Haggai 1:9
You expected much, but behold, it amounted to little. And what you brought home, I blew away. Why? declares the LORD of Hosts. Because My house still lies in ruins, while each of you is busy with his own house.
You expected much
This phrase reflects the anticipation and hope of the Israelites upon returning from exile. The Hebrew root for "expected" is "qavah," which conveys a sense of waiting with eager anticipation. Historically, the Israelites had high hopes for prosperity and restoration after their return to Jerusalem. This expectation was not just for material wealth but also for spiritual renewal and national restoration. The context here is a reminder of the human tendency to place hope in material outcomes rather than in God’s promises and timing.

but behold, it amounted to little
The contrast between expectation and reality is stark. The Hebrew word for "behold" is "hinneh," often used to draw attention to something significant or surprising. The Israelites' efforts resulted in disappointment, highlighting the futility of labor without divine blessing. This serves as a spiritual lesson that without prioritizing God’s will, human efforts can lead to unfulfilled expectations. Historically, this reflects the economic struggles faced by the post-exilic community, emphasizing the need for divine favor.

When you brought it home
This phrase suggests the act of gathering and storing resources. The imagery here is of bringing harvests or goods into one's home, symbolizing security and provision. However, the historical context shows that despite their efforts, the Israelites faced scarcity. This can be seen as a metaphor for spiritual barrenness when God is not the center of life. The act of bringing home implies ownership and control, yet it underscores the lesson that true provision comes from God.

I blew it away
The phrase indicates divine intervention. The Hebrew word for "blew" is "pah," which can mean to scatter or disperse. This action by God serves as a corrective measure, reminding the Israelites of His sovereignty. It reflects the covenant relationship where God disciplines His people to bring them back to faithfulness. Historically, this could relate to natural calamities or economic failures that the Israelites experienced, interpreted as signs of divine displeasure.

Why? declares the LORD of Hosts
This rhetorical question is posed by God Himself, emphasizing His authority and the seriousness of the situation. The title "LORD of Hosts" (Yahweh Sabaoth) underscores God’s supreme command over heavenly armies, highlighting His power and ability to control earthly events. The question invites reflection and self-examination, urging the Israelites to consider their priorities and actions. It serves as a call to repentance and realignment with God’s purposes.

Because My house remains in ruins
The phrase points to the physical and spiritual neglect of the temple, which symbolized God’s presence among His people. The Hebrew word for "ruins" is "hareb," indicating desolation and abandonment. The temple's condition reflects the spiritual state of the nation, showing a lack of reverence and priority for God. Historically, the rebuilding of the temple was crucial for the restoration of worship and community identity. This neglect is a metaphor for the Israelites' misplaced priorities.

while each of you is busy with his own house
This highlights the self-centeredness of the people, focusing on personal gain over communal and spiritual responsibilities. The Hebrew word for "busy" is "rats," meaning to run or rush, suggesting a frantic pursuit of personal interests. This behavior contrasts with the communal effort required to rebuild the temple. The historical context shows that the Israelites prioritized their homes and livelihoods over the collective worship and honor of God, leading to their economic and spiritual struggles. This serves as a timeless reminder of the importance of putting God first in all aspects of life.

Persons / Places / Events
1. Haggai
A prophet sent by God to the people of Judah after their return from Babylonian exile. His mission was to encourage 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 Remnant of the People
The group of Israelites who returned from exile and were tasked with rebuilding the Temple.

5. Jerusalem
The city where the Temple was located, central to Jewish worship and identity.
Teaching Points
Prioritizing God's Work
Haggai 1:9 highlights the importance of putting God's work first. The people focused on their own homes while neglecting the Temple, leading to dissatisfaction and lack.

Consequences of Neglect
The verse illustrates that neglecting God's priorities can lead to unfulfilled lives and divine discontent.

Call to Action
Just as the Israelites were called to rebuild the Temple, believers today are called to build God's kingdom through service and obedience.

Reflection on Resources
Consider how personal resources (time, money, talents) are being used. Are they aligned with God's purposes?

God's Faithfulness
Despite the people's neglect, God remains faithful and provides opportunities for repentance and restoration.
Bible Study Questions
1. How does Haggai 1:9 challenge you to evaluate your current priorities in life?

2. In what ways can you relate the rebuilding of the Temple to building God's kingdom in your own community?

3. Reflect on a time when you experienced dissatisfaction or lack. How might this relate to the principles found in Haggai 1:9?

4. How can the teachings in Haggai 1:9 be applied to modern-day church life and community involvement?

5. What steps can you take to ensure that your personal resources are being used to honor God and further His kingdom?
Connections to Other Scriptures
Ezra 5-6
These chapters provide historical context for the rebuilding of the Temple, detailing the challenges and opposition faced by the Israelites.

Matthew 6:33
This verse emphasizes seeking God's kingdom first, which parallels Haggai's message about prioritizing the Temple's reconstruction.

Malachi 3:10
This passage speaks about bringing tithes into the storehouse, which connects to the theme of prioritizing God's house and receiving His blessings.
The Stirring AppealS.D. Hillman Haggai 1:3-11
People
Darius, Haggai, Jehozadak, Josedech, Joshua, Shealtiel, Zerubbabel
Places
Jerusalem
Topics
Affirmation, Almighty, Armies, Behold, Blew, Blow, Breath, Bring, Busy, Care, Declares, Desolate, Got, Home, Hosts, Lies, Lieth, Remains, Ruin, Ruins, Run, Running, Runs, Says, Takes, Waste, Wherefore, Whilst, Yourselves
Dictionary of Bible Themes
Haggai 1:9

     5447   poverty, causes
     5465   profit
     5835   disappointment
     5973   unreliability

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

Haggai 1:9-10

     4430   crops

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 1:9 NIV
Haggai 1:9 NLT
Haggai 1:9 ESV
Haggai 1:9 NASB
Haggai 1:9 KJV

Haggai 1:9 Commentaries

Bible Hub
Haggai 1:8
Top of Page
Top of Page