Haggai 2:9

“The latter glory of this house will be greater than the former,” says the Lord of hosts, “and in this place I will give peace,” declares the Lord of hosts. (NASB)

In what ways will the glory of this House (Zerubbabel's) be greater than the former (Solomon's)?

2 Answers 2


The angelic Annunciation to the Shepherds of the birth of Messiah in Luke 2:14 contains the phrase "glory to God in the highest". This same Messiah was taken into the "latter house" for His circumcision according to Luke 2:27, performed on the 8th day from birth according to Leviticus 12:3, at which time the name of the child was officially declared and given to the priests for the genealogical record Luke 2:21, a custom still kept by many Jews and some Christian groups today.

I submit that the greater glory prophetically spoken of by YHVH in Haggai 2:9 refers to the moment in time, just eight days after the angels cried out to the shepherds, when Christ was brought into the temple, circumcised, and given His name.

In the somewhat parallel account in Matthew, specifically 1:21, we are told that the reason why the Messiah was named Jesus was because He would save His people from their sins. In such a context, consider the following verses as having some bearing: Psalm 79:9, Isaiah 46:13, Revelation 15:4 and 19:1.

As the Incarnate Word, Jesus, therefore, as Begotten Son, is the very glory of God. And that glory was brought into the "latter house" mentioned by YHVH in Haggai 2:9.

  • Votive (+1) quiet a good answer, I believe there are could be some more posibilities Commented Dec 15, 2017 at 19:13
  • Votive I have a question ,How could Jesus be God incarnate if he was born of a woman? Jesus referred to himself as "the Son of Man" about 80 times in the Gospels. This shows that he was a human being and not God Incarnate, Paul wrote that Jesus was "manifest in the flesh" (1 Timothy 3:16, John 1:14) And that His earthly sojourn was spoken of as “the days of his flesh.” (Heb 5:7)Like you said, he was born of a woman as a human and was circumcised on the 8th day ,this indicates that he did not merely assume a fleshly body, as angels did in the past. (Genesis 19:1) Commented Dec 15, 2017 at 20:20
  • Hi, O. Nicholas. Thanks for responding. To answer your questions, it requires a swerve away from the intent of the original question into personally held beliefs and convictions on the nature and identity of the Messiah. While I am not averse to doing so, I'm not sure it's proper etiquette to do so here. If there is a way you and I can discuss the issue separately, away from this question, I am happy to do so. I have a "create chat-room" option available to me. Perhaps once I figure out how to use it, we can discuss the issue further in such a setting, if you like, of course. :) Commented Dec 16, 2017 at 7:28
  • Votive, I agree with you and would be please to chat with you. Commented Dec 19, 2017 at 15:57

Augustine saw in this verse a prophecy of the New Covenant:

Surely the glory of the house of the New Testament is greater than that of the old because it was built of better materials, namely, those living stones that are human beings renewed by faith and grace. Yet precisely because Solomon’s temple was renovated—was made new—it was a prophetic symbol of the second Testament which is called the New. Accordingly we must understand the words God spoke by Haggai’s mouth, (And I will give peace in that place*, as referring to the place for which the temple stood. Since the restored temple signified the church, which Christ was to build, those words can mean only I will give peace in that place [the church] which this place [the rebuilt temple] prefigures. (All symbols seem in some way to personify the realities of which they are symbols. So, St. Paul says, The rock was Christ,1 because the rock in question symbolized Christ.) Not, however, until the house of the New Testament receives its final consecration will its greater glory in relation to the house of the Old Testament be made perfectly clear. This will take place at the second coming of him whom the Hebrew text calls the desire of all nations [v.7]. Obviously his first coming was not desired of all nations, for unbelievers did not even know whom they should desire to come. In the end too, as the Septuagint puts it with equal amount of prophetic meaning, the chosen of the Lord shall come from all nations. Then, truly, only the chosen shall come, those of whom St. Paul says, even as he chose us in him before the foundation of the world.2,3

1. 1 Corinthians 10:4
2. Ephesians 1:4
3. City of God XVIII.48

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