Hag 2:9, Heb 12:27-28 | JFB | STEP | 9. The glory of this latter house . . . greater than of the former —namely, through the presence of Messiah, in (whose) face is given the light of the knowledge of the glory of God ( ; compare ), and who said of Himself, "in this place is one greater than the temple" ( ), and who "sat daily teaching in it" ( ). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple. in this place . . . peace —namely, at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" ( ). Thus the "glory" consists in this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty ( ); then it creates peace in the sinner's own heart ( ); then peace in the whole earth ( ). First peace between God and man, then between man and God, then between man and man ( ). As "Shiloh" ( ) means peace, this verse confirms the view that , "the desire of all nations," refers to Shiloh or Messiah, foretold in . . THIRD PROPHECY. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet.

Haggai 2:9

9. The glory of this latter house . . . greater than of the former—namely, through the presence of Messiah, in (whose) face is given the light of the knowledge of the glory of God (2Co 4:6; compare Heb 1:2), and who said of Himself, "in this place is one greater than the temple" (Mt 12:6), and who "sat daily teaching in it" (Mt 26:55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple.

in this place . . . peace—namely, at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (Col 1:20). Thus the "glory" consists in this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Ps 85:8, 10; Isa 9:6, 7; 53:5; Zec 6:13; 2Co 5:18, 19); then it creates peace in the sinner's own heart (Isa 57:19; Ac 10:36; Ro 5:1; 14:17; Eph 2:13-17; Php 4:7); then peace in the whole earth (Mic 5:5; Lu 2:14). First peace between God and man, then between man and God, then between man and man (Isa 2:4; Ho 2:18; Zec 9:10). As "Shiloh" (Ge 49:10) means peace, this verse confirms the view that Hag 2:7, "the desire of all nations," refers to Shiloh or Messiah, foretold in Ge 49:10.

Hag 2:10-19. THIRD PROPHECY. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet.

Hebrews 12:27-28

27. this word, Yet once more—So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS].

those things that are shaken—the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.

as of things . . . made—namely, of this present visible creation: compare 2Co 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

28. receiving—as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.

let us have grace—"let us have thankfulness" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."

acceptably—Greek, "well-pleasingly."

reverence and godly fear—The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in Heb 5:7; see on Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.