and miracles of Christ and his apostles, whereby the nations were shaken out of their sinful condition, and brought to the obedience of faith by effectual conversion. Thus a Lapide. "I will shake all nations" with wonder at so great a mystery, with joy and with newness of life, saith Sa. The gospel (saith Forbes on Revelation 14:6) hath three degrees of operation in the hearts of men. First, it falleth to men’s ears as the sound of many waters, a confused sound, which commonly bringeth neither terror nor joy; but yet a wondering and acknowledgment of a strange force, and more than human power, Mark 1:22-23, Luke 4:32, John 7:46. This may be in the reprobate, Acts 13:41. The second effect is the voice of thunder, which brings not only wonder, but fear. This may also be in a reprobate, as Felix. The third effect, proper to the elect, is the sound of harping; while the gospel not only ravisheth with admiration, and shaketh the conscience with terror, but also filleth it with sweet peace and joy. Certain it is, that the gospel maketh a stir where it cometh, and brings an earthquake to men’s souls, as it did to the jailer’s, Acts 16:26-27, and Peter’s converts, Acts 2:37 And this partly through the frowardness of our affections, and partly through the malice of Satan, fearing the ruin of his kingdom. For, as for the gospel, this effect follows it, by accident. See Matthew 10:34-35, {See Trapp on "Matthew 10:34"} {See Trapp on "Matthew 10:35"} See also Luke 12:49. It is by accident to the sun that it maketh the dunghill stink. It is by accident to the sea that it maketh the passenger sick; the ill humours in his stomach disease him. So here.

And the desire of all nations shall come] That is, Christ, for so the apostle expoundeth it, Hebrews 12:25-26. And the Church saith of him, Totus ipse desideria, Song of Solomon 5:16, he is all over desirable ( Valete mea desideria. Goodbye my love, Cic. xiv. 2, ad Uxorem et Filiam to wives and daughters). And again, Isaiah 26:9 "With my soul have I desired thee in the night: yea, with my spirit within me will I seek thee early." "And unto Shiloh shall the gathering of the people be," saith Jacob, Genesis 49:10, as unto the standard bearer, Song of Solomon 5:10, the carcase, Matthew 24:28, as the doves scour to their columbaries, Isaiah 60:8. 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. And because the nations had not heard of Christ till he came in the flesh, and this coming of the desire of all nations seems to follow presently upon the preaching of the gospel, therefore Junius renders it Desiderati, the desirable ones of all nations, and interprets it, of the elect (the Septuagint also say the same, of οι εκλεκτοι των εθνων), who should come to the second temple in a spiritual sense, worshipping the same God that these good Jews did, and should come with strength of affection (as the Hebrew importeth), should make hard shift to come, Isaiah 66:20 "They shall bring your brethren as an offering to the Lord, upon horses, in chariots, and in litters," that is, though sick, weakly, and unfit for travel, yet rather in litters than not at all. Neither shall they come empty handed, but with all their desirable things (so some render this text), colligent omnes suos thesauros, saith Calvin, they shall come with strong affections, with liberal contributions, as Acts 4:34, and as Tyrus, who, when once converted, leaves hoarding and heaping up wealth (as formerly), and finds another manner of employment for it, namely, to uphold God’s worship, and to feed and clothe his saints, Isaiah 23:18.

And I will fill this house with glory] This rebuilding temple shall be honoured with Christ’s bodily presence (Diodati); and the spiritual temple, which is the Church, shall be honoured by my presence in spirit, the abundance of my graces, the light of my word, and power of my spirit, who shall rest upon my people as a spirit of glory when the world loadeth them with greatest ignominy, 1 Peter 4:14, rest upon them by a blessed Shechinah.

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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Trapp, John. "Commentary on Haggai 2:7". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/haggai-2.html. 1865-1868.

Sermon Bible Commentary

Haggai 2:7

I. Jesus was the Desire of all nations—(1) as the Kinsman of the whole human family; (2) because He only could bestow those precious blessings which the world needed; (3) because all nations shall one day be made happy in Him.

II. 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.

III. 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.

J. N. Norton, Old Paths, p. 11.


I. Once Christ was the Desire of all nations, even though when He came unto His own His own received Him not, and was in very truth despised and rejected of men. Nevertheless, of this there can be no doubt, that the world, by woful experience, had learned its need, had found out its want of a Saviour. His first coming was looked to with desire. Let us ask our consciences whether we look to His second coming with anything but dismay and dread. It took four thousand years to make men feel their want of a Saviour; it has taken but half that time to make one moiety of those who, nevertheless, call themselves by His name, to live in practical unbelief; and the other moiety to regard His second coming with terror, and not with joy.

II. What made Him the Desire of all nations? It was this, they wanted some hope, some refuge beyond this miserable world. Their present was dark; their future was darker still. The pleasures of sin for a season—that made up their life. And death was unredeemed with one single ray of brightness. Remorse they might know; despair might haunt them: but of the peace and consolations of a faithful follower of Jesus they had never tasted. No wonder that a Saviour from themselves, and from sin and death, was the "Desire of all nations."

III. Ours is the last twilight of the world. Ages ago we were warned that we were in the last times, and so we are brought to the thought of that second coming of Him who, at His first coming, was the Desire of all nations. To that we must look; for the signs of that coming we must watch. Are we preparing for it? Are we trying at least to desire our Lord's return? It is only in the way of watchfulness and prayer that this desire can be attained.

E. W. Paget, Helps and Hindrances to the Christian Life, vol. i., p. 1.


I. There is a Desire of all nations; something all human beings are vaguely longing for which would put them right. Many of them do not know it, but it is Jesus Christ. 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. In old phrase which use has emptied of all real meaning to many of us, He is the satisfying portion of the soul.

II. It is a great thing, if a sorrowful too, about the human heart, that it cannot be satisfied. It marks our Divine original, that we never can for long enjoy the real satisfiedness of ruminating cattle, that have got all they want. What all men seek—unawares seek—is Christ. The happy days that do not come, the quiet content that surely will be reached at last—all are in Him, and in the life and the home to which He would lead us if we would but go.

A. K. H. B., From a Quiet Place, p. 131.


References: Haggai 2:7.—E. Dukes, Christian World Pulpit, vol. vi., p. 248; Preacher's Monthly, vol. ii., p. 357, vol. iv., p. 312; G. Huntington, Sermons for the Holy Seasons of the Church, p. 1; G. Brooks, Outlines of Sermons, p. 408. Haggai 2:8, Haggai 2:9.—J. C. Hare, Sermons in Herstmonceux Church, vol. ii., p. 101. Haggai 2:11-14.—Ibid., p. 123. Haggai 2:13, Haggai 2:14.—Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 362. Haggai 2:17.—Ibid., Evening by Evening, p. 218. Haggai 2:19.—A. Scott, Christian World Pulpit, vol. xvi., p. 268. Haggai 2:20-23.—J. C. Hare, Sermons in Herstmonceux Church, vol. ii., p. 143.

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Charles Simeon's Horae Homileticae

DISCOURSE: 1234

CHRIST THE DESIRE OF ALL NATIONS

Haggai 2:7. The Desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts.

MANKIND are apt to imagine that God is pleased with what is grand and magnificent in their eyes; hence the many splendid edifices that have been raised to his honour: but a contrite heart is a more acceptable residence for God than even the temple of Solomon itself [Note: Isaiah 66:1-2.]. 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.]. To encourage them to complete the structure, the prophet was sent to declare, that, however inferior this should be to the former in point of magnificence, it should exceed that in glory; for that the Messiah himself should adorn it with his own personal appearance.

Let us inquire,

I. Who is the person here spoken of—

The prophet does not speak of desirable things, as silver and gold [Note: Some, indeed, put that interpretation on the text: but it is not probable that such an event would be so solemnly introduced; or that such a fact ever took place in the degree supposed; or that, if it did, the glory of their temple could by such means be brought to exceed that of the former, considering how many things there were in the former, of which the latter was destitute.]. He refers to Christ’s advent, and appearance in the flesh. Christ is here properly called “the Desire of all nations [Note: All nations indeed do not actually desire him, because they know him not: but they may be said to desire him, just as the whole creation is said to be waiting for the manifestation of the sons of God, &c. Romans 8:19-21. or, as Mount Zion is said to be the joy of the whole earth, Psalms 48:2.]”—

Many in all nations do desire him—

[The Jews, by means of their captivities, or flight, were scattered through the Assyrian, Chaldean, Persian, and other empires, and since the establishment of Christianity there are Christians in every part of the globe. Amongst these, there is indeed found a considerable difference with respect to clearness of knowledge and fervour of affection; but the desire of them all accords with that of the Apostle [Note: Philippians 3:8-10.].]

All nations, if they knew him, would desire him—

[He has in himself all imaginable excellencies, as God, as man, as mediator. Would we desire a mighty Saviour? he is God over all [Note: Romans 9:5.]. Would we desire one in our own nature? he was made flesh [Note: John 1:14.]. Would we desire one that had testified his love? he has died for us [Note: Ephesians 5:2.]. Would we desire one that from his own experience might sympathize with us? he has been tempted like us for this purpose [Note: Hebrews 4:15; Hebrews 2:18.]. If any hear of him, and desire him not, the reason is plain [Note: 2 Corinthians 4:4.]—.]

He did in due season honour the temple with his presence—

[The season of his appearance there was foretold [Note: He was to come while the temple was standing; Malachi 3:1 and the text. About forty years after his death it was utterly demolished.]. At the appointed time he was brought thither by his parents [Note: Luke 2:27.]: at twelve years old he sat there among the doctors [Note: Luke 2:46.], and afterwards it became the frequent place of his resort.]

The prospect of this event was peculiarly consoling on account of,

II. The consequences of his advent—

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.].”

He more than supplied all those things which were wanting in this temple

[Though many of the sacred vessels were restored to the Jews by Cyrus, there was much that was irrecoverably lost. The Shechinah, the bright cloud, the symbol of the Deity, was withdrawn: the ark, with all that it contained, was missing [Note: viz. a copy of the law, the pot of manna, and Aaron’s rod that budded.]: the urim and thummin, or breast-plate, whereby the high-priest discovered the Divine will, was also gone: the fire, that came down from heaven, was extinguished. These defects however were more than supplied to the latter temple by the presence of Jesus. 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.]: 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. Thus did it excel in glory, even in those very particulars wherein it appeared most defective.]

He also exhibited in it a brighter display of the Deity than ever had been seen in the former temple

[The glory of God did indeed fill the temple of Solomon [Note: 1 Kings 8:10-11.], but in Christ it shone with brighter, though less dazzling splendour. Behold the condescension of the Deity, in that he not merely dwelt with man, but became man! Behold the wisdom, in every discourse that Jesus uttered [Note: John 7:46.]! Behold the power, in in his miraculous cures, and irresistible operation on the minds of men [Note: Matthew 21:12.]! Behold the grace, in his treatment of the adulterous woman [Note: John 8:11.]! Such an exhibition of the Divine perfections in the temple far overbalanced every defect.]

Application—

[Wherever Christ dwells, he imparts a glory. And has he not yet a temple to which he will come [Note: Matthew 18:20; Matthew 28:20.]? Will he not vouchsafe his presence in his ordinances? And will not his presence in them make them glorious [Note: Isaiah 60:7; Isaiah 60:13.]? Will he not also make the souls of his people his habitation [Note: 2 Corinthians 6:16.]? And will not the soul, in which he takes up his residence, be transformed [Note: Isaiah 55:13.]? Let him then be “the desire of our hearts; nor let us ever be satisfied till we possess that privilege [Note: Ephesians 2:21-22.]—.]

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Simeon, Charles. "Commentary on Haggai 2:7". Charles Simeon's Horae Homileticae. https://www.studylight.org/commentaries/shh/haggai-2.html. 1832.

Matthew Poole's English Annotations on the Holy Bible

I will shake 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 the subduing their neighbours, and their dissensions and homebred wars, all hushed by Augustus a little before Christ’s birth. These convulsions began a little after this prophecy, and continued long, in which the Jews, under the Maccabees, had their share.

The Desire of all nations shall come; Christ, the most desirable, because the most helpful to all nations, which some proselytes in all ages did come to the knowledge of, and did earnestly desire; and who was desired by all that knew their own misery. and his sufficiency to save them, who was to be the light of the Gentiles as well as the glory of his people Israel. The Messiah’s coming (the Jews do own) is foretold in this text, yet will they not see how this

yet a little while is long since past, and the true Messiah long since come.

I will fill this house, which you now build, this second temple. The first had a fulness of glory in its magnificent structure, rich ornaments, and costly sacrifices, but this was a worldly glory; that which is here promised is a heavenly glory from the presence of Christ in it. He that was the brightness of his Father’s glory, who is the glory of the church, appeareth in this second temple.

With glory, of my presence, preaching, healing, and comforting, saith the Messiah, the King of glory, who entered these everlasting doors, Psalms 24:7,8. This was before the desolation of this temple by the Romans, a demonstration that the Messiah should come whilst this second temple stood. But now the hardened Jew seeks to evade this text.

Saith the Lord of hosts: this is a solemn sealing the certainty of the thing in this prophet, and Zechariah, and Malachi, who style him Lord of hosts near a hundred times.

I will shake 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 the subduing their neighbours, and their dissensions and homebred wars, all hushed by Augustus a little before Christ’s birth. These convulsions began a little after this prophecy, and continued long, in which the Jews, under the Maccabees, had their share.

The Desire of all nations shall come; Christ, the most desirable, because the most helpful to all nations, which some proselytes in all ages did come to the knowledge of, and did earnestly desire; and who was desired by all that knew their own misery. and his sufficiency to save them, who was to be the light of the Gentiles as well as the glory of his people Israel. The Messiah’s coming (the Jews do own) is foretold in this text, yet will they not see how this

yet a little while is long since past, and the true Messiah long since come.

I will fill this house, which you now build, this second temple. The first had a fulness of glory in its magnificent structure, rich ornaments, and costly sacrifices, but this was a worldly glory; that which is here promised is a heavenly glory from the presence of Christ in it. He that was the brightness of his Father’s glory, who is the glory of the church, appeareth in this second temple.

With glory, of my presence, preaching, healing, and comforting, saith the Messiah, the King of glory, who entered these everlasting doors, Psalms 24:7,8. This was before the desolation of this temple by the Romans, a demonstration that the Messiah should come whilst this second temple stood. But now the hardened Jew seeks to evade this text.

Saith the Lord of hosts: this is a solemn sealing the certainty of the thing in this prophet, and Zechariah, and Malachi, who style him Lord of hosts near a hundred times.

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Poole, Matthew, "Commentary on Haggai 2:7". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/haggai-2.html. 1685.

Expository Notes of Dr. Thomas Constable

At the same time, Almighty Yahweh would shake all the nations; His return will upset the political and governmental structures of the world (cf. Zechariah 14:1-4). The nations would bring their wealth to the Israelites, like the Egyptians gave their treasures to the departing Hebrews at the Exodus (cf. Exodus 3:21-22; Exodus 11:2-3; Exodus 12:35-36).

Some English translations have "the desire of all nations will come." This "desire" could be an impersonal reference to the wealth that the nations desire (cf. Isaiah 60:5; Zechariah 14:14). [Note: Robert B. Chisholm Jeremiah, "A Theology of the Minor Prophets," in A Biblical Theology of the Old Testament, p421; idem, Handbook on . . ., pp452-53; Taylor, p161-65.] Or this could be a personal reference. In this case it could be a messianic prophecy, which is why some translations capitalized "Desire." Charles Wesley followed this second interpretation when he wrote the Christmas hymn "Hark! The Herald Angels Sing." "Come, Desire of nations, come! Fix in us Thy humble home. The Hebrew text does not solve the problem, which is interpretive. Perhaps the Lord was deliberately ambiguous and had both things in mind: the wealth of the nations and Messiah. [Note: Herbert Wolf, Haggai and Malachi, pp34-37.]

"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." [Note: Charles L. Feinberg, " Haggai," in The Wycliffe Bible Commentary, p893.]

The Lord also promised to fill the temple with glory. The temple in view must be the millennial temple rather than the second (restoration) temple in view of the context. This glory could be the wealth that the nations will bring to it (cf. Isaiah 60:7; Isaiah 60:13). Or the glory in view may be the glory of God"s own presence (cf. Exodus 40:34-35; 1 Kings 8:10-11; Ezekiel 43:1-12). Simeon referred to the infant Jesus as "the glory of your people Israel" ( Luke 2:32). However, Jesus" presence in Herod"s temple only prefigured the divine glory that will be present in the millennial temple.

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Constable, Thomas. DD. "Commentary on Haggai 2:7". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/haggai-2.html. 2012.

George Haydock's Catholic Bible Commentary

Little. Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. (Calmet)

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Haydock, George Leo. "Commentary on Haggai 2:7". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/haggai-2.html. 1859.

E.W. Bullinger's Companion Bible Notes

the desire. 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. Compare 1 Samuel 9:20. 2 Chronicles 21:20.

shall come. The verb is plural: hence some would refer it to the treasures of "silver and gold" of Haggai 2:8. But when two nouns stand together (as here) the verb may agree in member with either noun. Here it agrees with "nations" in number, but with the object desired in reality. The Septuagint reads "the elect of all the nations".

glory. This refers to the future millennial Sanctuary of Ezekiel (App-88), as it follows after the great shaking of this verse and Revelation 6:12-17. Moreover this "glory" is connected with the final peace (Haggai 2:9, Isaiah 9:6; Isaiah 60:18). The second Temple was connected with "grace", not "glory", and was followed by wars, not peace (Matthew 10:34; Matthew 24:6-8. Luke 12:51).

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Bullinger, Ethelbert William. "Commentary on Haggai 2:7". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/haggai-2.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

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.

And I will shake all nations - not convert; but I will cause that agitation which is to precede Messiah's coming, as the healer of the nations' agitations. The previous shaking shall cause the yearning "desire" for the Prince of peace. Moore, etc., translate, 'the beauty,' or "the desirable things (the precious gifts) of all nations shall come" (Isaiah 60:5; Isaiah 60:11; Isaiah 61:6 ). He brings these objections to applying "the Desire of all nations" to Messiah.

(1) The Hebrew [ chemdat (Hebrew #2532)] means the quality, not the thing desired-namely, its desirableness or beauty. But the abstract is often put for the concrete. So 'a man of desires' - i:e., one desired or desirable (margin, Daniel 9:23; Daniel 10:3; Daniel 10:11).

(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). But what is implied is not that the nations definitely desired Him, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. 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.

(3) The verb "shall come" [ baa'uw (Hebrew #935)] is plural, which requires the noun to be understood in the plural, whereas, if Messiah be intended, the noun is singular. 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." 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. So in Song of Solomon 5:16, He is altogether lovely;" in the Hebrew [w

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Haggai 2:7". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/haggai-2.html. 1871-8.

Ellicott's Commentary for English Readers

(7) And the desire of all nations shall come.—Better, and the precious things of all the nations shall come—scil., shall be brought as offerings. (Comp. Zephaniah 3:10; Zechariah 14:16.) So apparently the LXX., ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν. The rendering of the Authorised Version, which is based on Jerome’s et venit desideratus cunctis gentibus, is grammatically impossible with the present text, for the verb “come” is plural, not singular. Its retention in some of the modern commentaries is mainly attributable to a natural unwillingness to give up a direct Messianic prophecy. 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. It is the answer to those who sorrowed when they contrasted the mean appearance of this present house with the glories of that built by Solomon (Haggai 2:3). It also explains the otherwise meaningless utterance in Haggai 2:8. Another possible rendering is that adopted by Fürst, and (at one time) by Ewald, “And the pick of the nations shall come,” scil., with offerings to the Temple. The significance of the utterance is the same with either translation—scil., that by agencies not specified the Gentile world is to be converted and induced to offer worship and homage to Jehovah.

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Ellicott, Charles John. "Commentary on Haggai 2:7". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/haggai-2.html. 1905.

Treasury of Scripture Knowledge

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.
I will shake
Ezekiel 21:27; Daniel 2:44,45; 7:20-25; Joel 3:9-16; Luke 21:10,11
and the
Genesis 3:15; 22:18; 49:10; Zechariah 9:9,10; Luke 2:10,11,27,46; Romans 15:9-15; Galatians 3:8
I will fill
Exodus 40:34,35; 1 Kings 8:11; 2 Chronicles 5:14; Psalms 80:1; Malachi 3:1; Luke 19:47; 20:1; Luke 21:38; John 1:14; 2:13-17; 7:37-39; 10:23-38; Colossians 2:9
Reciprocal: Exodus 29:43 - sanctified;  2 Chronicles 7:1 - the glory;  Psalm 24:7 - King;  Psalm 60:2 - broken;  Psalm 85:9 - glory;  Song of Solomon 8:1 - that thou;  Isaiah 13:13 - I will;  Isaiah 23:11 - stretched;  Isaiah 60:2 - the Lord;  Isaiah 60:7 - I will;  Jeremiah 30:18 - the palace;  Ezekiel 31:16 - made;  Ezekiel 38:19 - Surely;  Ezekiel 43:5 - the glory;  Ezekiel 44:4 - the glory;  Amos 8:8 - the land;  Haggai 1:8 - I will be;  Haggai 2:21 - I will;  Zechariah 2:5 - the glory;  Zechariah 8:22 - GeneralMatthew 11:3 - Art;  Matthew 12:6 - GeneralLuke 7:19 - Art;  Luke 12:56 - that;  Luke 24:44 - in the prophets;  John 7:14 - the temple;  Acts 13:32 - how;  2 Corinthians 3:10 - had;  Hebrews 12:26 - Yet once;  1 Peter 1:10 - which;  1 Peter 2:7 - you;  Revelation 6:12 - the sun

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Torrey, R. A. "Commentary on Haggai 2:7". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/haggai-2.html.