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by Arno Clemens Gaebelein
THE BOOK OF HAGGAI
Between Zephaniah and Haggai is the period of the captivity of the house of Judah in Babylon. Haggai is the first of the three post-Exilic prophets, though not the most prominent one, which is Zechariah.
Haggai means “my feast,” or perhaps “the Festal one.” Nothing is known of his personal history. He is mentioned in Ezra, Ezra 5:1 and Ezra 6:14 . The first verse of the book which bears his name gives us the date of his prophecy. It was in the second year of Darius the king. The king is Darius Hystaspes, and the year is 520 B.C. Two months later young Zechariah began to lift up his voice likewise. It seems that Haggai’s prophetic office extended over four months only. Some have concluded from Haggai 2:3 that he must have known the first temple. If he saw that temple he must have been at least 80 years old, if not older, when he prophesied. But the passage upon which this supposition rests does not necessarily imply this. He was probably born in the captivity, and a young man like his greater associate Zechariah.
The Times of Haggai and Zechariah
In order to understand the prophecies of Haggai as well as Zechariah, the history contained in the book of Ezra must be carefully studied. The reader will consult the introduction to the book of Ezra and the annotations on the different chapters.
We mention here but a few of the leading historical facts of this period. After the remnant had returned from Babylon the feasts commanded by the law were first of all reinstituted. Then in the second year, 535 B.C., the foundations of the new temple were laid. It was a time of rejoicing and a time of sorrow. What was this second temple in comparison with the first house? (See Ezra 3:12-13 .) There were tears of joy and tears of sorrow. Then the building of the temple was neglected for a time. There were three causes. The indifference, the faintheartedness of the people, and the oppositions from the enemy. The Samaritans, a mongrel race Ezra 4:11 ; Ezra 4:9-24 offered, after the foundation of the temple had been laid, to form an alliance with the Jewish remnant, and to assist them with it. When the proposal was nobly rejected they employed political means to dwarf the rebuilding of the house of the Lord, by misrepresentations at the Persian court. Their schemes, after some time, seemed to be quite successful, when in reply to their petition to Artaxerxes, 522 B.C., they were told that the building of the temple must be stopped. Artaxerxes was a pretender, known in history as Pseudo-Smerdis. During the remainder of his reign the building was completely stopped; but it lasted about a year only. His successor, Darius Hystaspes (521. B.C.) was more favorable to his Jewish subjects. It was then that Haggai and Zechariah urged the continuation of the building of the temple in their prophetic messages. But the slow progress in the building of the temple was altogether chargeable to the intrigues of the Samaritans. The remnant was negligent in this matter to a great extent. During the time when the house was unfinished many Jews had used their means in erecting fine dwellings and beautifying them; they acted in a selfish, indifferent manner.
The harvest also had turned out very poor, the blessing of the Lord was lacking in all that they did, therefore the prophet spoke then and told them that all was an expression of the displeasure of the Lord in neglecting His house. “Ye have sown much and bring in little; ye eat but ye have not enough; ye drink, but ye are not filled with drink, ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes” (Haggai 1:6 ) .
These were outward circumstances which led the Spirit of God to call Haggai to the prophetic office.
The Message of Haggai
The purpose of his message has been stated in the preceding paragraph. But the message goes far beyond his time, and like the former prophets, leads up to the time of glory. He speaks of the Messiah, our Lord, as the desire of all nations, and of the times when all nations shall be shaken; when another house is to be filled with the Lord’s glory. This passage is quoted in Hebrews 12:26-27 , and will be more closely examined in the annotations. Our postmillennial brethren in their expositions have explained all these promises as being realized in the Church. The second temple is, according to their views, a prophecy concerning the Church. In the language of one: “He announces that the time is not far off when the privileges of Jehovah’s worship shall be extended over all the earth, and that the treasures of all nations will then be brought to adorn this temple, and exalt its glory above the departed splendor of the former house, while peace and prosperity shall reign among the unnumbered worshippers.” But inasmuch as none of the prophets knew anything whatever about the body of Christ, the Church, in which there is neither Jew nor Gentile, this interpretation is incorrect. The Church is the mystery which was not made known in former ages Ephesians 3:1-21 . Hence Haggai did not describe the Church under the term of the temple, but his prophecy reaches beyond the church-age to the day of the Lord, when all nations will be shaken, and the Lord will return and bring with Him the promised glory.
The message of Haggai is written in a very simple style, quite different from the style of the pre-exilic prophets. He makes frequent use of interrogatives.
The Division of Haggai
The two chapters contain five addresses. The first address in Haggai 1:1-11 is one of reproof and warning, to arouse the remnant from the apathy into which they had drifted in the building of the temple. The second address in Haggai 1:12-15 was made when the people responded to his appeal, assuring them of the presence of the Lord in their obedience. The third address in Haggai 2:1-9 contrasts the glory of the first house with the greater glory of the second house and introduces the distinctively Messianic glory. The fourth address in Haggai 2:10-19 contains moral instructions and the assurance of blessing. The last address, the conclusion of the message of Haggai, points still more prominently to the day of the Lord, when heaven and earth is to be shaken and the kingdoms of the nations will be overthrown. In the last verse, Zerubbabel, the servant of Jehovah, is a prophetic type of our Lord.
the Week of Proper 21 / Ordinary 26