Haggai 1:8
Go up into the hills, bring down lumber, and build the house, so that I may take pleasure in it and be glorified, says the LORD.
Go up into the mountains
This phrase is a direct command from God, urging the Israelites to take action. The Hebrew word for "go up" is "עֲלוּ" (alu), which implies an ascent, both physically and spiritually. The mountains symbolize a place of divine encounter and revelation, reminiscent of Moses receiving the Law on Mount Sinai. Historically, the mountains around Jerusalem were rich in resources, and this command emphasizes the need for the Israelites to actively seek out and utilize what God has provided for His purposes.

bring down timber
The act of bringing down timber signifies the preparation and gathering of necessary resources for the task at hand. The Hebrew word "עֵץ" (etz) for "timber" can also mean "tree" or "wood," indicating the raw materials needed for construction. This reflects the practical aspect of obedience to God’s command, requiring effort and labor. In a spiritual sense, it suggests the need to bring down or humble oneself, aligning with God’s will to build His house.

and build the house
"Build" in Hebrew is "בָּנוּ" (banu), which means to construct or establish. The "house" refers to the temple, the dwelling place of God among His people. This command is a call to restore the physical structure that represents God's presence and covenant with Israel. Historically, the temple was central to Jewish worship and identity, and its reconstruction was crucial for the restoration of their spiritual life. This phrase underscores the importance of prioritizing God’s dwelling place in our lives, both physically and spiritually.

so that I may take pleasure in it
The phrase "take pleasure" is derived from the Hebrew "אֶרְצֶה" (ertzeh), meaning to be pleased or satisfied. God’s pleasure is not in the physical structure alone but in the obedience and devotion of His people. This reflects the broader biblical theme that God delights in the heart and actions of those who seek to honor Him. The temple, therefore, is not just a building but a symbol of the relationship between God and His people.

and be glorified
The Hebrew word "אִכָּבֵד" (ikkaved) for "glorified" means to be honored or revered. God’s glory is the manifestation of His presence and majesty. The rebuilding of the temple was intended to restore God’s glory among the nations, demonstrating His power and faithfulness. This phrase highlights the ultimate purpose of all creation: to glorify God. It serves as a reminder that our actions should aim to reflect His glory in the world.

says the LORD
This closing phrase, "נְאֻם־יְהוָה" (ne'um-YHWH), asserts the divine authority behind the command. "LORD" in Hebrew is "יְהוָה" (YHWH), the sacred name of God, emphasizing His covenant relationship with Israel. This declaration assures the people that the instructions come from the highest authority, demanding their attention and obedience. It reinforces the idea that God is actively involved in the lives of His people, guiding and directing them for His purposes.

Persons / Places / Events
1. Haggai
A prophet who delivered God's messages to the people of Judah after their return from Babylonian exile. His ministry focused on encouraging the rebuilding of the temple in Jerusalem.

2. Zerubbabel
The governor of Judah during the time of Haggai's prophecy. He played a key role in the reconstruction efforts of the temple.

3. Joshua
The high priest at the time, who worked alongside Zerubbabel in leading the people in the rebuilding process.

4. The Temple
The central place of worship for the Israelites, which had been destroyed by the Babylonians. Rebuilding it was crucial for restoring proper worship and community life.

5. Mountains
The location from which the people were instructed to gather wood for the temple's reconstruction, symbolizing the effort and resources required to fulfill God's command.
Teaching Points
Prioritizing God's Work
Haggai 1:8 calls the people to prioritize the rebuilding of the temple, reminding us to put God's work first in our lives.

Obedience and Action
The command to "go up into the mountains, bring down timber, and build the house" emphasizes the need for active obedience in fulfilling God's directives.

God's Glory and Pleasure
The verse highlights that the purpose of rebuilding the temple is for God's pleasure and glory, teaching us to align our actions with God's desires.

Resourcefulness in God's Service
Gathering wood from the mountains signifies using available resources for God's purposes, encouraging us to be resourceful and diligent in our service to Him.

Community Effort
The rebuilding of the temple required collective effort, illustrating the importance of community and cooperation in achieving God's plans.
Bible Study Questions
1. How does Haggai 1:8 challenge us to prioritize God's work in our daily lives, and what practical steps can we take to do so?

2. In what ways can we apply the principle of obedience and action from Haggai 1:8 to our current spiritual journey?

3. How can we ensure that our efforts in serving God are aimed at bringing Him glory and pleasure, as emphasized in this verse?

4. What resources has God provided us with that we can use to further His kingdom, and how can we be more resourceful in utilizing them?

5. How can we foster a sense of community and cooperation in our church or small group to accomplish God's purposes, similar to the collective effort in rebuilding the temple?
Connections to Other Scriptures
Ezra 5-6
These chapters provide historical context for the rebuilding of the temple, detailing the challenges and eventual completion of the project under the leadership of Zerubbabel and Joshua.

Matthew 6:33
This verse emphasizes seeking God's kingdom first, which aligns with Haggai's call to prioritize the temple's reconstruction over personal interests.

1 Corinthians 3:16-17
Paul speaks of believers as God's temple, drawing a parallel to the physical temple's importance in Haggai's time and the spiritual temple of the church today.
God Glorified in the Building of ChurchesT. B. Summer, D. D.Haggai 1:8
The Building RisingJames Parsons.Haggai 1:8
The Duty of Building the Spiritual House of GodT. Grantham, B. D.Haggai 1:8
The Encouragement to Build the Lord's HouseJulius C. Hare, M. A.Haggai 1:8
The Sanctuary BuiltJ. W. Adams, D. D.Haggai 1:8
The Stirring AppealS.D. Hillman Haggai 1:3-11
People
Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, Zerubbabel
Places
Jerusalem
Topics
Appear, Bring, Build, Glorified, Glory, Hill-country, Hills, Honored, Honoured, Mountain, Mountains, Pleased, Pleasure, Rebuild, Says, Temple, Timber, Wood
Dictionary of Bible Themes
Haggai 1:8

     1070   God, joy of
     5240   building

Haggai 1:1-15

     5508   ruins

Haggai 1:2-11

     5923   public opinion

Haggai 1:5-9

     5845   emptiness

Haggai 1:5-11

     4438   eating

Haggai 1:5-12

     8479   self-examination, examples

Haggai 1:7-9

     7734   leaders, spiritual
     8840   unfaithfulness, to God

Haggai 1:8-9

     5340   house

Library
Vain Toil
'Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.'--HAGGAI i. 6 A large emigration had taken place from the land of captivity to Jerusalem. The great purpose which the returning exiles had in view was the rebuilding of the Temple, as the centre-point of the restored nation. With true heroism, and much noble and unselfish
Alexander Maclaren—Expositions of Holy Scripture

Lost Earnings
He that earneth wages earneth wages to put it into a bag with holes.' (Haggai i. 6.) In our Holiness Meetings we often speak of Full Salvation as a blessing to be obtained, and also a blessing to be retained; but I want now to turn the truth the other way round, and speak about 'losing the blessing'. These words of Haggai about the man who lost his earnings through a faulty bag will serve me as a text, and are very significant. As a figure of speech, the words are well understood. From the boy
T. H. Howard—Standards of Life and Service

The Abiding of the Spirit the Glory of the Church
By the mouth of His servant Haggai stern rebukes were uttered, and the whole people were aroused. We read in verse twelve of the first chapter, "Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him, and the people did fear before the Lord." All hands were put to the work; course after course of stone began to rise; and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Last Days of the Old Eastern World
The Median wars--The last native dynasties of Egypt--The Eastern world on the eve of the Macedonian conquest. [Drawn by Boudier, from one of the sarcophagi of Sidon, now in the Museum of St. Irene. The vignette, which is by Faucher-Gudin, represents the sitting cyno-cephalus of Nectanebo I., now in the Egyptian Museum at the Vatican.] Darius appears to have formed this project of conquest immediately after his first victories, when his initial attempts to institute satrapies had taught him not
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose
Leo the Great—Writings of Leo the Great

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Haggai
The post-exilic age sharply distinguished itself from the pre-exilic (Zech. i. 4), and nowhere is the difference more obvious than in prophecy. Post-exilic prophecy has little of the literary or moral power of earlier prophecy, but it would be very easy to do less than justice to Haggai. His prophecy is very short; into two chapters is condensed a summary, probably not even in his own words, of no less than four addresses. Meagre as they may seem to us, they produced a great effect on those who heard
John Edgar McFadyen—Introduction to the Old Testament

Links
Haggai 1:8 NIV
Haggai 1:8 NLT
Haggai 1:8 ESV
Haggai 1:8 NASB
Haggai 1:8 KJV

Haggai 1:8 Commentaries

Bible Hub
Haggai 1:7
Top of Page
Top of Page