Introduction to the Book of Haggai

Table of Contents

• General Info
• Brief Survey
• Key Verses
• Author, Date and Recipients
• Historical Background & Timeline
• Themes, Purpose & Theology
• Interpretation Hints and Challenges
• Outline

General Info

The last three books of the minor prophets, Haggai, Zechariah and Malachi, are written by the divinely inspired post-captivity prophets and named respectively for each of the three authors.  The first to prophesy was Haggai, who was also a contemporary of the second prophet Zechariah, while Malachi followed several decades later.  Both Haggai and Zechariah prophesied to the returning Jewish exiles to their homeland of Judah / Israel approximately twenty years after the initial wave of refugees arrived.  The final prophet of the Old Testament (OT) was Malachi who prophesied to the exiles who returned several decades later (see “Historical Background and Timeline” chapter below).  These final three books, along the the historical books of Ezra and Nehemiah, provide us with much valuable historical and spiritual information of the post-exilic period in the Middle Eastern region.

Although the ministries of Haggai and Zechariah overlapped, it appears that there was a differing emphasis for the ministry of each prophet.  Haggai’s primary task was to motivate the people to finish the reconstructing of the Lord’s Temple in Jerusalem.  While Zechariah aided in this effort, his primary task was to instruct the people in the methods of proper worship so that they would be prepared once the building project was completed.  In addition, Haggai was probably much older than his contemporary.  In one of his addresses given to both the leaders and remnant of the people, he asked the older members of the community to recall the glory of the former Temple and promised the new generation that this new Temple would possess greater glory than the previous one (2:1–9).  In addition, the Book of Zechariah records two oracles that he gave years later (Zech 9-14).

Haggai and Zechariah arrived on the scene about twenty years after the Hebrews returned to Judah from exile in Babylon.  While the people initially began rebuilding the Lord’s Jerusalem Temple, they quickly abandoned the task in favor of rebuilding their own homes.  Thus, they were living comfortably while the Temple, which symbolized God’s presence among His people, still lay in ruins.  Haggai chastised the people for their neglect and successfully encouraged them to restart the rebuilding of the Temple, which they finished in about three years.

Haggai and Zechariah also had different writing styles.  Haggai’s proclamations were very straightforward prose and thus easily understood by his readers.  In contrast Zechariah’s messages were filled with apocalyptic genre and images.  Both prophets were very interested in seeing the Temple finished, while Zechariah, in messages given later in life, further prepared the people for the coming end times.

Regarding placement in the Protestant canon, Haggai, Zechariah, and Malachi are the last three books of the OT.  They undoubtedly were also placed there as a constant reminder to Israel of the First Coming of their Messiah who would, in the fullness of time (Gal 4:4-7), usher in a New Covenant approximately five centuries later.  In the Hebrew Bible Canon, the twelve books of the minor prophets (along with Isaiah, Jeremiah and Ezekiel) are grouped into a section called the Nevi’im Aharonim, or the “Latter Prophets”.

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Brief Survey

The Book of Haggai consists of four basic messages or sermons, but a few commentators divide the book into five messages.  In addition, the messages sometimes vary on the exact divisions, so we’ll attempt to give our best breakdown.  The first message (1:1–15) scolded the Judeans for prioritizing their own personal comfort over the rebuilding of God’s Temple that was needed in order to restore proper worship.  In the second message (2:1-9), Haggai encourages the remnants, including their leaders, to be strong because of the previous covenant promises that God had made to them as His chosen people.  He reassured them that God was still present and had not forgotten the promises that He had made through the earlier prophets.  Haggai also relayed God’s promise that the current Temple would possess greater glory that the previous one.

In his third message (2:10–19), the prophet reminded his hearers that the instructions and consequences associated with the law given through Moses was still in effect, so that the people should remain obedient and holy.  In his final message that was addressed to Zerubbabel, governor of Judah (2:20-23), he reveals that God will overthrow the foreign worldly kingdoms, and that He has chosen Zerubbabel to re-establish / continue the royal line of King David through him and his descendants (Zerubbabel was a descendent of David).

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Key Verses

In the second year of King Darius, on the first day of the sixth month, the word of the LORD came through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: This is what the LORD Almighty says: “These people say, ‘The time has not yet come for the LORD's house to be built’”.  Then the word of the LORD came through the prophet Haggai: “Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?” (1:1-4)

This is what the LORD Almighty says: “Give careful thought to your ways.  Go up into the mountains and bring down timber and build the house, so that I may take pleasure in it and be honored,” says the LORD...  Then Zerubbabel son of Shealtiel, Joshua son of Jehozadak, the high priest, and the whole remnant of the people obeyed the voice of the LORD their God and the message of the prophet Haggai, because the LORD their God had sent him.  And the people feared the LORD.  Then Haggai, the LORD’s messenger, gave this message of the LORD to the people: “I am with you,” declares the LORD.  So the LORD stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of the whole remnant of the people.  They came and began to work on the house of the LORD Almighty, their God, on the twenty-fourth day of the sixth month in the second year of King Darius. (1:7-8, 12-15)

“This is what the LORD Almighty says: ‘In a little while I will once more shake the heavens and the earth, the sea and the dry land.  I will shake all nations, and the desired of all nations will come, and I will fill this house with glory,’ says the LORD Almighty.  ‘The silver is mine and the gold is mine,’ declares the LORD Almighty.  ‘The glory of this present house will be greater than the glory of the former house,’ says the LORD Almighty.  ‘And in this place I will grant peace,’ declares the LORD Almighty.” (2:6-9)

The word of the LORD came to Haggai a second time on the twenty-fourth day of the month:  “Tell Zerubbabel governor of Judah that I will shake the heavens and the earth.  I will overturn royal thrones and shatter the power of the foreign kingdoms.  I will overthrow chariots and their drivers; horses and their riders will fall, each by the sword of his brother.  ‘On that day,’ declares the LORD Almighty, ‘I will take you, my servant Zerubbabel son of Shealtiel,’ declares the LORD, ‘and I will make you like my signet ring, for I have chosen you,’ declares the LORD Almighty.” (2:20-23)

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Author and Date

The author and recipients are identified in the first verse:  In the second year of King Darius, on the first day of the sixth month, the word of the LORD came through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jozadak, the high priest.  Very little is known of the prophet author outside of the Book of Haggai, although he is also mentioned in Ezra 5:1 and 6:14 in conjunction with his contemporary Zechariah.  His name is not found on the lists of the returnees from exile in Ezra, but according to extra-biblical writings (Jewish traditions), he probably was born in Babylon and returned to Jerusalem with Zerubbabel eighteen years earlier in 538 BC.  There are no other bible characters by the same name and we don’t know anything of his occupation or personal or tribal ancestry.  We noted above that verse 2:3 appears to indicate that he was a witness to the glory of Solomon’s temple before it was destroyed, which would probably place his age at 40 years or more when he gave this prophecy.

Jewish traditions also credit Haggai with being a member of the “Institution of the Great Synagogue”, or perhaps more accurately, the “Great Assembly”, along with Ezra, Ezekiel, Zechariah, Malachi and others.  Ezra is widely credited by Jewish rabbis as being the assembly’s leader.  See next chapter below for more information.

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Historical Background and Timeline

See Historical Background of the Minor Prophets, Chronology of the Minor Prophets and Chronology of the Monarchy Timeline for additional info.

Due to continued rebellion by the chosen people against God, the Northern Kingdom of Israel was conquered and dispersed among the nations in 722 BC. After the Southern Kingdom of Judah continually refused to repent of their likewise rebellion, God allowed the Babylonians to conquer and exile them in 586 BC.  In 539 BC, the Persians under Cyrus the Great, conquered Babylon, and the following year, issued a degree to allow the Jewish exiles to return to their homeland.  By now, most of the northern tribes had resettled and intermingled in foreign lands, but the exiled southern tribe generally kept their national identity so most of the returning refugees were from Judah.  They were initially called Judeans, but the name was shortened to “Jews”, which then became a common name for Israelites in general.  These events ushered in what is commonly referred to as the post-exilic period.

Compared with other Biblical periods, we know relatively little about the details of the post-exilic period.  Our primary sources are the historical Bible books of Ezra, Nehemiah, and the Chronicles, and extra-biblical Jewish traditional writings.  From the traditions, it is thought that a group of 120 rabbis and prophets was originally created and organized by Nehemiah with Ezra as the leader.  This group is commonly known as the Great Assembly.  Some remnants of their writings have survived, but not much can be taken for certain.  The Chinese philosopher Confucius (Kong Qui) also lived during this period.

Most of the events that can be taken as fact come from the Book of Ezra.  After Persian King Cyrus’s decree in 538 BC allowing the Jewish remnants to return to their homeland (Ezra 1-2), about 50,000 refugees made the initial trip under Zerubbabel and the high priest Joshua.  Shortly after arriving, they began rebuilding the Jerusalem Temple (Ezra 3), but progress halted when they encountered opposition (Ezra 4:1-5).  Almost two decades later (520 BC), God sent the prophets Haggai and Zechariah to re-motivate the people to continue rebuilding the Temple (Ezra 5:1-6:12).  As a result, the temple was completed four years later in 516 BC (Ezra 6:15)

During this period, Haggai prophesized about 520 BC, while his younger contemporary Zechariah ministered and prophesied for a few decades.  Malachi would then follow approximately 70 to 100 years later.
 

Harmony of Haggai and Zechariah:

Note: Months and Dates in the Chart above based on Jewish Lunar Calendar.  On our modern calendar, dates for Haggai’s four messages would be (1) August 29, 520; (2) October 17, 520; (3) and (4) December 18, 520.
 

Historical Timeline:

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Themes, Purpose and Theology

The primary theme and purpose of Haggai is the rebuilding of the Temple in Jerusalem, also a symbol of God’s presence among His people, and a reminder of His future blessings.  Theologically, Haggai, like the other two post-exilic prophets (Zechariah, and Malachi), place a great emphasis on God’s name as the “LORD of hosts”.  This name emphasizes God’s omnipotent power, sovereignty and strength.  The Hebrew term (Yahweh Tsebaoth) is also translated “Lord of Hosts”, “Lord of Heavens Armies”, “Lord of Armies”, “Lord Almighty” and similar in various English Bible translations.  It can also refer to angelic armies.  This term was used frequently by David, particularly when he was under distress such as being persued by enemies.  It is also used by those who are forced to rely totally on the blessings and power of God instead of their own strength.  The term is used almost one hundred times by the three post-exilic prophets.

Haggai’s teaching is also heavily reliant on the language of the Mosaic covenant.  He was keenly aware of the critical nature of the continuation of the Davidic dynasty that would eventually lead to the coming Messiah.  Indeed, Haggai eagerly anticipates the day when the Almighty God Himself comes to earth in the person of the Christ (Messiah) to pay for our sins, and in His second advent, will finally consummate the long-promised salvation of His people (2:20–23).

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Interpretation Hints and Challenges

As we noted previously, the Book of Haggai contains mostly straightforward prose narratives as compared with the poetic and apocryphal literary genre contained in most of the other books of the writing prophets.  Thus, there are no major interpretive issues with the book.  There is however, one question that has been raised along with a proposed minor conflict with the book of Ezra.

When Haggai was speaking of the promised glory of the new Temple, we read: “This is what the LORD Almighty says: ‘In a little while I will once more shake the heavens and the earth, the sea and the dry land.  I will shake all nations, and what is desired by all nations will come, and I will fill this house with glory,’ says the LORD Almighty” (2:6-7).  The question has thus been asked, “what is this that is desired by all the nations?”.  A number of potential answers have been suggested, but there are two possibilities that appear the most likely.  First, it refers to the city of Jerusalem and the Jerusalem Temple.  The second position is that it refers to the Second Coming of the Messiah Himself.  Both positions can be supported by the context: ‘The silver is mine and the gold is mine,’ declares the LORD Almighty. ‘The glory of this present house will be greater than the glory of the former house,’ says the LORD Almighty. ‘And in this place I will grant peace,’ declares the LORD Almighty” (2:8-9).  The first position is further supported by the declaration in Zechariah 14 that the wealth of all the nations will be collected and delivered to Jerusalem on the Day of the Lord.  Adding support for the second position, Christ identified Himself with the Temple during his first advent (Jn 2:13-22).

The proposed conflict with Ezra involves the question, “what was the reason for the cessation and delay in building the Temple?”.  Haggai chapter 1 places the blame on the people choosing to prioritize the repairing and rebuilding of their own houses over that of God’s house, but blames the delays on foreign opposition (Ezra 4).  Both of these causes were true.  Enemy forces originally cause the construction to initially stop, but the people prioritizing their own comfort over God’s agenda kept the project from being restarted.

The long sixteen-year delay in finishing the temple has also given rise to another question, “was the building of the the Temple under the reign of Cyrus or Darius?”.  Similarly to the first question, the answer is both.  Ezra 3 describes the initial rebuilding under Cyrus in approximately 536 BC.  This phase included the rebuilding of the altar (Ezra 3:1-6) and the laying of the foundation (Ezra 3:7-13, in particular verse 11).  The people then abandoned the building of the Temple due to opposition (Ezra 4:23-24), and in order to concentrate on building and renovating their own homes.  The project thus was abandoned for 16 years until the Lord commissioned Haggai to motivate the people to begin rebuilding (Hag 1).  By this time, King Darius had succeed King Cyrus as King of Persia, so the final construction was completed in 516 BC during the reign of Darius.

See also Interpreting Prophetical and Apocalyptic Literature for additional interpretive info regarding the literary genre typically used by the prophets.

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Outline

The Book of Haggai can be divided into four messages or sections.  The first (chapter 1) is the call to rebuild the Jerusalem Temple.  The second chapter is comprised of the remaining three messages: the promised future glory of the Temple (v 1-9), questions regarding worship and holiness (v 10-19), and a Messianic Prophecy involving Zerubbabel, a royal descendent of King David (v 20-23).

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