Author
Haggai is remembered outside his book for the vital role he played as a prophet, along with Zechariah, in rebuilding the temple after the Babylonians destroyed it almost 70 years earlier (Ezra 5:1–2; 6:14; Zech 8:9). In Hebrew, his name means “festal.”
Date
The book of Haggai contains six precise dates, all in the second year of the Persian king Darius (520 BC). The dates structure the book and identify key moments in the temple reconstruction.
The book was most likely written shortly after the final date in 2:20, since it does not record the completion of the temple (in 516 or 515 BC; cf. Ezra 6:15). Additionally, Zech 8 (dated two years after Haggai’s last prophecy), contains many echoes of Haggai.
Occasion and Purpose
In 539 BC the Persian king Cyrus (reigned 539–530 BC) decreed that the Jewish exiles in Babylonia could return to Jerusalem and rebuild the temple (cf. Ezra 1:1–4). The book of Ezra records that many Jews returned under Sheshbazzar and began the difficult task of rebuilding. Yet vigorous opposition from the neighboring Samaritans soon brought the work to a standstill (Ezra 4:1–5, 24). Haggai’s prophetic ministry began in 520 BC, almost 20 years after the first exiles returned. At this time, Darius I Hystaspes (cf. 1:1) was the Persian king who had just consolidated his rule after a series of rebellions following the death of the previous king, Cambyses (reigned 530–522 BC). Darius brought a measure of peace to the region and supported the temple rebuilding (Ezra 5:3–6; 6:6–12).
Yet this period proved to be a time of great hardship for God’s people (e.g., 1:6, 10–11; Zech 8:10). Earlier prophets had promised a glorious restoration after exile (e.g., Zeph 3:20). For those in Jerusalem the reality fell far short of this hope. Haggai understands that the temple is central to God’s restoration purposes and speaks God’s word of rebuke, challenge, and comfort to get its construction back on track. He also speaks of a future work of God to “shake the heavens and the earth” (2:6, 21) and establish his kingdom, moving from disappointment to hope. The book continues to encourage God’s people about this coming kingdom and to challenge all readers about whether their priorities in life line up with God’s.
Genre
The book of Haggai reports four prophecies of Haggai (1:1–11; 2:1–9; 2:10–19; 2:20–23), each introduced by a date. In addition, the response to the first prophecy is reported (1:12–15). The first and third prophecies focus on the present and admonish the people to work to build the temple. The second and fourth prophecies focus more on the future and console the people with the promise that God will “shake the heavens and the earth” (2:6, 21) and establish his kingdom. A feature of Haggai is the use of questions to raise key issues (1:4, 9; 2:3, 12, 13, 19).
Themes
1. Covenant. The book of Haggai must be read against the background of the Mosaic covenant; otherwise, there is a real danger of distorting its message into one that seeks to manipulate God by human-centered religion (i.e., build the temple to win God’s blessing), a distortion that denies God’s grace and twists the message into a “prosperity gospel.” In Exodus, God saved his people by grace and gave them the law to show them how to live as his saved people. At the end of Leviticus and Deuteronomy, Moses spells out not only the blessings that will continue if God’s people obey but also the curses that will come should his people disobey, the ultimate curse being exile from the promised land (e.g., Deut 28:63–68). Even then, God promises restoration and blessing when they repent (“return”) and “obey” (Deut 30:1–3). In Deuteronomy, this repentance is ultimately a work of God (Deut 30:6), highlighting his grace. Haggai does not say, “Give to the temple, and God will make you rich.” Rather, he calls the people back to covenant obedience and promises the blessings of the covenant. Furthermore, when the people heed the call to obey, Haggai explains this as God working in their midst by his Spirit through his powerful word (1:12–14; 2:4–5). This response in Haggai’s day anticipates the new covenant (cf. Jer 24:7; 31:33; Ezek 11:19–20; 2 Cor 3:3; Heb 8:10).
2. Temple. The temple is a central theme in Haggai and one that traverses the Bible. God’s intention since creation was to dwell in the midst of his people. Indeed, Eden is portrayed as a garden sanctuary (see note on Gen 2:8; see also “Temple”). After the exodus, God established the tabernacle as the visible representation of his presence and rule (Exod 25–31; 35–40; see note on Exod 25:1—40:38), and he promised that the goal of the Israelites’ journey from Egypt would be his “sanctuary” (Exod 15:17). After King David built his house of cedar in Jerusalem, he desired to build a permanent house for God (2 Sam 7:2). This temple was built by David’s son Solomon (1 Kgs 5–8). When God later judged his people by the Babylonians in 586 BC, the temple was destroyed (2 Kgs 25:8–17). Yet the prophets promised a key role for the temple in the restoration of God’s people (e.g., Isa 2:2–3; 44:28; Ezek 40–48; Joel 3:18; Mic 4:1–2). Hence, when the people returned to the land, rebuilding the temple was to be their priority, and Haggai reminds the people of this. God’s ultimate purposes for the temple find their fulfillment in Jesus (e.g., John 2:19–21), the people of the church (e.g., 1 Cor 3:16–17; Eph 2:21; 1 Pet 2:4–5), and the new creation (e.g., Rev 21–22). See “Temple.”
3. Messiah. Along with God’s purposes for the temple, Haggai also confirms that God’s covenant with David and the hope for a future king (Messiah) still stand (2:23).
Outline
I. First Prophecy: A Call to Build the House of the Lord (1:1–11)
II. Response: Obedience, Assurance, and Action (1:12–15a)
III. Second Prophecy: The Promised Glory of the New House (1:15b—2:9)
IV. Third Prophecy: Blessings for a Defiled People (2:10–19)
V. Fourth Prophecy: Zerubbabel the Lord’s Signet Ring (2:20–23)