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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Haggai 2:20–23. His three-level outline is real structure in the source text, so it is rendered as structure.
After Haggai's sermon ad populum - to the people, here follows one, the same day, ad magistratum - to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (Hag 2:21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. "Go to him," says God, "and tell him it shall be well with him and his remnant, and let that make him easy."
I.Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (Hag 2:21, Hag 2:22): I will shake the heavens and the earth. This he had said before (Hag 2:6, Hag 2:7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job 38:13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall.
1.Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Psa 20:7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them.
2.Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God's church, that will not repent to give him glory; it seems likewise designed as a promise of Christ's victory over the powers of darkness, his overthrow of Satan's throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father.
II.Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, Hag 2:23.
Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion - that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple.
1.Zerubbabel is here owned as God's servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father's servant in the work of redemption, but faithful as a Son, Isa 42:1.
2.He is owned as God's elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, Pe1 2:4. And he is the head of the chosen remnant; in him they are chosen.
3.It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God's right hand, but was plucked thence (Jer 22:24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God's right hand. This intimates,
(1.)The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Dan 7:13), is hidden in the shadow of his hand, Isa 49:2.
(2.)The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Est 3:10. Our Lord Jesus is the signet on God's right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 21 onwards) And the word of the Lord came a second time to Haggai on the twenty-fourth day of the month, saying: Speak to Zerubbabel, governor of Judah, saying: I will shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations. I will overthrow chariots and their riders. Horses and their riders shall also fall, each by the sword of his brother. On that day, declares the Lord of hosts, I will take you, Zerubbabel son of Shealtiel, my servant, declares the Lord, and make you like a signet ring, for I have chosen you, declares the Lord of hosts. In the LXX version, (the following words) were added: 'sea and dry land,' and it has 'less' (text): 'I will overthrow the strength of the kingdoms of the nations,' which is understood in a more complete sense from the reading of the LXX. Furthermore, it should be noted that on the same day, that is, on the twenty-fourth of the ninth month, without the month number being mentioned, because they were prophesying about the coming of Christ and his kingdom, the second discourse of our Lord is addressed not to Haggai as before, and not even to the prophet Haggai as in the fourth vision, but only to Haggai, that is, to the one celebrating the feasts of the Lord, because (Christ) is not said to be coming, but to be about to come and to be seen. And how did Abraham see the day of Christ, and rejoice (John 8); and John pointed out the Lamb of God with his finger (John 1): so also, seeing the kingdom of the Son of God, he would have in himself all the solemnities. In this place, there are different opinions among many: For some suspect that the first coming is spoken of; others, the second, when He is to come in His majesty. We accept both, because He reigned when He came, and will reign afterwards. However, if we want to learn about the end of the world, we will say what the apostle speaks of to the Corinthians: 'To destroy all principality, and power, and virtue, that God may be all in all' (I Cor. XV). And because it is mystical and pertains to the end of things, the prophet is commanded to speak only to Zorobabel, whom we have shown to have come in the type of Christ because of the assumption of the body from the seed of David. Therefore, these things are said to happen in the end, that the figure of this world passes away, and a new heaven and a new earth are created, and the Lord shakes the heaven and the earth, and destroys every principality, power, and virtue, and scatters the kings of the kingdoms, as it is written in Hebrew, and annihilates every opposing strength, so that even those who reigned before and the nations under their rule will benefit from the destruction of their kingdom, and with every eagerness for battle abolished, peace will follow; for this is what is said: And I will overthrow the chariots, or chariots, and their riders, and the horses will go up and their riders will go down. And so that you may know concerning the overthrow of the chariots and the falling horsemen, this is what we mean: See how it is said about Christ in Zechariah that He comes as a gentle king, riding upon a foal of a donkey, and He will destroy the chariots from Ephraim (Zechariah 9), and the horse from Jerusalem, so that there may be one flock and one shepherd, and both the Gentiles and the Jews may be held under the peaceful shepherd. But in order for these things that are perverse to be destroyed, each person will rise up against his brother with a sword (which I believe to be the sharpest expression of doctrine, cutting off every perverse thing), cutting off everything that is contrary. But the end of all these things is the best. For after the destruction of the suns, and the strengths of the rulers, and the chariots, and the horses, and the horsemen, on that day, says the Lord Almighty: I will take you, Zerubbabel, the son of Salathiel, my servant. However, servant is called because of the human body, for then the Son himself will be subject to him who subjected all things to himself, and in all things subject, he himself will be seen. But when this is fulfilled, God will place him as a seal in his hand: For God the Father has sealed him (John VI, 27): and this is the image of the invisible God, and the form of his substance: so that whoever believes in God, will be sealed as it were with a ring.
I beg you, reader, to forgive the speaker's rapid discourse, and not to demand the elegance of speech which I have lost through many years of studying the Hebrew language: although Alecto always considers me to have been an infant and mute. To whom shall I say: The Lord will give the word to the one who evangelizes, with much power (Ps. LXVII, 12).
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Summary
Haggai 2:21 delivers a sovereign declaration from the Lord through the prophet Haggai to Zerubbabel, the governor of Judah. This powerful prophetic word announces God's impending, comprehensive intervention in the world, stating His intent to "shake the heavens and the earth." It underscores God's ultimate control over all creation and human affairs, serving as both a warning of divine judgment and an assurance of His redemptive purposes, particularly concerning the Davidic line and the establishment of His eternal kingdom.
Context
Literary Context
This verse is part of the fourth and final message delivered by Haggai, following a series of exhortations and promises given to the post-exilic community. The preceding verses (Haggai 2:20-23) focus specifically on Zerubbabel, building upon the earlier prophecy in Haggai 2:6-9. While Haggai 2:6 spoke of shaking nations and the earth to bring the "desire of all nations," Haggai 2:21 expands this concept to include the heavens, emphasizing an even grander, cosmic upheaval. The immediate context of Haggai 2:22-23 reveals that this shaking is preparatory for the overthrow of earthly kingdoms and the exaltation of Zerubbabel as God's chosen "signet ring," a symbol of divine election and authority.
Historical & Cultural Context
The Book of Haggai is set in 520 BC, approximately 16 years after the first wave of Jewish exiles returned to Jerusalem from Babylonian captivity under the decree of Cyrus the Great. The initial enthusiasm for rebuilding the Temple had waned, with the people prioritizing their own homes over God's house. The prophets Haggai and Zechariah were raised up by God to stir the people to resume and complete the Temple reconstruction. Zerubbabel, a descendant of King David and the appointed governor of Judah, served as the civil leader, working alongside High Priest Joshua. This prophecy comes at a critical juncture, as the Temple foundation had been laid, but the full work was far from complete. The mention of "governor of Judah" highlights his divinely appointed civil authority in a time when Judah was a Persian province, providing a link to the Davidic covenant and a future king.
Key Themes
The central themes of Haggai 2:21 resonate deeply with the broader theological message of the book and the Old Testament. Firstly, Divine Sovereignty and Power is paramount, as God declares His absolute control over the cosmos and all human affairs, capable of initiating immense, transformative changes. The "shaking" signifies a disruption of established orders, a judgment on the proud, and a preparation for God's ultimate kingdom. Secondly, Eschatological Significance is evident; while immediately relevant to Zerubbabel's time, this prophecy has profound implications for future events, pointing to the culmination of history in the establishment of God's eternal kingdom. The "shaking" anticipates a time of great upheaval before the Lord's final reign, a concept echoed in other prophetic books like Isaiah 24 and Joel 2. Thirdly, Assurance to the Davidic Line is a crucial theme. Despite the coming turmoil, the message to Zerubbabel is one of divine favor. As a descendant of David, he represents the continuity of the Davidic covenant, foreshadowing the Messiah. This promise sets the stage for the subsequent declaration in Haggai 2:23, where God affirms Zerubbabel as His "signet ring," symbolizing chosen status and authority amidst chaos.
Exposition and Analysis
Key Word Analysis
This primitive root denotes a violent trembling, quaking, or commotion. It is used to describe the shaking of the earth (e.g., earthquakes), but also the agitation or trembling of nations or individuals, often in response to divine judgment or presence. In Haggai 2:21, its usage implies an intense, purposeful, and comprehensive disruption orchestrated by God Himself, affecting both physical and geopolitical realities, rather than merely a natural phenomenon.
This word, a dual form, refers to the sky or the celestial realm. It encompasses both the visible atmosphere where clouds move and the higher ether where celestial bodies revolve. Its inclusion here, alongside "earth," emphasizes the cosmic and universal scope of God's impending action, indicating that His transformative power extends beyond the terrestrial to the entire created order.
This term refers to the earth at large, a specific land, or ground. In this context, it signifies the terrestrial realm, including human societies, nations, and the physical world. When paired with "heavens," it underscores the totality of God's intended shaking, signifying that no part of creation, no human institution or power, will be exempt from His sovereign intervention.
Verse Breakdown
"Speak to Zerubbabel, governor of Judah, saying,"
This opening phrase establishes the divine origin and specific recipient of the prophecy. Haggai is commanded by God to deliver this message directly to Zerubbabel, highlighting his pivotal role as the civil leader of the returned exiles and a descendant of King David. The address underscores the personal and authoritative nature of God's communication through His prophet.
"I will shake the heavens and the earth;"
This is the core prophetic declaration. The first-person "I will shake" emphasizes God's direct, active, and sovereign agency. The object of this shaking, "the heavens and the earth," signifies the entire created order—both the celestial and terrestrial realms. This phrase conveys an act of immense, comprehensive, and transformative power, indicating a radical disruption of the existing order, not merely a localized event but a cosmic reordering orchestrated by God Himself.
Literary Devices
Haggai 2:21 employs several powerful literary devices to convey its profound message. Hyperbole is evident in the declaration "I will shake the heavens and the earth." While it literally describes an impossible physical event, its purpose is to convey the immense, all-encompassing nature of God's power and the radical extent of His impending intervention. This is not a literal seismic event affecting the entire cosmos but a metaphorical expression of divine judgment and reordering that will impact all established systems and powers, both human and natural. Closely related is Symbolism, where the "shaking" represents a period of profound upheaval, judgment, and transformation. It symbolizes the dismantling of earthly kingdoms and the removal of all that is unstable or opposed to God's will, paving the way for His eternal kingdom. The phrase also functions as Divine Speech, a direct utterance from God, emphasizing His absolute authority and the certainty of His word. This direct address underscores the prophetic nature of the book and God's active involvement in human history.
Theological and Thematic Connections
Haggai 2:21's declaration of God shaking the heavens and the earth is a profound statement of divine sovereignty and eschatological promise, echoing throughout biblical theology. It signifies not merely a physical tremor but a comprehensive divine intervention that will dismantle all human systems, powers, and even the created order itself, to establish God's unshakeable kingdom. This shaking is a purposeful act of judgment and purification, preparing the way for the ultimate reign of God and the Messiah. It assures believers that amidst global instability and the collapse of earthly powers, God remains firmly in control, working out His eternal purposes. This theme of divine shaking is not unique to Haggai but is a recurring motif in prophetic literature, pointing to a future, decisive act of God that will bring about His ultimate reign.
Reflection and Application
In a world often marked by political instability, natural disasters, and social upheaval, Haggai 2:21 offers both a sobering reality and profound comfort. It reminds us that God remains utterly sovereign over all things, and no event, however chaotic or overwhelming, is outside His purview or ultimate purpose. The "shaking" of heavens and earth serves as a powerful reminder that all earthly systems, powers, and even the physical creation are temporary and subject to God's ultimate decree. This should cultivate in us a deep trust in God's control, freeing us from anxiety about the future and encouraging us to invest our lives in what is eternal. While the world may tremble, God's kingdom is unshakeable, providing a secure foundation for our hope. Just as Zerubbabel was called to be faithful in rebuilding the temple amidst tumultuous times, we are called to persevere in God's work, knowing that He is orchestrating His grand plan, even through periods of global "shaking." Our ultimate security is found not in stable earthly conditions, but in the unchanging character and sovereign will of God.
Questions for Reflection
FAQ
What does "shake the heavens and the earth" literally mean?
While the phrase "shake the heavens and the earth" sounds like a literal cosmic upheaval, in prophetic literature, it is primarily a metaphorical and hyperbolic expression. It signifies a comprehensive, radical, and divinely orchestrated disruption of the established order, encompassing both the natural world and human political and social structures. It speaks to God's absolute power to dismantle and reorder all things, bringing judgment upon unrighteousness and preparing the way for His ultimate kingdom. This concept is further elaborated in Hebrews 12:26-27, where the shaking is interpreted as the removal of all that is created and perishable, leaving only God's unshakeable kingdom.
Who was Zerubbabel and why was this message directed to him?
Zerubbabel was a significant figure in the post-exilic period, serving as the governor of Judah. He was a descendant of King David (as seen in Matthew 1:12 and Luke 3:27) and played a crucial role, alongside High Priest Joshua, in leading the Jewish people who returned from Babylonian captivity. The message was directed to him because he was the civil leader responsible for the rebuilding of the Temple in Jerusalem. God's specific address to Zerubbabel in Haggai 2:21-23 not only encouraged him in his immediate task but also served as a prophetic assurance of God's enduring covenant with the Davidic line, foreshadowing the coming Messiah who would establish an eternal kingdom.
Christ-Centered Fulfillment
Haggai 2:21, with its pronouncement of God shaking the heavens and the earth, finds its ultimate and profound fulfillment in Jesus Christ. While initially a promise of divine intervention in the post-exilic world and a foreshadowing of the overthrow of earthly powers, the New Testament interprets this "shaking" as a cosmic and eschatological event culminating in the establishment of God's eternal, unshakeable kingdom through Christ. The author of Hebrews explicitly references Haggai's prophecy, stating that the shaking "now once more" refers to the removal of what can be shaken, so that "what cannot be shaken may remain" (Hebrews 12:26-27). This unshakable reality is the kingdom of God, inaugurated by Christ's first coming and consummated at His second. Jesus, as the true Davidic King, is the ultimate "signet ring" of God, the chosen one through whom God's authority and purposes are manifested (Revelation 19:11-16). The "shaking" ultimately prepares for the "new heavens and new earth" (Revelation 21:1) where righteousness dwells, a reality secured by Christ's atoning work and His victorious reign as the Lamb of God who takes away the sin of the world (John 1:29). Thus, Haggai's prophecy points beyond the immediate historical context to the cosmic reign of Christ, who brings true and lasting stability amidst all earthly turmoil.