Haggai Once Again I Will Shake the Heavens
How should nosotros sympathize the all-important, temple-making promises of Haggai ii?
Twice in this curt volume, "Haggai the prophet" announces that heaven and earth will be shaken by the Lord (two:half-dozen–7 and 2:21) and that on the other side of this cosmos-shaking event (or events), the Lord will institute a greater temple (two:nine) and restore promise for David's throne (2:22–23). Considering of the apocalyptic nature of these words, some take seen in them a prediction for a hereafter millennial temple. For instance, Mark Rooker says when addressing the temple in Ezekiel forty–48, "Similar references to a temple in the messianic kingdom include Isaiah ii:2–iv and Haggai 2:9" (A Example for Premillenialism, 130–31). Likewise, David Turner writes,
The prophet Haggai alludes to the fact that this temple was unimpressive when compared with the first. Withal, the word of the Lord confirms to Zerubbabel the promise that God is with the nation. With words that conceptualize Revelation 21:24–26 and 22:two, Haggai 2:six–9 promises that God's judgment of heaven and globe (cf. Heb. 12:26) will result in the nations' bringing their glory to the temple. Thus its latter terminate will be characterized past a greater peace and celebrity than that of the first temple. (David Fifty. Turner, "The New Jerusalem in Revelation 21:1–22:five," in Dispensationalism, Israel, and the Church, 269).
Interestingly, none of the big books of dispensational eschatology that I have on my shelf (e.g., Millennialism: The Ii Major Views past Charles 50. Feinberg; Things to Come by J. Dwight Pentecost; Christ'due south Prophetic Plans by John MacArthur and Richard Mayhue; The Case for Progressive Dispensationalism by Robert Saucy) address Haggai exegetically. Pentecost lists Haggai 2:1–nine every bit one of the passages he volition later expound on the concept of God's kingdom in the Old Attestation (442), simply he never returns to this passage. In fact, the most comprehensive exegetical statement I've found on Haggai is contained in theMacArthur Report Bible,where the comments interpret Haggai as testimony to a millennial kingdom with a rebuilt temple. Here are two examples.
ii:half-dozen, 7 I will shake. The shaking of the cosmic bodies and the nations goes beyond the historical removal of kingdoms and the establishment of others, such as the defeat of Persia by Hellenic republic (Dan. 7). Rather, the text looks to the calamity in the universe described in Rev. vi–19, the subjugation of the nations past the Messiah, and the setting upwards of His kingdom which will never exist destroyed (cf. Dan. two:44; 7:27; Zech. 14:16–21; Matt. 25:32; Luke 21:26; Heb. 12:26; Rev. 19:19–21). (1334)
two:ix this latter temple. The Jews viewed the temple in Jerusalem as ane temple existing in different forms at different times. The rebuilt temple was considered a continuation of Solomon'southward temple (cf. v. 3). Even so, the eschatological glory of the millennial temple, i.east., the latter temple, will far surpass even the grandeur of Solomon's temple (the former temple). I will give peace. This peace is not limited to that peace which He gives to believers (e.g., Rom 5:1), but looks alee to that ultimate peace when He returns to rule equally the Prince of Peace upon the throne of David in Jerusalem (Is. 9:6–7; Zech 6:13; Acts 2:xxx). (1335)
From these comments, nosotros get a clear perspective of a dispensational reading of this passage. But is that the all-time reading? Should nosotros conclude that Haggai, dated to 520 BC in the 2nd twelvemonth of the reign of Darius (one:1), is talking to the people of Israel about a hereafter kingdom and temple that comes on the other side of the messiah, whose kingdom they have not yet seen or understood? I don't retrieve and so, and in what follows I volition aim to provide an interpretation of Haggai two that pays closer attention to the historical context of his message and the canonical message of the kingdom of God come in the person and work of Jesus Christ.
In other words, instead of constructing a brick and mortar temple in the futurity with the words of Haggai, we should see how his words speak to the remnant addressed in his book (1:12, 14; 2:2) so how they speak to the people on whom the end of the ages has come (i Corinthians 10:11).
Haggai in Historical Context
Merely 38 verses, Haggai gives us four messages from the Lord (1:1–15; 2:1–9; 2:x–xix; 2:twenty–23). Each accept a particular historical date, the concluding two coming on the same day in the last month of 520 BC. Accordingly, Haggai is 1 of the nigh historically-rooted prophets in the Onetime Testament. While six of the Minor Prophets have explicit mention of their chronological provenance, none is as historical as Haggai. Besides, none is so tied to historical figures equally Haggai.
In the showtime two letters, Haggai addresses Zerubbabel and Joshua. In fact, Haggai eschews all forms of brevity by naming these men, along with the remnant of State of israel, every time he speaks to them. Likewise, in the 3rd and fourth message, he over again addresses the priests of Israel (2:10–19) and the Zerubbabel direct (2:20–23). From these time-stamped messages, information technology seems unlikely that Haggai is speaking directly about future events. While we will have to examine his words, the whole volume is grounded in God's restorative purposes in sixth century Jerusalem.
In fact, this historical reading of Haggai is made explicit in a passage like Haggai 2:19. In this closing word of the tertiary message, Haggai reports God's change in eye: "from this mean solar day on I volition bless you." This "twenty-four hour period" is the 24-hour interval when Jerusalem, responding to God'south word in the power of the Spirit, began to rebuild the temple (see 2:15). In other words, in contrast to Zechariah, the prophet who ministered alongside Haggai (come across Ezra v:1), Haggai received messages that pertained to the historical restoration of the temple. Zechariah'south nighttime visions were more frontward-looking, but Haggai only touches lightly on the latter celebrity of God's purposes (Haggai two:ix).
As we volition see, in that location are eschatological themes in Haggai, but we must stay on the footing in sixth century Jerusalem, before launching over inflow of Christ and landing at the millennial temple. Divorced from Christ's fulfillment of the Old Testament, I am dubious the original audience (the remnant in Jerusalem) could have had any sense of a eschatological temple. Rather, equally the rest of God's Word reveals, the future hope of a glorious temple is fostered by the already and not yet fulfillment of the OT promises brought on past Christ himself.
To that fulfillment we now turn.
Iii Futurity Fulfillments
Yahweh'due south 2d bulletin in Haggai is given to encourage the remnant of Israel who have begun rebuilding the temple. Many of them know this temple is smaller and lesser glorious than the previous 1 (see Ezra 3:12), so the Lord comforts them with two promises. First, he tells them that he is with them (vv. i–5); and second, he encourages them that this temple is not the finish of the story (vv. 6–9). Rather, this temple is but a preview of a subsequently, greater temple.
As with all the temples in the Old Testament, they are temporary houses whereby God dwells with his people. In the first, mankind enjoyed immediate admission to God. Only when sin entered the world, whatever such approach to God required priestly mediation, a system of sacrifice, and business firm whereby unclean people might approach the Lord through these mediating structures. Withal, the goal of the altars (before the Constabulary), the tabernacle, and the temples in Jerusalem were never ends in themselves.
As Haggai 2:1-5 teaches, God is the goal. The temple is but a necessary means to that end. Thus, he comforts them that despite the smaller size of his firm, he is with them. This is the good news of the second bulletin, every bit is the fact that this business firm will exist superseded by a house with greater celebrity. Thus, we come up to Haggai two:six–9, which reads,
For thus says the Lord of hosts: Yet once more, in a petty while, I will shake the heavens and the earth and the bounding main and the dry state. 7And I will shake all nations, and so that the treasures of all nations shall come in, and I volition fill this house with glory, says the Lord of hosts. 8The silvery is mine, and the gold is mine, declares the Lord of hosts. 9The latter celebrity of this house shall be greater than the one-time, says the Lord of hosts. And in this place I will give peace, declares the Lord of hosts.' "
This is the primary passage in Haggai where dispensational theologians would contend the Lord is speaking of the millennial kingdom. Nonetheless, from a close reading of this passage with the light of the full canon of Scripture, this passage is better understood as pointing to Jesus Christ and the "temple" he is constructing today (see Ephesians 2–four). In fact, in that location are at to the lowest degree iii ways Christ and his church, composed of Jew and Gentile (meet Ephesians 2:14–15), fulfills these words in Haggai with explicit reference in the New Attestation.
1. Shaking in this context is apocalyptic, but not necessarily a direct reference to the yet-future, end times.
From a full reading of the Bible, nosotros learn that this word ra-ash (quake, milk shake, tremble) is used in many contexts. Consider just a few of them.
Ra'ash commonly describes the earth quaking (Ps 18:seven), shaking (Is thirteen:13), or trembling (Ps 68:viii), perhaps at locust swarms (Jl 2:10) or kingdoms falling (Jr 10:ten). Mountains (Ps 46:iii), coasts, and islands (Ezk 26:15) quake; the skies (Jl 3:16), countryside (Ezk 27:28), and globe's foundations (Is 24:18) shake. Thresholds (Am ix:i) and walls (Ezk 26:10) milk shake. Every beast volition tremble before God (Ezk 38:20). Grain waves (Ps 72:16). The causative shows God shaking kingdoms (Is 14:16), fifty-fifty sky and earth (Hg two:six). He makes nations convulse (Ezk 31:sixteen) and horses leap (Jb 39:20). The noun ra'ash (17x) signifies convulsion (Ezk 38:19), military commotion (Jr 10:22), or the battle (Is 9:5). It is rumbling of chariots (Jr 47:three), including God'due south chariot with angel wings and wheels (Ezk 3:12–thirteen). Ra'ash indicates rattling of bones (Ezk 37:7) and whirring javelins (Jb 41:29). It is people's trembling as they swallow (Ezk 12:18). (HCSB Report Bible, 1566)
From its usage ra'ash does not necessitate the hereafter destruction of all things, as will occur on the last day. Rather, as the Lord has shaken kings and kingdoms throughout history, Haggai 2:6–7 indicates he will once again shake the world and all that is in information technology. The scope of this "shaking" requires further commentary. And the context of Haggai and the New Testament helps us define the scope of the shaking.
Starting time, Haggai 2:20–23 besides speaks of shaking and there it is defined as the nations surrounding Jerusalem in the days of Zerubbabel. The imminence of the shaking is stressed in that context, as is the reestablishment of David's throne. Significantly, in Haggai 2, the promise is not that the kingdom has come in Zerubbabel; rather God is promising to make him a sign of the kingdom to come up. Nevertheless, it is a shaking of the kingdoms on earth for David's heir to once again rise to prominence. This reading is confirmed by Haggai 2:seven, which also telescopes in on the shaking of nations.
Second, the future shaking is compared to the shaking in the past. Yahweh, "Yet one time more, in a little while, I volition shake the heavens and the earth . . ." Based on the context of Haggai 2:five, with God recalling his deliverance of State of israel from Egypt, information technology is likely that he is speaking of the shaking that happened at Sinai. Merely as he shook the globe when he came to brand a covenant with Israel, so he will again shake the earth. Only now, it will not just be one mountain and one people. Rather, in the new covenant, he will milkshake the whole globe, such that all peoples will feel his ability.
Third, this covenantal reading of Haggai two:vi is confirmed by Hebrews 12, which too identifies the first shaking as the shaking of Mount Sinai. In that later passage, the author of Hebrews contrasts Sinai with Zion, and states that a greater kingdom has come in the person and piece of work of Jesus Christ. He fifty-fifty says that we who are on earth bring together with the worship in heaven, whenever we gather in the proper noun of Christ.
This passage is the only place in the New Testament where Haggai is quoted, and significantly the application of Haggai two:6 is spelled out in Hebrews 12:25–29.
25 See that you exercise not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will nosotros escape if we decline him who warns from heaven. 26 At that fourth dimension his vox shook the earth, but at present he has promised, "Yet once more than I will milk shake not just the earth merely also the heavens." 27 This phrase, "Yet once more," indicates the removal of things that are shaken—that is, things that accept been made—in lodge that the things that cannot be shaken may remain. 28 Therefore permit us exist grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God adequate worship, with reverence and awe, 29 for our God is a consuming fire.
Like the volume of Haggai, which contains 27 references to God's vocalization, Hebrews calls the people who have gathered to worship God to mind his voice (v. 25). So, in the next verse (5. 26) he cites Haggai 2:half-dozen, interpreting the passage to hateful that the things which are shakeable (i.e., all creation) are being removed, but every bit the unshakeable things (i.e., what Christ has brought about by his resurrection and new creation) are now being established. Importantly, he says in v. 28, "Permit usa exist grateful for receiving a kingdom that cannot be shaken." In other words, the unshakeable kingdom is non something future; information technology is something present, something Christ's people are already receiving. Said more precisely, the future, unshakeable kingdom has entered into the shakeable nowadays through the person of Christ, now perfected and made indestructible through his resurrection (cf. 5:nine; seven:16).
From the testimony of Hebrews, therefore, we cannot read Haggai two:six–9 as a reference to some future kingdom and temple. For the remnant who heard these words, it was future. Only for the church, made of Jews and Gentiles, the prophetic future had come into the present through the person and piece of work of Jesus Christ. Thus, Hebrews teaches u.s. to read the shaking of the earth as being fulfilled in Christ. Today, every bit the earth continues to shake, the unshakeable things are being established. The church is both part of that unshakeable reality and God's appointed messenger to bring the good news of that unshakeable kingdom to the earth.
2. As God has shaken the world, the treasures of all the nations are now coming in.
When we read Haggai ii in light of Hebrews 12, we also see how a 2d statement is fulfilled in Christ. In Haggai 2:7, the Lord of hosts declares, "And I will shake all nations, so that the treasures of all nations shall come in, and I will make full this house with glory."
In the English language, this verse has often been understood equally a direct messianic prophecy, chiefly considering the word for "treasures" (hemdat = desirable things) is a singular give-and-take often rendered "want" (KJV). Nevertheless, such an interpretation does not reflect the best reading of the original Hebrew. The verb for "will come up in" is clearly plural, and thus the BHS suggests an emendation of the word "treasure" to "treasures." Notwithstanding, such emendation of the original text is unneeded if we consider treasure as collective whole (Motyer, "Haggai," in The Minor Prophets, 991).
Either manner, in context it is best to understand this give-and-take equally referring to the treasure(s) of the nations coming into the temple. As Alec Motyer puts it, "Haggai is making use of the exodus motif of taking spoil from the Egyptians (Exod 11:2–3; 12:35–36), where the precious metals and other materials the Egyptians gave provided beautification for the tabernacle (Exod 25:1–8; 35:21–29)" (991). This reading is supported by Haggai's reference to Egypt in 2:five and the mention of silverish and gold coming into temple in 2:eight.
However the question remains: When will this happen? When volition the treasures of the nations come into the temple? And when volition the temple's latter celebrity outstrip its previous splendor? Once again, Motyer is helpful.
In measure out this prediction was fulfilled in Haggai'southward temple (Ezra half-dozen:8–12), and, of class, in the splendor of its successor, Herod's temple (Luke 21:5; John 2:20), simply neither fulfilled the prediction of a move among kōl hagoyim (all the nations). . . . Exodus 40:34–35 and 1 Kings 8:half-dozen–11 show that the glory of Haggai has in mind is not the gilt adornment only the Lord'southward presence (here and in 2:8). In this regard also the coming house will be in no manner backside the former (rather, see 2:nine). (991)
Every bit mentioned higher up, Haggai is an eminently historical volume. And thus information technology is correct to see how the treasure of the nations would come to Jerusalem in the years later Haggai. Some of these riches would be sent by Darius (Ezra 6:eight–12), Artaxerxes (Ezra 7:12–26), and Seleucus 4 (2 Macabees three:iii) (Robert Alden, "Haggai," in Expositor's Bible Commentary, 7:586). Merely the full inclusion of all nations would expect until the New Testament, where the nations begin to stream towards the Lord'due south temple.
As Matthew 2:1–xi reports, the wise men from the east came to Jerusalem bringing gifts for the new born rex. Matthew cites Micah 5:2, a passage that in context speaks of the nations coming to Zion (meet Micah 4:1–5). Likewise, the report of gold, frankincense, and myrrh coming to Jesus makes a connection with Isaiah 60:6. Isaiah 60 is ofttimes seen as parallel to Haggai 2, as information technology describes how God will beautify his house in the twenty-four hour period of his return (Isaiah threescore:7).
Though conceivably these passages speak of the yet-future, cease times, information technology is all-time to sympathise the incoming treasure as being fulfilled in the days of Christ. In fact, the New Attestation speaks of Christ as the cornerstone of a new temple that is composed of all nations and growing into all the world (Ephesians ii:19–22). John 1:14 says that the Word of God came to "dwell" with his people: "And the Give-and-take became flesh and dwelt amidst us, and we accept seen his celebrity, glory as of the just Son from the Father, full of grace and truth." This is an unmistakeable "temple passage." Likewise, Jesus is called the dwelling place of God—"in him the whole fullness of deity dwells bodily" (Colossians ii:9; cf. 1:19)—and for all who have ears to hear, there is conspicuously a covenantal shift going on in the New Attestation.
No longer are the treasures of the temple gold and silverish but. Rather, they are the people from all nations who are being redeemed and made living stones in the business firm of God (see 1 Peter 2). Fifty-fifty more, if Haggai ii is presented in exodus terms, every bit Motyer suggests, then nosotros accept reason to believe that when Jesus spoke to Moses and Elijah about his exodus (Luke ix:31), that this would include the treasures of the nations coming into the temple he is amalgam. In fact, there is reason to believe Jesus words about his church building in Matthew sixteen:18 are a reference to the temple he is building ("on this rock, I will build my gathering"). Futhermore, Ephesians 4 understands Christ'due south victory over the death equally saving a people that he is now giving to the church building.
All in all, while presented in a dissimilar cardinal, the New Testament is taking up the temple images and prophesies of the Old Testament and uniting them to Christ. As the apostles, following Jesus, teach united states of america, the temple with latter celebrity is the people of God who are filled with the Spirit of God (1 Corinthians 3:sixteen; 2 Corinthians half-dozen:14–eighteen), who is now displaying his glory in u.s.a., as he conforms u.s.a. together into the image of Christ (cf. ii Corinthians three:18; cf. Romans 8:29). Therefore, it is non necessary or correct to skip over the Christ and his multinational temple to some future millennial kingdom when reading Haggai. Rather, Haggai is best understood in the historical context of his twenty-four hour period and the eschatological fulfillment that comes in Christ.
iii. The giving of peace is also fulfilled in Christ.
Finally, the terminal evidence of fulfillment in Haggai 2 is the mode peace is brought in the person and work of Christ. Haggai two:9 says that when the latter glory of the temple comes in, there will exist peace in this place. If the place is Jerusalem, which is the best option given the context of the temple in that city, there is an intentional play on words: in that location volition be peace (shalom) in this place (Jerusalem).
Once again, the testimony of the New Testament does non expect for some future era of peace to fulfill this hope. Rather, every bit Jesus insisted his disciples remain in this metropolis (Jerusalem), until the power is given from on high (encounter Luke 24:49), there is great reason to see the outpouring of the Spirit as the fulfillment of this peace.
Moreover, there are multiple passages which speak of Christ giving his disciples peace. Consider three places in John's Gospel, all of which relate to events soon to happen in his death and resurrection.
Peace I go out with you lot; my peace I give to you lot. Not as the world gives exercise I give to you. Let not your hearts exist troubled, neither let them be agape. (John 14:27)
I have said these things to you, that in me you lot may have peace. In the world you will have tribulation. Just take heart; I have overcome the globe." (John sixteen:33)
On the evening of that 24-hour interval, the commencement day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood amid them and said to them, "Peace be with you lot." 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace be with you lot. Every bit the Father has sent me, even so I am sending yous." 22 And when he had said this, he breathed on them and said to them, "Receive the Holy Spirit. 23 If yous forgive the sins of any, they are forgiven them; if y'all withhold forgiveness from whatever, information technology is withheld." (John twenty:19–21; cf. 5. 26)
It appears that the peace promised in Haggai 2:nine (and Zechariah half-dozen:9–15), is being fulfilled in the death and resurrection of Jesus Christ. Too, in Ephesians Paul speaks of Jesus beingness our peace, making peace, and proclaiming peace. This triple proclamation of peace is prepare in the context of the new covenant people of God, a people composed of Jews and Gentiles, people one time at state of war with one another, who are now given peace in Christ.
For he himself is our peace, who has fabricated united states of america both one and has broken down in his mankind the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in i body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were nearly. (Ephesians 2:fourteen–17)
Could a more powerful sit-in of Haggai 2:9's fulfillment in Christ be given? To be sure, we do not see the world at peace. Rather, nosotros encounter a world raging confronting the Prince of Peace. But for those who know Christ and take been raised to life in him (Ephesians 2:five) he gives us his peace, which we are called to maintain now (4:three) and proclaim in the gospel (6:fifteen), until the day when the Lord returns and makes all things new.
Moreover, every letter Paul writes is marked by "grace and peace." In Paul these are not mere platitudes or literary conventions of the day. He is reminding God'south eschatological people (run across 1 Corinthians 10:11), that they are the ones who have enjoyed God's peace, through spousal relationship in Christ, and the power of the Holy Spirit. Of which he says in another identify, connecting the Spirit and God's kingdom: "For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit" (Romans 14:17).
Reading Haggai in View of the Whole Bible
From a approved reading of Haggai two:half dozen–9, it seems best to see Christ and his eschatological people as the best interpretation of the later temple. Of course, this passage is not the only one that speaks of a temple in the Erstwhile Testament and there could be reason to believe that Christ and some afterward building fulfill this passage (every bit some Christians do). Merely what is entirely untenable is a belief that Haggai two speaks of some notwithstanding-future millennial temple that skips over the person and work of Christ.
To those in the days of Haggai, everything related to Christ, the church, and the end of the historic period was future. Only to us on whom the end of the ages take come, the eschatological work of Christ is already and not yet. And from a shut reading of Haggai in the low-cal of the whole Bible, it becomes evident how Christ wonderfully fulfills the promise of a later on, greater temple.
It is this temple that nosotros encounter Christ edifice by his Spirit and his Word today, and on that nosotros are called to exist apart of in our worship, witness, and piece of work. To that end, may we labor as nosotros hold fast to the cornerstone of this eschatological temple, proclaiming his decease and resurrection until he comes. (For more on that temple and all the temples in the Bible, see yesterday'south blog post.)
Soli Deo Gloria, ds
Photo by Jay Dantinne on Unsplash
Source: https://davidschrock.com/2018/05/25/i-will-shake-the-earth-reading-haggai-in-canonical-context/
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