Hag 1 | TNotes | STEP | Book of Haggai — Quick facts: Purpose: To encourage the Jews to resume Temple reconstruction and to promote spiritual renewal Author: Haggai Date: 520 BC Setting: Jerusalem, almost twenty years after Cyrus had allowed the Jews to return and rebuild the Temple Book of Haggai — Overview: Setting In 538 BC Cyrus the Great, king of Persia, issued a decree permitting conquered peoples who had been deported by the Babylonians to return to their homelands (see Ezra 1:1-11 ). The first emigrants to return to Jerusalem were led by Sheshbazzar, the first governor of the restored community (Ezra 1:5-11 ). In their enthusiasm, the returned exiles soon began to rebuild the altar and the Temple (Ezra 3:1-13 ), but local pagan residents threatened the Israelites and discouraged them from their God-given work (Ezra 4:4-24 ). The construction site lay neglected for nearly twenty years after their return. The Hebrew people were gloomy during this period. Selfishness crippled community spirit, and apathy and disillusionment detracted from their worship. Only a small percentage of Hebrew exiles had actually returned to Judah, the city walls still lay in ruins, the Temple of God was a pile of rubble, and drought and blight ravaged the land. Judah languished as a Persian vassal state while the surrounding nations harassed the leadership in Jerusalem and thwarted their timid improvement efforts. When Haggai began preaching in 520 BC , a severe drought was affecting the land (Hag 1:11 ). God sent him to motivate the Israelites to rebuild God’s Temple and to encourage the spiritual renewal of the people of Jerusalem. In response, the people resumed the rebuilding (1:14 ), and the project was completed in March 515 BC (see Ezra 6:15 ). Summary Each of Haggai’s four messages highlights a different theological concern. The first sermon (ch 1 ) challenged the Judeans to stop giving their personal comfort first priority and to focus on restoring proper worship of God by rebuilding his Temple. The second message (2:1-9 ) assured the community that God had not forgotten the promises of blessing and restoration made by the earlier prophets. The glory of the Lord would once again fill the Temple (2:7 ). These were not just empty words to bolster a beleaguered remnant, but the sure words of God’s promise to his chosen people. The third message (2:10-19 ) has ritual purity as its dominant theme. Haggai reminded his audience that the instructions of the law of Moses were still operative. God expects his people to be holy, even as he is holy (see Lev 11:44-45 ). Haggai’s final and perhaps most important message (Hag 2:20-23 ) reestablished the prominence of King David’s descendants in Israel’s religious and political life. David’s dynasty was crucial to the restoration of the Hebrew people after the Babylonian Exile (see Jer 23:5 ; 33:15 ; Ezek 37:24 ). Zerubbabel was a descendant of King David; his commission to serve as the Lord’s “signet ring” marked the beginning of God’s restoration of Israel (Hag 2:23 ; cp. Jer 22:24 ) and pointed to Jesus Christ, a descendant of David (Matt 1:1 ) who would rule in righteousness forever. Authorship The book of Haggai is silent as to its authorship, but it is probable that Haggai wrote his own sermons (1:1 , 3 ). The Bible records no biographic information about the prophet Haggai, but his ministry is attested by Ezra 6:14 . Haggai probably wrote his book sometime between delivering his sermons (520 BC ) and the completion of the Temple (515 BC ), an event that the prophecy does not mention. Date Haggai delivered his messages between August and December of 520 BC , the second year of the rule of Darius I, king of Persia (see Hag 1:1 , 15 ; 2:1 , 10 ). Haggai’s ministry in postexilic Judea overlapped that of Zechariah, who began preaching in Jerusalem in November of that year (see Zech 1:1 ). Literary Genre While not a magnum opus like the books of Isaiah or Jeremiah, Haggai does have literary character. Haggai especially uses rhetorical questions to emphasize his thesis in three of the four messages (see 1:4 ; 2:3 , 19 ). He repeats words or phrases to set the tone for his sermons (e.g., the repeated “look at what’s happening,” 1:5 , 7 ; 2:15 ), and he engages in wordplay on occasion (e.g., Hebrew khareb , “ruins” [1:4 ] and khoreb , “drought” [1:11 ]). Haggai’s written messages are presumably summaries of more lengthy sermons. The messages are oracles —authoritative messages inspired by God. Oracles often include formulaic expressions that use stock words and phrases. Several of these formulas occur in Haggai: the “date” formula (e.g., “the second year of King Darius’s reign,” 1:1 ; 2:1 , 10 , 20 ), the “message” formula (“the Lord gave/sent a message,” 1:1 ; 2:1 , 10 , 20 ), the “God-as-speaker” formula (“says the Lord ,” 1:7 , 13 ; 2:4 ), and the “covenant relationship” formula (“I am with you,” 2:4-5 ). Meaning and Message Haggai’s four brief sermons sounded a wake-up call to a community that was spiritually asleep. His message was to “get up and go to work” rebuilding the Lord’s Temple in Jerusalem. Haggai correlated the community’s lack of agricultural and economic success with their neglect of the Lord’s Temple. He rebuked the people for their disinterest in worshiping God and called them to repentance and spiritual renewal. When the people responded positively and began the work of rebuilding, Haggai encouraged them with the promise of God’s continuing presence and help. Haggai called the people of Jerusalem to authentic worship, trust in God’s word, personal holiness, and obedience to divinely appointed leadership. Haggai emphasizes the abiding presence of God’s Spirit (1:13-14 ; 2:4-5 ), a theme shared with his contemporary Zechariah (Zech 1:16 ; 8:23 ; see also Ezek 37:27-28 ). Summary for Hag 1:1-15: 1:1-15 The first message calls the people of Jerusalem to focus on restoring proper worship of God. 1:1 This introductory statement ( superscription ) identifies the author, the audience, the date, and the occasion prompting the prophecy. • the second year: King Darius I (Hystaspes) ruled Persia 521–486 BC , early in the Persian Empire (539–331 BC ). The messages of Haggai are among the most precisely dated prophecies in the Old Testament. • Prophet (Hebrew nabi’ ) designates Haggai as a representative of God who speaks with the authority of God, who sent him. • Zerubbabel led one group of Hebrews back to Palestine after the Babylonian exile and was the Persian-appointed governor of Judah at the time of Haggai’s ministry (see Ezra 2:1-2 ; 3:2 ; Neh 7:7 ). • Jeshua was the high priest at that time. Under his supervision, the altar was rebuilt and the second Temple was dedicated (Ezra 3:2 ; 5:2 ; 6:15 ).

Book of Haggai — Quick facts:

Purpose: To encourage the Jews to resume Temple reconstruction and to promote spiritual renewal

Author: Haggai

Date: 520 BC

Setting: Jerusalem, almost twenty years after Cyrus had allowed the Jews to return and rebuild the Temple

Book of Haggai — Overview:

Setting
In 538 BC Cyrus the Great, king of Persia, issued a decree permitting conquered peoples who had been deported by the Babylonians to return to their homelands (see Ezra 1:1-11 ^a). The first emigrants to return to Jerusalem were led by Sheshbazzar, the first governor of the restored community (Ezra 1:5-11 ^b). In their enthusiasm, the returned exiles soon began to rebuild the altar and the Temple (Ezra 3:1-13 ^c), but local pagan residents threatened the Israelites and discouraged them from their God-given work (Ezra 4:4-24 ^d). The construction site lay neglected for nearly twenty years after their return.
The Hebrew people were gloomy during this period. Selfishness crippled community spirit, and apathy and disillusionment detracted from their worship. Only a small percentage of Hebrew exiles had actually returned to Judah, the city walls still lay in ruins, the Temple of God was a pile of rubble, and drought and blight ravaged the land. Judah languished as a Persian vassal state while the surrounding nations harassed the leadership in Jerusalem and thwarted their timid improvement efforts.
When Haggai began preaching in 520 BC, a severe drought was affecting the land (Hag 1:11 ^e). God sent him to motivate the Israelites to rebuild God’s Temple and to encourage the spiritual renewal of the people of Jerusalem. In response, the people resumed the rebuilding (1:14 ^f), and the project was completed in March 515 BC (see Ezra 6:15 ^g).

Summary
Each of Haggai’s four messages highlights a different theological concern. The first sermon (ch 1 ^h) challenged the Judeans to stop giving their personal comfort first priority and to focus on restoring proper worship of God by rebuilding his Temple.
The second message (2:1-9 ⁱ) assured the community that God had not forgotten the promises of blessing and restoration made by the earlier prophets. The glory of the Lord would once again fill the Temple (2:7 ^j). These were not just empty words to bolster a beleaguered remnant, but the sure words of God’s promise to his chosen people.
The third message (2:10-19 ^k) has ritual purity as its dominant theme. Haggai reminded his audience that the instructions of the law of Moses were still operative. God expects his people to be holy, even as he is holy (see Lev 11:44-45 ^l).
Haggai’s final and perhaps most important message (Hag 2:20-23 ^m) reestablished the prominence of King David’s descendants in Israel’s religious and political life. David’s dynasty was crucial to the restoration of the Hebrew people after the Babylonian Exile (see Jer 23:5 ⁿ; 33:15 ^o; Ezek 37:24 ^p). Zerubbabel was a descendant of King David; his commission to serve as the Lord’s “signet ring” marked the beginning of God’s restoration of Israel (Hag 2:23 ^q; cp. Jer 22:24 ^r) and pointed to Jesus Christ, a descendant of David (Matt 1:1 ^s) who would rule in righteousness forever.

Authorship
The book of Haggai is silent as to its authorship, but it is probable that Haggai wrote his own sermons (1:1 ^t, 3 ^u). The Bible records no biographic information about the prophet Haggai, but his ministry is attested by Ezra 6:14 ^v. Haggai probably wrote his book sometime between delivering his sermons (520 BC) and the completion of the Temple (515 BC), an event that the prophecy does not mention.

Date
Haggai delivered his messages between August and December of 520 BC, the second year of the rule of Darius I, king of Persia (see Hag 1:1 ^w, 15 ^x; 2:1 ^y, 10 ^z). Haggai’s ministry in postexilic Judea overlapped that of Zechariah, who began preaching in Jerusalem in November of that year (see Zech 1:1 ^aa).

Literary Genre
While not a magnum opus like the books of Isaiah or Jeremiah, Haggai does have literary character. Haggai especially uses rhetorical questions to emphasize his thesis in three of the four messages (see 1:4 ^ab; 2:3 ^ac, 19 ^ad). He repeats words or phrases to set the tone for his sermons (e.g., the repeated “look at what’s happening,” 1:5 ^ae, 7 ^af; 2:15 ^ag), and he engages in wordplay on occasion (e.g., Hebrew khareb, “ruins” [1:4 ^ah] and khoreb, “drought” [1:11 ^ai]).
Haggai’s written messages are presumably summaries of more lengthy sermons. The messages are oracles—authoritative messages inspired by God. Oracles often include formulaic expressions that use stock words and phrases. Several of these formulas occur in Haggai: the “date” formula (e.g., “the second year of King Darius’s reign,” 1:1 ^aj; 2:1 ^ak, 10 ^al, 20 ^am), the “message” formula (“the Lord gave/sent a message,” 1:1 ^an; 2:1 ^ao, 10 ^ap, 20 ^aq), the “God-as-speaker” formula (“says the Lord,” 1:7 ^ar, 13 ^as; 2:4 ^at), and the “covenant relationship” formula (“I am with you,” 2:4-5 ^au).

Meaning and Message
Haggai’s four brief sermons sounded a wake-up call to a community that was spiritually asleep. His message was to “get up and go to work” rebuilding the Lord’s Temple in Jerusalem.
Haggai correlated the community’s lack of agricultural and economic success with their neglect of the Lord’s Temple. He rebuked the people for their disinterest in worshiping God and called them to repentance and spiritual renewal. When the people responded positively and began the work of rebuilding, Haggai encouraged them with the promise of God’s continuing presence and help.
Haggai called the people of Jerusalem to authentic worship, trust in God’s word, personal holiness, and obedience to divinely appointed leadership. Haggai emphasizes the abiding presence of God’s Spirit (1:13-14 ^av; 2:4-5 ^aw), a theme shared with his contemporary Zechariah (Zech 1:16 ^ax; 8:23 ^ay; see also Ezek 37:27-28 ^az).

Summary for Hag 1:1-15: 1:1-15 ^ba The first message calls the people of Jerusalem to focus on restoring proper worship of God. 1:1 ^bb This introductory statement (superscription) identifies the author, the audience, the date, and the occasion prompting the prophecy.

• the second year: King Darius I (Hystaspes) ruled Persia 521–486 BC, early in the Persian Empire (539–331 BC). The messages of Haggai are among the most precisely dated prophecies in the Old Testament.

• Prophet (Hebrew nabi’) designates Haggai as a representative of God who speaks with the authority of God, who sent him.

• Zerubbabel led one group of Hebrews back to Palestine after the Babylonian exile and was the Persian-appointed governor of Judah at the time of Haggai’s ministry (see Ezra 2:1-2 ^bc; 3:2 ^bd; Neh 7:7 ^be).

• Jeshua was the high priest at that time. Under his supervision, the altar was rebuilt and the second Temple was dedicated (Ezra 3:2 ^bf; 5:2 ^bg; 6:15 ^bh).
1:2 ^bi Lord of Heaven’s Armies: Haggai’s and Zechariah’s favorite expression for God emphasizes the invincible power behind God’s word. The Lord can call on infinite numbers of heavenly troops to carry out his will at a moment’s notice (2 Kgs 6:17 ^bj; Matt 26:53 ^bk). This thought was intended to encourage the Judeans, who felt helpless and insignificant.

• The time has not yet come: Poor crop yields from drought and pestilence had so weakened Judah’s economy (Hag 1:6 ^bl, 9-11 ^bm) that the people thought they could not afford to rebuild the Temple. Haggai convinced them they could not afford to leave the Temple in ruins, for God would not bless and prosper them if they did not rebuild the Lord’s house (1:4 ^bn, 7-8 ^bo).
1:4 ^bp Why are you? Rhetorical questions in prophetic literature call for agreement rather than a reply (see 2:3 ^bq). The purpose of this question is to remove the listeners’ opportunity to offer excuses in response to the message.

• The luxurious (or covered, paneled) houses of the people contrasted with God’s Temple, which was in ruins (or desolate) and thus unusable.
1:5 ^br Look at what’s happening to you (literally Set your heart on these matters): For the Hebrews, the heart is the place where thinking, feeling, and willing all occur. So this command (also 1:7 ^bs; 2:15 ^bt, 18 ^bu) calls upon the people to think carefully and draw the proper conclusions about the connection between what’s happening to them (drought and poverty, 1:6 ^bv) and their failure to restore proper worship of the Lord (1:8-9 ^bw).
1:6 ^bx eat ... drink ... put on clothes: Each of these conveys continuous action (i.e., you keep filling your plates ... you keep drinking and drinking ... you put on layer after layer of clothes), heightening the sense of futility.

• pockets filled with holes (literally a pierced bag): The image depicts the loss of wages. Many families faced poverty despite their steady labors.
1:8 ^by Now go up into the hills: The stands of trees around Jerusalem were insufficient to meet the demands of the Temple project. Such supplies would have been imported from Lebanon and Syria to the north.

• The challenge to rebuild my house underscores the importance of worship in the life of the community and the need for a proper sanctuary so worship of the Lord might take place according to the law. The land would experience blessing and prosperity when the Lord’s Temple—his dwelling place—was rebuilt (2:4 ^bz).
1:9 ^ca I blew it away: The Lord destroyed the harvest because the people’s priorities were wrong—they thought only of themselves rather than of God.

• says the Lord of Heaven’s Armies: The “God-as-speaker formula,” which often closes a prophecy (1:13 ^cb; 2:8 ^cc, 17 ^cd, 23 ^ce), verified Haggai’s message as the sure word of God.
1:11 ^cf I have called for a drought: The people failed to recognize their plight as a divine judgment on their misplaced priorities, so Haggai interpreted the situation in light of the curses attached to the covenant (Deut 28:15-68 ^cg, especially vv 22-24 ^ch, 38-40 ^ci).

• Drought (Hebrew khoreb) is a wordplay on “ruins” (Hag 1:4 ^cj, 9 ^ck; Hebrew khareb)—Judah’s experiences corresponded with the condition in which they had left the Lord’s Temple.
1:12 ^cl The whole remnant means the people who returned from Babylon. All of them were united in the rebuilding project.

• the people feared the Lord: They responded with reverence and worship, and they reordered their priorities by placing spiritual values above their material prosperity.
1:13 ^cm Haggai’s unusual title as the Lord’s messenger (the same Hebrew phrase is often translated angel of the Lord) ascribes distinctive authority to Haggai as the Lord’s agent.

• I am with you: This affirmed God’s covenant with the people of Judea, his personal presence, and his support in the building project (2:4-5 ^cn; see Gen 26:3 ^co; Exod 3:12 ^cp; Isa 41:10 ^cq; 43:5 ^cr; Jer 30:11 ^cs).
1:14 ^ct The Lord sparked the enthusiasm (literally stirred the spirit) of the people to accomplish his purposes (see Ezra 1:1 ^cu; Isa 13:17 ^cv; 41:25 ^cw; Jer 51:1 ^cx, 11 ^cy). True worship of God prompts sacrificial service by God’s people.