I will shake all the nations
The phrase "I will shake" comes from the Hebrew root "רָעַשׁ" (ra'ash), which conveys a sense of trembling or quaking. This imagery of shaking is often used in the Bible to describe God's powerful intervention in human affairs. Historically, this can be seen as a prophetic declaration of God's sovereignty over all nations, emphasizing that He can disrupt the established order to fulfill His divine purposes. The shaking signifies a divine upheaval that precedes a new order, often associated with judgment and renewal. In a spiritual sense, it reminds believers that God is actively involved in the world and that His plans will ultimately prevail, regardless of human resistance.

and they will come with all their treasures
The word "treasures" in Hebrew is "חֶמְדָּה" (chemdah), which can also mean "desirable things" or "precious things." This suggests that the nations will bring their wealth and valuable resources to Jerusalem. Historically, this can be seen as a foretelling of the wealth that would flow into Jerusalem during the time of the Second Temple, but it also points to a future eschatological fulfillment where the nations recognize the glory of God and bring their best to honor Him. Spiritually, it speaks to the idea that all good things ultimately belong to God and will be used for His glory. It encourages believers to offer their best to God, knowing that He is worthy of all honor and praise.

and I will fill this house with glory
The "house" refers to the temple in Jerusalem, which was being rebuilt during Haggai's time. The Hebrew word for "glory" is "כָּבוֹד" (kavod), which signifies weightiness, honor, and splendor. This promise of filling the house with glory is a reassurance to the people that the new temple, though seemingly less magnificent than Solomon's, would be filled with God's presence and majesty. Historically, this was fulfilled when the temple became the center of Jewish worship and later, in a greater sense, through the coming of Jesus Christ, who is the ultimate manifestation of God's glory. For believers, it is a reminder that God's presence is the true glory of any place of worship, and it calls them to seek His presence above all else.

says the LORD of Hosts
The title "LORD of Hosts" (Yahweh Sabaoth) emphasizes God's supreme command over the heavenly armies and all creation. It is a title that underscores His omnipotence and authority. In the context of Haggai, it reassures the people that the One who commands the armies of heaven is the same God who is committed to fulfilling His promises to them. Historically, this title would have been a source of comfort and strength to the Israelites, reminding them that their God is mighty and able to accomplish what He has declared. For contemporary believers, it serves as a powerful reminder of God's sovereignty and His ability to bring about His purposes in their lives and in the world.

(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., ???? ?? ??????? ?????? ??? ?????. 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 Frst, 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.

Verse 7. - All nations (Luke 21:25, where our Lord refers to the end of this world). But before Christ's first advent there was a general shaking of empires. Persia fell; Alexander's dominion was divided and gradually shattered before the might of Rome; Rome herself was torn with civil wars. The faith in the power of national gods was everywhere weakened, and men were prepared to receive the new revelation of one Supreme Deity, who came on earth to teach and save. Now is mentioned the object or consequence of this shaking of nations. The desire of all nations shall come. This is the rendering of the ancient Jewish expositors, the Chaldee Targum, and the Vulgate, which gives, Veniet desideratus cunctis gentibus. Tile words in this case point to a person, and this person can be no one else than the Messiaih for whom "all nations consciously or unconsciously yearn, in whom alone all the longings of the human heart find satisfaction" (Perowne). But there is difficulty in accepting this view. The word rendered "the desire" (chemdath) is singular, the verb "shall come" (bau) is plural, as if it was said in Latin, Venient desiderium omnium gentium. The LXX. translates, Ηξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν, "The choice things [or, 'portions'] of all the nations shall come." The plural verb seems fatal to the idea of a person being spoken of; nor is this objection answered by Dr. Pusey's allegation that the object of desire contains in itself many objects of desire, or Bishop Wordsworth's refinement, that Messiah is regarded as a collective Being, containing in his own Person the natures of God and man, and combining the three offices of Prophet, Priest, and King. Every one must see that both these explanations are forced and unnatural, and are conformed rather to theological considerations than to grammatical accuracy. Chemdah is used for "the object of desire," as 2 Chronicles 32:27, where it refers to Hezekiah's treasures, and 2 Chronicles 36:10, "the goodly vessels" of the temple (comp. Jeremiah 25:34; Nahum 2:9). Nowhere is any intimation given that it is a name applied to the Messiah; nowhere is any such explanation offered of the term so applied. The word is a common one; its meaning is well ascertained; and it could hardly have been understood in any but its usual acceptation without some preparation or further definition. This acceptation is confirmed by the mention of "the gold and silver" in ver. 8. The Revised Version cuts the knot by rendering, "the desirable things;" Perowne affirms that the plural verb denotes the manifoldness and variety of the gifts. This seems scarcely satisfactory. May it not be, as Knabenbauer suggests, that "the desire of all nations" forms one notion, in which the words, "all nations," have a predominating influence, and so the plural ensues by constructio ad sensum? The meaning, then, is that all nations with their wealth come, that the Gentiles shall devote their treasures, their powers, whatever they most highly prize, to the service of God. This is what is predicted elsewhere (e.g. Isaiah 55:5-7, 11, 13, 17), and it is called, metaphorically, coming with treasures to the temple. To hear of such a glorious future might well be a topic of consolation to the depressed Israelites. (For a further development of the same idea, see Revelation 21:24, 26.) I will fill this house with glory. There is a verbal allusion to the glory which filled Solomon's temple at the dedication (2 Chronicles 7:1), but the especial mode in which it is to be manifested in this case is not here mentioned. The previous clause would make the reference rather to the material offerings of the Gentiles, but a further and a deeper signification is connected with the advent of Messiah (as Malachi 3:1), with which the complete fulfilment commenced.

Parallel Commentaries ...


I will shake
וְהִרְעַשְׁתִּי֙ (wə·hir·‘aš·tî)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - first person common singular
Strong's 7493: To undulate, through fear, to spring

all
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

the nations,
הַגּוֹיִ֔ם (hag·gō·w·yim)
Article | Noun - masculine plural
Strong's 1471: A foreign nation, a Gentile, a troop of animals, a flight of locusts

and they will come
וּבָ֖אוּ (ū·ḇā·’ū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 935: To come in, come, go in, go

with all [their] treasures,
חֶמְדַּ֣ת (ḥem·daṯ)
Noun - feminine singular construct
Strong's 2532: Desire, delight

and I will fill
וּמִלֵּאתִ֞י (ū·mil·lê·ṯî)
Conjunctive waw | Verb - Piel - Conjunctive perfect - first person common singular
Strong's 4390: To fill, be full of

this
הַזֶּה֙ (haz·zeh)
Article | Pronoun - masculine singular
Strong's 2088: This, that

house
הַבַּ֤יִת (hab·ba·yiṯ)
Article | Noun - masculine singular
Strong's 1004: A house

with glory,
כָּב֔וֹד (kā·ḇō·wḏ)
Noun - masculine singular
Strong's 3519: Weight, splendor, copiousness

says
אָמַ֖ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

the LORD
יְהוָ֥ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

of Hosts.
צְבָאֽוֹת׃ (ṣə·ḇā·’ō·wṯ)
Noun - common plural
Strong's 6635: A mass of persons, reg, organized for, war, a campaign


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OT Prophets: Haggai 2:7 And I will shake all nations (Hagg. Hag. Hg)