Haggai

Holman Bible Dictionary

The book consists of a series of addresses by Haggai together with the results of his work. The specific historical details presented makes possible exact dating of the book between the sixth and the ninth month of the year 520 B.C. The final form of the book may have been the work of someone other than the prophet who put the collection together.

When Cyrus took over Babylon in 538 B.C. and established the kingdom of Persia, the Hebrews came under a Persian governor. Permission was given for the exiles to return and restore their temples. After the death of Cyrus, and of his son Cambyses, Darius became ruler and continued the benevolent policies of Cyrus. Then Darius appointed Zerubbabel as governor with the specific responsibility of resuming work on the Temple, begun earlier by Shesh-bazzar. At first, it appears that Judah was part of the administrative district of Samaria, but the appointment of Zerubbabel may have represented a move in the direction of autonomy for Judah which became a reality in the time of Ezra and Nehemiah a few decades later.

Apparently the adjustments required of the returning exiles were so difficult that rebuilding their own homes and the Temple at the same time put a strain on their resources. They despaired of ever restoring the Temple to its former glory. Work on the Temple ceased. Haggai, along with Zechariah, helped Zerubbabel gain the support and help he needed from the returning exiles to carry out his assigned task. Haggai may have viewed the restoration of order by Darius and the appointment of Zerubbabel as a sign of the end of Gentile rule and preparation for the messianic kingdom.

The Book of Haggai is very important for several reasons. One is that he laid the foundations of later Judaism on which Christianity was to build. Another was the stress on the linking of worship and work, a characteristic feature of Jesus' teaching and of the New Testament in general. Also, he revived hope for the future in a dejected community. Finally, the book provides important historical data on the post-exilic period where information is scanty. Some scholars think he neglected the moral element, but he really stressed a return to the basics of worship and a close relationship between worship and work. Both are important.

The book consists of five short addresses and a description of the results of Haggai's efforts to persuade his people to resume work on the Temple. The recipients of Haggai's message included Zerubbabel and Joshua, the high priest. Haggai suggested how they should respond to the excuses people were making for not resuming work on the Temple ( Haggai 1:2 ). Haggai's answer was that if it was right for them to rebuild their own houses, it was also right for them to rebuild the Temple ( Haggai 1:3-4 ). Haggai noted that in rebuilding their own houses they had done well, but they were still not happy. His diagnosis was that they had neglected their spiritual lives. He said the way to correct their neglect was to rebuild the Temple ( Haggai 1:3-11 ). In response they resumed work on the Temple.

In the second speech, Haggai assured them of the Lord's presence and approval ( Haggai 1:13 ), and the Lord stirred the spirit of both leaders and people as they worked together ( Haggai 1:14-15 ).

In the third address, given to both the leaders and the people ( Haggai 2:1-2 ), Haggai asked the older members of the community to recall the glory of the former Temple and thus to stir the new generation to new enthusiasm. He promised that God would bring treasures from other nations to make the splendor of the new Temple even greater than the former one ( Haggai 2:6-9 ).

The fourth address ( Haggai 2:10-19 ) returns to the theme of the first address in linking worship, work, and the blessings of God. The point seems to be that carelessness in observing accepted rules reflected a lack of seriousness in their purpose. The results were that they robbed themselves of the full measure of God's blessing.

The final speech, delivered the same day as the previous one ( Haggai 2:20-23 ), was addressed only to Zerubbabel. It announced the imminent overthrow of the kingdoms of the world and the role that Zerubbabel would play in the triumphant victory of God's kingdom on earth.

The reading of Ezra, Nehemiah, and 1,2Chronicles may be helpful for understanding Haggai's time despite the fact that they were written much later.

Outline

I. God's People Must Reconsider Materialistic Priorities in Light of God's Call ( Haggai 1:1-15 ).

A. Materialistic pride and greed must not cause procrastination in fulfilling God's priority tasks ( Haggai 1:1-4 ).

B. God withholds blessing and fertility from a selfish people who do not glorify Him ( Haggai 1:5-11 ).

C. Faithful leadership and God's presence can motivate God's people to carry out His priorities ( Haggai 1:12-15 ).

II. God's People Must Reconsider Priorities in Light of God's Promises and Power ( Haggai 2:1-9 ).

A. Comparisons with past achievements may discourage God's people from doing God's work ( Haggai 2:1-3 ).

B. Trust in God's promises and power to provide every need encourages His people to continue His work ( Haggai 2:4-9 ).

III. God's People Must Reconsider the Priority of a Pure Life ( Haggai 2:10-19 ).

A. Impure people produce only more impurity ( Haggai 2:10-14 ).

B. God does not bless an impure people who do not repent ( Haggai 2:15-17 ).

C. God will bless His attentive people in the future ( Haggai 2:18-19 ).

IV. God's People Must Reconsider God's Power to Overcome Opposition ( Haggai 2:20-23 ).

A. God will overcome all opposition ( Haggai 2:20-22 ).

B. God will empower His chosen servant ( Haggai 2:23 ).

E. Earl Joiner

Fausset's Bible Dictionary

("my feast".) A name given in anticipation of the joyous return from exile. Perhaps a Levite, as the rabbis say he was buried at Jerusalem among the priests. Tradition represents him as returning with the first exiles from Babylon his birthplace, under Zerubbabel 536 B.C., when Cyrus, actuated by Isaiah's prophecies concerning himself ( Isaiah 44:28;  Isaiah 45:1), decreed the Jews' restoration and the rebuilding of the temple, for which he furnished all necessaries. (See CYRUS; EZRA; AHASUERUS; ARTAXERXES; DARIUS.) In spite of Samaritan opposition the temple building went on under Cyrus and Cambyses (Ahasuerus  Ezra 4:6); but under the Magian usurper Smerdis (Artaxerxes  Ezra 4:7-23) the Samaritans procured a royal decree suspending the work.

Hence, the Jews became so indifferent about it that when Darius came to the throne (521 B.C.), whose accession virtually nullified the usurper's prohibition, they pretended that as the prophecy of the 70 years applied to the temple as well as to the captivity in Babylon ( Haggai 1:2), they were only in the 68th year, and that, the time not yet having come, they might build splendid cieled mansions for themselves. Haggai first, and Zechariah two months later, were commissioned by Jehovah ( Haggai 1:1) in Darius' (Hystaspes) second year, 520 B.C., to rouse them from their selfishness to resume the work which had been suspended for 14 years. The dates of his four distinct prophecies are given.

I. (Haggai 1). On the first day of the 6th month of Darius' second year of reigning, 520 B.C. Reproves their apathy in leaving the temple in ruins; reminds them of their ill fortune because of their neglect of God's house. In consequence, within 24 days they began building under Zerubbabel ( Haggai 1:12-15).

II. ( Haggai 2:1-9). Predicts that the new temple's glory will exceed that of Solomon's temple; therefore the outward inferiority which had moved the elders to tears at the foundation laying ( Ezra 3:10-13) ought not to discourage them. Isaiah (Isaiah 60;  Isaiah 2:2-4), Jeremiah ( Jeremiah 3:16-18), and Ezekiel (Ezekiel 40-48), similarly, had foretold the glory of the latter house; but the temple then being built so far showed no signs of glory, Haggai shows wherein the glory should consist, namely, in the presence of Him who is "the Desire of all nations." Many object that the Hebrew "desire" (chemdath ) being singular, and "shall come" being plural (bauw ), the singular must be collective for "desirable things shall come," namely, silver and gold.

But when two nouns come together, one singular the other plural, the verb may agree with the latter. Besides Messiah is "all desires," containing collectively all desirable things in Himself such as they missed in the present temple, splendor, riches, etc. ( Song of Solomon 5:16). The desires of all nations can find their satisfaction in Him alone. He embodies the "good things to come," "to Him shall the gathering of the people be" ( Genesis 49:10). He comes in His veiled glory to the temple at His first advent ( Matthew 21:12-14), in His revealed glory at His second advent ( Malachi 3:1). The glory of the latter house did not exceed that of the former except in Messiah's advent; the silver and gold brought to it scarcely equaled those of Solomon's temple, and certainly all nations did not bring their desirable things to it. The KJV is therefore right. The masculine plural verb implies that the feminine singular noun is an abstract for a masculine concrete.

III. ( Haggai 2:10-19). On the 24th day of the 9th month, when building materials were collected and the workmen had begun to build; from this time God promises to bless them. He rectifies their past error of thinking that outward observances cleanse away the sin of disobeying God, as for instance in respect to the temple building. (Holy flesh of sacrifice sanctifies the skirt in which it is carried, but cannot sanctify anything beyond, as bread:  Leviticus 6:27. On the other hand, an unclean person imparts his uncleanness to anything he touches. So ceremonialism cannot sanctify the unclean person, but the unclean defiles all he touches).

IV. ( Haggai 2:20-23). On the same day as III, addressed to Zerubbabel, the representative of the theocracy, who asked about the national revolutions foretold in II. ( Haggai 2:7). Judah, whose representative Zerubbabel was, shall remain, as a signet ring secure, while God makes an end of other nations ( Jeremiah 46:28). The time occupied by Haggai's prophecies is three months. The temple was completed in the sixth year of Darius' reign, 515-516 B.C. ( Ezra 6:14). The style of Haggai is prose-like but pathetic in exhortation, vehement in reproof, and lofty in contemplating the glorious future, Repetitions (e.g., "saith the Lord, the Lord of hosts"  Haggai 1:2;  Haggai 1:5;  Haggai 1:7;  Haggai 2:4 thrice; "the Spirit" thrice in  Haggai 1:14) and interrogations impart a simple earnestness of tone calculated to awaken from apathy to solemn attention.

Haggai is referred to in  Ezra 5:1;  Ezra 6:14, and in New Testament,  Hebrews 12:26; compare  Haggai 2:6-7;  Haggai 2:22. The final earthly shaking of kingdoms is preparing the way for the "kingdom that cannot be moved." The Septuagint associate Haggai and Zechariah in the titles of Psalm 137; Psalm 145-148; the Vulgate in the titles of Psalm 111; 145; the Syriac in those of Psalm 125; Psalm 126; Psalm 145-148. Haggai according to Pseudo-Epiphanius (De Vitis Proph.) first chanted the Hallelujah, the hymn of Haggai and Zechariah, in the second temple. The Hallelujah psalms belong certainly to the period after the return from Babylon.

Hastings' Dictionary of the Bible

HAGGAI . A prophet whose writings occupy the tenth place in the collection of the Minor Prophets.

1. The man and his work . The sphere of his activity was the post-exilic community, his ministry (so far as may be gathered from his writings) being confined to a few months of the second year of Darius Hystaspes (b.c. 520). His name is perhaps a short form of Haggiah (  1 Chronicles 6:30 ), as Mattenai (  Ezra 10:33 ) is of Mattaniah (  Ezra 10:26 ), and may mean ‘feast of J″ [Note: Jahweh.] ,’ though possibly it is merely an adjective signifying ‘festal’ (from hag  ; cf. Barzillai from barzet ). According to late traditions, he was born in Babylon, and went up with Zerubbabel to Jerusalem, where he died. In his prophetic work he was associated with Zechariah (  Ezra 5:1;   Ezra 6:14 ); and the names of the two are prefixed to certain Psalms in one or more of the Versions (to   Psalms 137:1-9 in LXX [Note: Septuagint.] alone, to   Psalms 111:1-10 (112) in Vulg. [Note: Vulgate.] alone, to   Psalms 125:1-5;   Psalms 126:1-6 in Pesh. alone, to   Psalms 146:1-10;   Psalms 147:1-20;   Psalms 148:1-14 in LXX [Note: Septuagint.] and Pesh., to   Psalms 145:1-21 in LXX [Note: Septuagint.] , Vulg. [Note: Vulgate.] , and Pesh.).

His prophecies were evoked by the delay that attended the reconstruction of the Temple. The Jews, on returning to Palestine in the first year of Cyrus (536), at once set up the altar of the Lord ( Ezra 3:3 ), and in the following year laid the foundation of the Temple (  Ezra 3:8-10 ). The work, however, was almost immediately suspended through the opposition of the Samaritans ( i.e. the semi-pagan colonists of what had once been the Northern Kingdom,   2 Kings 17:24-41 ), whose wish to co-operate had been refused (  Ezra 4:1-5 ); and, this external obstruction being reinforced by indifference on the part of the Jews themselves (  Haggai 1:4 ), the site of the Temple remained a waste for a period of 15 years. But in the second year of Darius (b.c. 520), Haggai, aided by Zechariah (who was probably his junior), exhorted his countrymen to proceed with the rebuilding; and as the result of his exertions, in the sixth year of Darius (b.c. 516) the Temple was finished (  Ezra 6:15 ).

2. The book . The prophecies of Haggai consist of four sections, delivered at three different times.

(1) Ch. 1, on the 1st day of the 6th month (Aug. Sept.), is the prophet’s explanation of the prevalent scarcity, which (like the famines mentioned in  2 Samuel 21:1-22 and   1 Kings 17:1-24;   1 Kings 18:1-46 ) is accounted for by human sin, the people being more concerned to beautify their own dwellings than to restore the house of the Lord. The admonition, coupled with a promise of Divine assistance, had its effect, and the work of reconstruction was renewed.

(2) Ch.  Haggai 2:1-9 , on the 21st day of the 7th month (Sept. Oct.), has in view the discouragement experienced when the old men who had seen the glory of the first Temple contrasted with it the meanness of the second: the prophet declares that within a short while the wealth of the nations will he gathered into the latter (cf.   Isaiah 60 ), and its splendour will eventually exceed that of its predecessor. Haggai’s anticipations were perhaps connected with the disturbances among the Persian subject States in the beginning of Darius’ reign. The downfall of the Persian rule, which they threatened, might be expected, like the previous overthrow of Babylon by Cyrus, to redound to the advantage of Israel.

(3) Ch.  Haggai 2:10-19 , on the 24th of the 9th month (Nov. Dec.), is a further attempt to explain the reason of the continued distress, and to raise hopes of its removal. The people’s sacrifices and exertions cannot (it is contended) at once counteract the effects of their previous neglect, for the ruinous state of the Temple is a more penetrating source of pollution than holy things and acts are of sanctification; but henceforth the Lord’s blessing will attend them (cf.   Zechariah 8:9-12 ).

(4) Ch.  Haggai 2:20-23 , on the same day as the preceding, is an address to Zerubbabel, who in the impending commotion will be preserved by the Lord as a precious signet-ring (cf.   Song of Solomon 8:6 , and contrast   Jeremiah 22:24 ).

The Book of Haggai reflects the condition of its age, and offers a contrast to the earlier prophets in the absence of any denunciation of idolatry, the practice of which had been largely eradicated from the Jews of the Exile by their experiences. It resembles the prophecies of Zechariah and Malachi (both post-exilic) in laying more stress upon the external side of religion than do the pre-exilic writings. But, unlike the books of Zechariah and Malachi, it does not contain any rebuke of moral and social offences, but is devoted to the single purpose of promoting the rebuilding of the Temple, which was then essential to the maintenance of Israel’s religious purity. The style of Haggai is plain and unadorned, and is rendered rather monotonous by the reiteration of certain phrases (especially ‘saith the Lord of hosts’).

G. W. Wade.

Morrish Bible Dictionary

Scripture is silent as to the ancestors of this prophet. He stands as to date at the return from captivity, and his prophecy is mostly occupied with the house of the Lord, the temple at Jerusalem. About the year B.C. 535, by order of Cyrus, under God, the rebuilding of the temple had been begun; but in consequence of the opposition from without, and the Jews' lack of faith as to the purpose of God in restoring them to their land, the building was stayed. It had been lying for some fifteen years in that state when God caused Haggai to prophesy, and charge the Jews themselves with neglect of the house. God had been dealing with them in providence, withholding the fruits of the earth; but they understood it not, until the prophet bade them consider their ways. They had made excuses that the time had not yet come to build God's house; but they were building their own houses. The prophet bade them fetch wood and build the house, and God would take pleasure in it, though it might appear as nothing in their eyes.

Zerubbabel and Joshua at once responded, and the work was commenced with energy and without permission from the heathen authorities. When asked by whose permission they were building the house, they nobly said, "We are the servants of the God of heaven and earth." Letters were sent to Babylon by the governors of the land, and then God so ordered it that formal permission was given to continue the building. By comparing verses 1 and 15 of   Haggai 1 it will be seen that in twenty-four days the work was resumed.

 Haggai 2 . There was encouragement for them, and exhortations to be strong:Jehovah was with them. They were reminded of their deliverance from Egypt, and the prophecy then goes on to the future, when God's purpose will be fully accomplished. God is going to shake the heavens and the earth: "the desire of all nations shall come" — doubtless referring to Christ in an objective sense. God will fill His house with glory. And then it is added (as it should read) "the latter glory of this house shall be greater than the former." There have now been three buildings, if the one restored by Herod be counted as one, and there will be another built by the Jews in unbelief; and another, as described by Ezekiel: yet all are designated 'this house,' as the first and second are called 'this house' in 3: cf.  Ezra 5:11 . The latter glory will be when Christ, "the desire of all nations," shall come to it, and in that place He will give peace.

 Haggai 2:10-19 are a separate message from God, reminding the people how unclean they were, and every work of their hands; and how He had been dealing with them in discipline; yet they had not turned unto Him. But from the day of laying the foundation of Jehovah's temple He would bless them.

 Haggai 2:20-23 are still another message from God, and refer again to the future, when all nations will be shaken, and when God will take the true seed of David (here still called 'Zerubbabel my servant', a type of Christ as 'the prince of the house of David'), and make Him as a signet. In contrast to the faithless Coniah, or Jeconiah, king of Judah (as a signet plucked from God's right hand: cf.   Jeremiah 22:24 ), Christ is the signet on God's right hand, to seal all His purposes touching the nations, and concerning His chosen people Israel.

Bridgeway Bible Dictionary

In 539 BC the Persian king Cyrus conquered Babylon and promptly issued a decree that allowed the Jewish captives to return to their homeland and rebuild Jerusalem. The outcome was that a good number of Jews moved out of Babylon and settled in Jerusalem. There they began to establish a new community under the leadership of the governor Zerubbabel and the high priest Joshua ( Ezra 1:1-4;  Ezra 2:1-2). They readily set up the altar and laid the foundation of the temple, but they just as readily lost their enthusiasm when local people began to oppose them. As the opposition increased, so did the Jews’ discouragement, till eventually they stopped building ( Ezra 4:1-5;  Ezra 4:24).

After sixteen years of inactivity, God raised up two prophets to arouse the people and get them working on the temple again. One of these prophets was Haggai, the other Zechariah ( Ezra 5:1-2;  Haggai 1:1;  Zechariah 1:1). The year was 520 BC.

People claimed that they had not been able to build because of opposition from enemies and hardship from famine. Haggai saw that these were not the reasons at all. The real reasons were the people’s selfishness and laziness. The problem was spiritual, not political or material. Events soon proved Haggai to be correct; for when the people restarted building and opposition broke out afresh, the Persian king supported the Jews by giving them legal protection and financial assistance ( Ezra 5:3;  Ezra 6:6-12).

Contents of the book

Haggai’s short book consists of four messages, all delivered within six months. His first message, which rebuked the people for their excuses in not building, brought quick results, and within a little over three weeks the people started building again (1:1-15). His second message encouraged them with the assurance that their work was part of the reconstruction of the Jewish nation, as a result of which the Messiah would come (2:1-9). His third message reminded them of the judgments that result from disobedience, and the blessings that result from obedience (2:10-19). His final message was a brief message of encouragement for Zerubbabel personally (2:20-23).

Watson's Biblical & Theological Dictionary

was one of the Jews who returned with Zerubbabel to Jerusalem in consequence of the edict of Cyrus; and it is believed that he was born during the captivity, and that he was of the sacerdotal race. His prophecy consists of four distinct revelations, all which took place in the second year of Darius, king of Persia, B.C. 520. The prophet reproves the people for their delay in building the temple of God, and represents the unfruitful seasons which they had experienced as a divine punishment for this neglect. He exhorts them to proceed in the important work; and by way of encouragement predicts, that the glory of the second temple, however inferior in external magnificence, shall exceed that of the first; which was accomplished by its being honoured with the presence of the Saviour of mankind. He farther urges the completion of the temple by promises of divine favour, and under the type of Zerubbabel he is supposed by some to foretel the great revolutions which shall precede the second advent of Christ. The style of Haggai is in general plain and simple; but in some passages it rises to a considerable degree of sublimity.

American Tract Society Bible Dictionary

One of the minor prophets, probably accompanied Zerubbabel in the first return of the Jew from Babylon, B. C. 536. He began to prophesy in the second year of Darius Hystaspis, B. C. 520; and the object of his prophesying as to excite his countrymen to begin again the building of the temple, which had been so long interrupted. In this he was successful, Darius having granted a decree for this purpose,  Ezra 6:1-22 . The exceeding glory of the second temple was, as he foretold, that Christ "the Desire of all nations" came into it, and made the place of his feet glorious,  Haggai 2:7-9 .

People's Dictionary of the Bible

Haggai (hăg'ga-î or hăg'gâi), festive. A prophet after the captivity, in the second year of Darius Hystaspes, or b.c. 520,  Haggai 1:1. Nothing is known of his life.

The Prophecy of, which is prose in farm, concerns the repair of the temple, 1:1-12; 2:10-20, the glory of the second temple, 2:1-9, and the triumph of Zerubbabel over his enemies. 2:20-23.

Smith's Bible Dictionary

Hag'ga-i. (festive). The tenth, in order, of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage, history and tradition are alike silent.

Hawker's Poor Man's Concordance And Dictionary

The prophet, who lived after the Babylonish captivity, and at the time of building the second temple. His name signifies a feast of the Lord, from Chagag, a feast; and Jah, the Lord. His prophecy is but short, yet most blessed in pointing to Christ.

Easton's Bible Dictionary

 Ezra 6:14

International Standard Bible Encyclopedia

hag´a - ı̄ , hag´ā̇ - i ( חגּי , ḥaggay , an adjective formed from חג , ḥagh , "feast"):

1. Name

The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel , "iron." Haggai may, however, be a shortened form of Haggiah (  1 Chronicles 6:30 ), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah ( Ezra 10:33 ,  Ezra 10:16 ). In Greek Ἁγγαῖος , Haggaı́os , in Latin, Aggaeus or Aggeus , sometimes Haggaeus . Haggai is the 10th in the order of the Twelve Prophets.

2. Personal History

Little is really known of his personal history. But we do know that he lived soon after the captivity, being the first of the prophets of the Restoration. From  Haggai 2:3 of his prophecies it is inferred by many that he had seen the first temple, which, as we know, was destroyed in 586 bc. If so, he must have prophesied when a comparatively old man, for we know the exact date of his prophecies, 520 bc. According to   Ezra 5:1;  Ezra 6:14 , he was a contemporary of Zechariah, and was associated with him in the work of rebuilding the temple; besides, in the Greek and Latin and Syriac Vss , his name stands with Zechariah's at the head of certain psalms, e.g.  Psalm 111:1-10 (112), in the Vulgate (Jerome's Latin Bible , 390-405 ad) alone;  Psalm 125:1-5;  Psalm 126:1-6 , in the Peshitta alone;  Psalm 137:1-9 , in the Septuagint alone;  Psalm 146:1-10; 147;  Psalm 148:1-14 , in Septuagint and Peshitta; and Ps 145, in Septuagint, Peshitta and Vulgate; perhaps these psalms were introduced into the temple-service on their recommendation. He was a prophet of great faith (compare  Psalm 2:1-5 ); it is possible that he was a priest also (compare  Psalm 2:10 -19). Like Malachi he bears the name of "Yahweh's messenger" (Heg   Malachi 1:13; compare  Malachi 3:1 ). According to Jewish tradition, he was a member of the Great Synagogue.

3. Work

Haggai's work was intensely practical and important. Yahweh employed him to awaken the conscience and stimulate the enthusiasm of his compatriots in the rebuilding of the temple. "No prophet ever appeared at a more critical juncture in the history of the people, and, it may be added, no prophet was more successful" (Marcus Dods). Zechariah assisted him (compare  Haggai 1:1;  Zechariah 1:1 ).

4. Period and Circumstances

Haggai's prophecies, like Ezekiel's, are dated "in the second year of Darius" ( Haggai 1:1;  Haggai 2:10 ), i.e. 520 bc. The Jews, 42,360 strong ( Ezra 2:64 ), had returned from Babylon 16 years before (536 bc), under the leadership of Zerubbabel, the civil head of the community, and Joshua, the ecclesiastical. The generous edict of Cyrus had made return possible (compare  Ezra 1:1-4 ). The new colonists had settled in Jerusalem and in the neighboring towns of Bethlehem, Bethel, Anathoth, Gibeon, Kiriath-jearim, and others adjacent ( Ezra 2:20 ). Eager to reestablish the public worship of the sanctuary, they set about at once to erect the altar of burnt offering upon its old site ( Ezra 3:2 ,  Ezra 3:3; compare  Haggai 2:14 ). Plans were also made for the immediate rebuilding of the temple, and the foundation stone was actually laid in the 2nd month of the 2nd year of the return ( Ezra 3:8-10 ), but the work was suddenly interrupted by the jealous, half-caste, semi-pagan Samaritans, descendants of the foreign colonists introduced into Samaria in 722 bc (compare 2 Ki 17:24-41), whose offer to coöperate had been refused ( Ezra 4:1-5 ,  Ezra 4:24 ). For 16 years thereafter nothing was done toward rearing the superstructure ( Ezra 4:5 ,  Ezra 4:24;  Ezra 5:16 ); indeed, the Jews became indifferent, and began to build for themselves "ceiled houses" ( Haggai 1:4 ). (W. H. Kosters has attempted to show that there was no return under Cyrus, and that Haggai and Zechariah, who never allude to any return, but rather look upon the return as still in the future (compare  Zechariah 2:6 ,  Zechariah 2:7 ), preached to the Jews who remained in Jerusalem, never having been carried by Nebuchadnezzar into captivity in 586 bc. But this theory is opposed by too many converging lines of Scriptural statement to warrant serious credence.) With the accession of Darius Hystaspes (i.e. Darius, the son of Hystaspes), the tide turned. Darius was a true successor to Cyrus, and favored religious freedom. Through the influence of the prophets Haggai and Zechariah, the people were roused from their lethargy, and the work of rebuilding was resumed with energy in 520 bc ( Haggai 1:14 ,  Haggai 1:15 ). The foundations were relaid ( Haggai 2:18 ). Four years later, in the 6th year of Darius, the whole structure was completed and dedicated ( Ezra 6:15 ). Meanwhile important events were taking place in the Persian empire. On the death (of Cambyses in 522 bc, the throne had been seized by a usurper, the so-called Pseudo-Smerdis. who held it, however, for some 7 months only. He was murdered by Darius, and the latter was elevated to the throne. But this gave other ambitious pretenders cause to rebel, and many provinces revolted, among them Susiana, Media, Assyria, Armenia, Parthia, and others (compare the famous Behistun inscription). Altogether Darius fought 19 battles in putting down his rivals, and did not succeed in vanquishing all of his foes till the year after Haggai prophesied. This accounts for the prophet's repeated allusions to Yahweh's "shaking" the nations ( Haggai 2:6 ,  Haggai 2:7 ,  Haggai 2:21 ,  Haggai 2:22 ). Haggai seems to regard the "shaking" of the nations as the precursor of the Messianic age. It was, therefore, important from the prophet's point of view, that Yahweh's temple should be made ready for the Messiah's advent, that it might become the religious center of the world (compare  Isaiah 2:2-4 ). The exact date of Haggai's preaching was from September to December, 520 bc.

5. Analysis

Haggai's prophecies are dated and therefore easily analyzed. They are composed of four distinct discourses, all four being delivered within 4 months' time in the year 520 bc: (1)  Haggai 1:1-15 , delivered on the 1st day of the 6th month (September), in which the prophet reproaches the people for their indifference to the work of rebuilding the temple, and warns them to consider their ways; assuring them that their procrastination was not due to want of means ( Haggai 1:4 ), and that God on account of their apathy was withholding the produce of the field ( Haggai 1:10 ). The effect of this appeal was that 24 days later, all the people, including Zerubbabel and Joshua, began the work of reconstruction ( Joshua 1:14 ,  Joshua 1:15 ). (2)  Haggai 2:1-9 , delivered on the 21st day of the 7th month (October), which was about one month after the work had been resumed, and containing a note of encouragement to those who felt that the new structure was destined to be so much inferior to Solomon's temple. The prophet, on the contrary, assures them that the latter glory of the new house shall eclipse that of Solomon's magnificent temple, for soon a great "shaking" on Yahweh's part among the nations will usher in the Messianic age, and the precious things of all nations will flow in to beautify it (compare  Hebrews 12:26-28 ). (3)  Haggai 2:10-19 , delivered on the 24th day of the 9th month (December) which was exactly 3 months after the building had been resumed, and containing, like the first discourse, a rebuke to the people because of their indifference and inertia. The discourse is couched in the form of a parable ( Haggai 2:11-14 ), by means of which the prophet explains why the prayers of the people go unanswered. It is because they have so long postponed the completion of the temple; a taint of guilt vitiates everything they do, and blasting and mildew and hail, and consequently unfruitful seasons, are the result. On the other hand, if they will but press forward with the work, Yahweh will again bless them, and fruitful seasons will follow their revived zeal ( Haggai 2:19; compare  Zechariah 8:9-12 ). (4)  Haggai 2:20-23 , delivered on the 24th day of the 9th month, the very same day as that on which the discourse in  Haggai 2:10-19 was delivered. The sequence is immediate. For when Yahweh "shakes" the nations, He will establish Zerubbabel, the representative of the Davidic dynasty and the object of patriotic hopes. When the heathen powers are overthrown, Zerubbabel will stand unshaken as Yahweh's honored and trusted vicegerent, and as the precious signet on Yahweh's hand (compare   Jeremiah 22:24;  Song of Solomon 8:6 ).

6. Message

The most striking feature in Haggai's message is its repeated claim of Divine origin: 5 times in the 38 verses of his prophecies, he tells us that "the word of Yahweh came" unto him ( Haggai 1:1 ,  Haggai 1:3;  Haggai 2:1 ,  Haggai 2:10 ,  Haggai 2:20 ); 4 t, also, he used the formula, "Thus saith Yahweh of hosts" ( Haggai 1:2 ,  Haggai 1:5 ,  Haggai 1:7;  Haggai 2:11 ); 5 times "saith Yahweh of hosts" ( Haggai 1:9;  Haggai 2:6 ,  Haggai 2:7 ,  Haggai 2:9 ,  Haggai 2:23 ); and 4 times simply "saith Yahweh" ( Haggai 1:13;  Haggai 2:4 ,  Haggai 2:14 ,  Haggai 2:17 ). Altogether he uses the exalted phrase "Yahweh of hosts" 14 t, besides 19 repetitions of the single but ineffable name "Yahweh." The most striking sentence in all his prophecies is probably that found in  Haggai 1:13 , "Then spake Haggai, Yahweh's messenger in Yahweh's message unto the people." His single purpose, as we have above seen, was to encourage the building of the temple. This he seems to have regarded as essential to the purity of Israel's religion. His key-exhortation is "Consider your ways" ( Haggai 1:5 :7; compare   Haggai 2:15 ,  Haggai 2:18 ). His prophecies reflect the conditions of his age. He points to judgments as a proof of the Divine displeasure ( Haggai 1:9 ,  Haggai 1:10;  Haggai 2:15-19 ). Unlike the earlier prophets, he does not denounce idolatry; but like his contemporary, Zechariah, and his successor, Malachi, he does lay stress on the external side of religion. Chief interest centers in the somewhat unusual parable contained in  Haggai 2:10-19 , which teaches that holiness is not contagious, but that evil is. "The faint aroma of sanctity coming from their altar and sacrifices was too feeble to pervade the secular atmosphere of their life" (A. B. Davidson, Exile and Restoration , 82). Haggai argues that Israel's sacrifices for 16 years had been unclean in God's sight, and had brought them no blessing, because they had left the temple in ruins; and, that while a healthy man cannot give his health to another by touching him, a sick man may easily spread contagion among all those about him. The thought is suggestive. Haggai may or may not have been a priest, "but in so short a prophecy this elaborate allusion to ritual is very significant." Another very striking thought in Haggai's book is his reference to Zerubbabel as Yahweh's "servant" and "signet," whom Yahweh has "chosen" ( Haggai 2:23 ). Wellhausen regards these words as an equivalent to making Zerubbabel the Messiah; but it is enough to think that the prophet is attempting only to restore him to the honorable position from which his grandfather, Jehoiachin, in  Jeremiah 22:24 , had been degraded. Thus would the prophet link Zerubbabel, the political hope of the post-exilic congregation, to the royal line of Judah. Isaiah speaks of Cyrus in similar terms without any Messianic implication ( Isaiah 44:28;  Isaiah 45:1 ). On the other hand, the implicit Messianic import of  Haggai 2:7 ,  Haggai 2:8 is recognized on all sides.

7. Style

Haggai's style is suited to the contents of his prophecies. While he is less poetical than his predecessors, yet parallelism is not altogether wanting in his sentence ( Haggai 2:8 ). Compared with the greater books of prophecy, his brief message has been declared "plain and unadorned," "tame and prosaic"; yet it must be acknowledged that he is not wanting in pathos when he reproves, or in force when he exhorts. Though he labors under a poverty of terms, and frequently repeats the same formulas, yet he was profoundly in earnest, and became the most successful in his purpose of all his class. He was especially fond of interrogation. At best we have only a summary, probably, of what he actually preached.

8. Criticism

The critical questions involved in Haggai's case are not serious:  Haggai 2:5 , for example, is wanting in the Septuagint; to  Haggai 2:14 the Septuagint adds from   Amos 5:10; 2:17 is very similar to, and seems dependent on,  Amos 4:9;  Amos 1:7 and  Amos 1:13 , are rejected by some as later interpolations; while Klostermann and Marti hold that the book as a whole was not written by Haggai at all, but rather about his prophetic activity, a perfectly gratuitous assumption without any substantial proof in its favor.

Literature

Driver, New Century Bible , "The Minor Prophets," II, 1906; Lot , 1909; G. A. Smith, Expositor's Bible , "The Twelve Prophets," II, 1898; E. B. Pusey, The Minor Prophets , II, 1878; M. Dods, " Handbooks for Bible Classes ," Hag, Zec, Mal; J. Wellhausen, Die kleinen Propheten übersetzt u. erklärt , 1898; W. Nowack, Die kleinen Propheten übersetzt u. erklärt , 1905; K. Marti, Dodekapropheton erklärt , 1904; H. G. Mitchell, Icc , 1912.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Heb. Chaggay', חִגִּי , festive; Sept. and Joseph. Ἀγγἃ ιος; Jerome and Vulg. Aggaeus or Hagaeus), the tenth in order of the twelve minor prophets, and the first of the three who, after the return of the Jews from the Babylonian exile, prophesied in Palestine. Of the place and year of his birth, his descent, and the leading incidents of his life, nothing is known which can be relied on (see Oehler, in Herzog's Encyk. 5, 471 sq.). The more fabulous traditions of Jewish writers, who pass him for all assessor of the Synagogea Magna, and enlarge on his literary avocations, have been collected by Carpzov (Introductio in V. T. 3,426). Some interpreters, indeed, taking in its literal sense the expression מִלְאִךְ יְהוָֹה(malak Yehovah) in 1:13, have imagined that he was an angel in human shape (Jerome, Comm. ad loc.). Some ancient writers assert that he was born in Babylon, and while yet a young mall came to Jerusalem, when Cyrus, in the year B.C. 536, allowed the Jews to return to their country ( 2 Chronicles 34:23;  Ezra 1:1); the new colony consisting chiefly of people belonging to the tribes of Judah, Benjamin, and Levi, with a few from other tribes. According to the same tradition, he was buried with honor near the sepulchers of the priests (Isidor. Hispal. c. 49; Pseudo Dorotheus, in Chronicles Pasch. 151, d). It has hence been conjectured that he was of priestly rank. Haggai, Zechariah, and Malachi, according to the Jewish writers, were the men who were with Daniel when he saw the vision related in Daniel 10, and were after the captivity members of the Great Synagogue, which consisted of 120 elders (Cozri, 3, 65). The Seder Olam Zuta places their death in the 52nd year of the Medes and Persians, while the extravagance of another tradition makes Haggai survive till the entry of Alexander the Great into Jerusalem, and even till the time of our Savior (Carpzov, Introd.). In the Roman martyrology Hosea and Haggai are joined in the catalogue of saints (Acta Sanctor. 4 Julii). (See Ezra).

This much appears from Haggai's prophecies ( Haggai 1:1, etc.), that he flourished during the reign of the Persian monarch Darius Hystaspis, who ascended the throne B.C. 521. It is probable that he was one of the exiles who returned with Zerubbabel and Jeshua: and Elwald (die Proph. d. AIt. B.) is even tempted to infer from  Haggai 2:3, that he may have been one of the few survivors who had seen the first Temple in its splendor (Bleek, Einleit. p. 549). The rebuilding of the Temple, which was commenced in the reign of Cyrus (B.C. 535), was suspended during the reigns of his successors, Cambyses and Pseudo-Smerdis, in consequence of the determined hostility of the Samaritans. — On the accession of Darius Hystaspis (B.C. 521), the prophets Haggai and Zechariah urged the renewal of the undertaking, and obtained the permission and assistance of the king ( Ezra 5:1;  Ezra 6:14; Josephus, Ant. 11, 4). Animated by the high courage (magni spiritus, Jerome) of these devoted men, the people prosecuted the work with vigor, and the Temple was completed and dedicated in the sixth year of Darius (B.C. 516). (See Temple).

The names of Haggai and Zechariah are associated in the Sept. in the titles of Psalms 137, 145-148 in the Vulgate in those of Psalms 111, 145; and in the Peshito Syriac in those of Psalms 125, 126, 145, 140-1, 147, 148. It may be that tradition assigned to these prophets the arrangement of the above-mentioned psalms for use in the Temple service, just as  Psalms 64:1; in the Vulgate attributed to Jeremiah and Ezekiel, and the name of the former is inscribed at the head of Psalms 136 in the Sept. According to Pseudo-Epiphanius (De Vitis Proph.), Haggai was the first who chanted the Hallelujah in the second Temple: ‘; wherefore," he adds, "we say ‘ Hallelujah, which is the hymn (of Haggai and Zechariah "Haggai is mentioned in the Apocrypha as AGGEUS, in  1 Esdras 6:1;  1 Esdras 7:3; 2 Esdr. 1, 40; and is alluded to in  Sirach 49:11 (comp.  Haggai 2:23), and  Hebrews 12:26 ( Haggai 2:6). (See Zechariah).

Kitto's Popular Cyclopedia of Biblial Literature

Hag´gai. One of the twelve minor prophets, and the first of the three who, after the return of the Jews from the Babylonian exile, prophesied in Palestine. Of the place and year of his birth, his descent, and the leading incidents of his life, nothing is known which can be relied on. This much appears from his prophecies, that he flourished during the reign of the Persian monarch Darius Hystaspis, who ascended the throne B.C. 521. These prophecies are comprised in a book of two chapters, and consist of discourses remarkably brief and summary. Their object generally is to urge the rebuilding of the Temple, which had indeed been commenced as early as B.C. 535 , but was afterwards discontinued, the Samaritans having obtained an edict from the Persian king, which forbade further procedure, and influential Jews pretending that the time for rebuilding the Temple had not arrived, since the seventy years predicted by Jeremiah applied to the Temple also, from the time of the destruction of which it was then only the sixty-eighth year. As on the death of Pseudo-Smerdis, and the consequent termination of his interdict, the Jews still continued to wait for the end of the seventy years, and were only engaged in building splendid houses for themselves, Haggai began to prophesy in the second year of Darius, B.C. 520.

His first discourse (Haggai 1), delivered on the first day of the sixth month of the year mentioned, foretells that a brighter era would begin as soon as Jehovah's house was rebuilt; and a notice is subjoined, stating that the address of the prophet had been effective, the people having resolved on resuming the restoration of the Temple. The second discourse , delivered on the twenty-first day of the seventh month, predicts that the glory of the new Temple would be greater than that of Solomon's, and shows that no fear need be entertained of the Second Temple not equaling the first in splendor, since, in a remarkable political revolution, the gifts of the Gentiles would be brought thither. The third discourse , delivered on the twenty-fourth day of the ninth month, refers to a period when building materials had been collected, and the workmen had begun to put them together; for which a commencement of the Divine blessing is promised. The fourth and last discourse , delivered also on the twenty-fourth day of the ninth month, is exclusively addressed to Zerubbabel, the political chief of the new Jewish colony, who, it appears, had asked for an explanation regarding the great political revolutions which Haggai had predicted in his second discourse: it comforts the governor by assuring him they would not take place very soon, and not in his lifetime. The style of the discourses of Haggai is suitable to their contents: it is pathetic when he exhorts; it is vehement when he reproves; it is somewhat elevated when he treats of future events; and it is not altogether destitute of a poetical coloring, though a prophet of a higher order would have depicted the splendor of the Second Temple in brighter hues. The language labors under a poverty of terms, as may be observed in the constant repetition of the same expressions. The prophetical discourses of Haggai are referred to in the Old and New Testament (;;; comp.; ). In most of the ancient catalogues of the canonical books of the Old Testament, Haggai is not, indeed, mentioned by name; but as they specify the twelve Minor Prophets, he must have been included among them, as otherwise their number would not be full.

The Nuttall Encyclopedia

One of the Hebrew prophets of the Restoration (of Jerusalem and the Temple) after the Captivity, and who, it would seem, had returned from Babylon with Zerubbabel and Joshua. Signs of the divine displeasure having appeared on account of the laggard spirit in which the Restoration was prosecuted by the people, this prophet was inspired to lift up his protest and rouse their patriotism, with the result that his appeal took instant effect, for in four years the work was finished and the Temple dedicated to the worship of Jehovah, as of old, in 516 B.C.; his book is a record of the prophecies he delivered in that connection, and the style, though prosaic, is pure and clear.