Authorship
Haggai’s name (ḥaggay) means “festival” or “holiday.”[1] He was mentioned alongside of Zechariah in the book of Ezra (Ezra 5:1; 6:14). Zechariah may allude to Haggai as well, because he speaks about plural “prophets” who encouraged the people during the rebuilding of the Temple (Zech. 8:9).
If Haggai saw the destruction of the first temple (Hag. 2:3), then this would imply that he was very old when he wrote this book. Haggai is one of the few prophets that the people actually listened to. Thus, Alden comments, “Though his words were plain and not poetic, he had one major point to make; and he made it forcefully and well.”[2]
Date
We can date Haggai’s book quite specifically to the second year of Darius (Hag. 1:1). This was the year 520 BC. He only prophesied for four months total.[3]
Four messages
Main message: The work on Temple stopped for 15 years, and this was the point that Haggai came in to speak for God in Israel (520 BC). This, no doubt, encouraged the people to continue their work (1:12). Haggai’s main message is this: “Rebuild the temple, that I may be pleased with it and be glorified” (Hag. 1:8).
1st message (1:1-15): This was addressed to Zerubbabel (the governor of Judah) and Joshua (the high priest). “Get your priorities right!”
2nd message (2:1-9): This was addressed to Zerubbabel, Joshua, and the remnant (Hag. 2:2). Haggai gives encouragement for Zerubabbel and the people.
3rd message (2:10-19): This was addressed to the priests (Hag. 2:11). God wanted the right kind of people—not just the right kind of works.
4th message (2:20-23): This was addressed to Zerubbabel alone (Hag. 2:21). Haggai confirms that God would again work through Zerubbabel’s messianic line.
Haggai 1
Summary: He argues that their houses look nice, but God’s house is in ruin (v.4, 9). God brought a drought until they completed the Temple (v.10). This caused the leadership to get moving (v.12).
(1:1) Zerubabbel was the governor of Judah. He was the man who led the exiles back into the land (Ezra 2:2). He was an heir to the Davidic throne.
Joshua was the high priest (Ezra. 3:2, 8), and he was a descendant of Aaron
(1:2-3) The people were likely saying this because the Samaritans were opposing the rebuilding of the Temple (according to the book of Ezra). But there is never a good time to do God’s work. Alden writes, “We can never expect the cooperation of the enemy in a truly spiritual task.”[4]
Message #1. Get your priorities straight!
(1:4) The people were taking care of themselves before serving God.
(1:5-7) Sandwiched between two commands to “consider your ways” (v.5, 7), Haggai essential tells the people that all of their work is not bearing any fruit (v.6).[5]
(1:8) This is the main thesis of the book: rebuild the Temple.
(1:9) Similar to verse 6, this verse says that their labor in building their own houses is fruitless. This verse explains why: God himself is opposing their building projects.
(1:10-11) God was disciplining the people until they got to work on the Temple.
The people’s response
(1:12) The leadership and the people realized that this message came from God, and before they started to work, they showed “reverence” to God first.
(1:13-15) The term “messenger” (malʾāk) can be used for a human messenger (as in this case). But it is also the same word used for “angel.” The antidote to their fear (of the Samaritan opposition?) was the encouragement that God was with them.
Haggai 2
Summary: God promised to fill the Temple (v.7), and he promised that the glory of the second Temple would be greater than the glory of the first Temple—Solomon’s Temple (v.9). How can this be possible, since the materials in the second Temple were far less than the first? It is only possible if this is a promise of God to enter the Temple personally. This was fulfilled through Jesus of Nazareth.
Message #2. Encouragement for Zerubbabel
(2:1-2) This encouragement is directed to Zerubbabel, Joshua, and the faithful remnant.
(2:3) Solomon’s first Temple was far more physically beautiful than what these poor exiles could create (cf. 2 Chron. 1-4).
(2:4) Three times God tells them to “take courage,” because he was with them. Alden writes, “The problem was essentially one of attitude… The most uplifting thing they or anyone could hear was that God was with them.”[6]
(2:5) Even though the physical Temple was not yet rebuilt, God’s “Spirit” was present with them.
(2:6) The author of Hebrews quotes this (Heb. 12:26). God shook the land when he gave Moses the Law (Ex. 19:16).
(2:7) Many interpreters understand this verse to be messianic. Pre-Christian rabbis held this view for a number of reasons: First, the noun is singular (“the desired), but the noun is plural (“will come”). Second, all the nations come to God through this person.
(2:8) God reminded the people that the beautiful materials belonged to him. This implies that he could restore the Temple.
(2:9) The physical aspect of the second Temple wasn’t better, so this must mean that the second Temple would be spiritually superior. Moreover, the “peace” cannot be a political or military peace, because this never happened to the second Temple. Alden writes, “Most Christian commentators see in this verse, too, a messianic reference. The second temple was to be honored by the presence of Christ, a divine presence quite different from the shekinah of the OT.”[7]
Message #3. Rebuke and encouragement for the priests
(2:10-12) Haggai asks if holiness could be transmitted from one object to another. The priests answer, No. Haggai asks this question because he wants to show that it “is easier to fall into sin than it is to fall into righteousness.”[8]
(2:13) By contrast, ceremonial defilement can be passed.
(2:14) Haggai shows that if the people are sinful, then what they do is sinful. God wants the right kind of people before he wants their works.
(2:15-19) God had opposed the people when they were in a sinful state (vv.16-17). But God promised to bless the people from that day forward (v.19).
Message #4. Encouragement for Zerubbabel’s messianic line
(2:20-23) Zerubbabel was in the genealogy of Christ (Mt. 1:12-13). Alden writes, “This token of authority would be granted to Zerubbabel much as it had been taken away from Jehoiachin king of Judah (cf. Jer 22:24, where he is called Coniah [mg.; cf. also vv.28; 37:1] and elsewhere Jeconiah [cf. Matt 1:11–12]). So Zerubbabel represents the resumption of the messianic line interrupted by the Exile, which in turn had been ushered in by the unfortunate reign of three of Josiah’s sons.”[9]
[1] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 571). Grand Rapids, MI: Zondervan Publishing House.
[2] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 572). Grand Rapids, MI: Zondervan Publishing House.
[3] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 572). Grand Rapids, MI: Zondervan Publishing House.
[4] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 580). Grand Rapids, MI: Zondervan Publishing House.
[5] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 581). Grand Rapids, MI: Zondervan Publishing House.
[6] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 585). Grand Rapids, MI: Zondervan Publishing House.
[7] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 587). Grand Rapids, MI: Zondervan Publishing House.
[8] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 588). Grand Rapids, MI: Zondervan Publishing House.
[9] Alden, R. L. (1986). Haggai. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 591). Grand Rapids, MI: Zondervan Publishing House.