haggai

Background

Author.   The prophecy is attributed to Haggai (1:1, 12, 13; 2:1, 10, 20). Ezra also refers to him and his work (Ezra 5:1; 6:14). Even so, little is known of him. Though some think he may have seen the Solomonic temple, based on 2:3, the Jewish tradition is more credible, which says he was born in Babylon. In that case he must have returned after 537, since he is not listed as one of those that accompanied Zerubbabel (Ezra 2). He was the contemporary and collaborator with Zechariah.

Date of composition.   The four messages are dated to the very day. They are in chronological order, beginning 29 August 520, and concluding 18 December 520. (The date of the second message is 17 October.) The dating is from Darius Hystaspis’ accession to the crown, 522.

Historical setting.   The Babylonian empire was overthrown bloodlessly by the Medo-Persian alliance in 539. (See the Historical setting of Ezra-Nehemiah and Daniel for details.) Cyrus decreed that displaced peoples—specifically including Israel—could return to their homelands. Some 50,000 were led back by Zerubbabel, grandson of Jehoiachin, and Joshua, the high priest in 537 (Ezra 1–3). They soon rebuilt the altar and reinstituted Mosaic sacrifices, and set about to rebuild the temple which had been destroyed by Nebuchadnezzar in 586. Due to Samaritan harassment (534) and a subsequent Persian edict (530) the work on the temple was soon halted, with scarcely more than a foundation laid.

Not long after the accession of Darius Hystaspis to the throne Haggai and Zechariah began almost simultaneously[1] to urge the people to resume and complete the work of rebuilding the temple.  Some three-and-a-half years later the temple was finished in time for Passover, 516.

Argument

This book is a series of four messages delivered over a three-and-a-half month span, challenging and encouraging Israel concerning the rebuilding of the temple. The first message (1:2–11) is a challenge which bases its incentive on a rebuke. The people’s failure to rebuild was a manifestation of sin (complacency) which brought the Mosaic curse of infertility (1:6, 9–11). The response (1:12–15) shows that the people admitted the validity of the prophet’s charge. It also proves their faith, demonstrated by active obedience, as they set about the work some three weeks after the prophetic charge.

The second message (2:1–9), seven weeks after the first one, and nearly four weeks into the construction project, was one of encouragement that despite the present humble appearance of the temple, especially when compared to its predecessor, there would come a time when their temple would be glorious beyond even that of Solomon. This was a project worth supporting and seeing through to completion.

The third message (2:10–19), another nine weeks down the road, brought further encouragement by means of a present promise: that from that very day (18 December) blessing would return to their land (2:18–19). It had been removed not because of the cessation of the sacrifices, but because the sacrifices had been contaminated by the people’s sin (2:11–17). This was a sovereign divine prerogative exercised in response to, and as a positive reinforcement of the faithful work of the people.

The fourth message (2:20–23), delivered the same day as the third, provided still further encouragement to the nation (if they could be called that at this time) by promising the overthrow of nations presently subjugating her, and bolstered the authority of its leader by giving him an exalted place in the eschatological kingdom.

Outline

I. First Message (29 August): Challenge to rebuild the Temple  1

A. The setting  1:1

B. The message  1:2–11

1. Rebuke for self-centered complacency  1:2–4

2. The resultant (Mosaic) curse of infertility  1:5–6

3. Challenge to rebuild  1:7–8

4. Infertility curse repeated  1:9–11

C. The response  1:12–15

1. Obedience and reverence  1:12

2. Reassurance of God’s presence  1:13

3. Work resumed (21 September)  1:14–15

II. Second Message (17 October): Encouragement in light of future glory  2:1–9

A. The setting  2:1–2

B. The present modesty of the Temple  2:3

C. The reassurance of God’s presence  2:4–5

D. The future glory of the Temple  2:6–9

1. The time: in a little while  2:6

2. The glory  2:7–9a

3. The peace  2:9b

III. Third Message (18 December): Promise of cleansing, blessing  2:10–19

A. The setting  2:10

B. The principle: uncleanness contaminates  2:11–13

C. The moral: sacrifices contaminated  2:14

D. The promise: blessing  2:15–19

1. Past Mosaic (agricultural) cursing  2:15–17

2. Future (from THIS day) blessing  2:18–19

IV. Fourth Message (same day): Promise to exalt Israel through Zerubbabel  2:20–23

A. The setting  2:20

B. The future victory over the nations  2:21–22

C. The victor: “my Servant,” Zerubbabel  2:23