Annotations for Haggai

1:1–11 First Prophecy: A Call to Build the House of the Lord. Haggai challenges the people of Judah to reorder their priorities and rebuild the temple.

1:1 In the second year of King Darius. Cf. v. 15b; 2:10. See Introduction: Occasion and Purpose. first day of the sixth month. Aug. 29, 520 BC. through. Indicates Haggai’s status as a “prophet” of God, like Moses (cf. v. 3; 2:1; 1 Kgs 8:53). Zerubbabel. Had earlier returned from Babylon, rebuilt the altar, and laid the foundation of the temple under the authority of Sheshbazzar (see Ezra 1:8 and note; Ezra 2:2; 3:2, 8–10; 5:16; Neh 12:1). son of Shealtiel. His Davidic lineage qualifies him to rebuild the temple (cf. 1 Chr 3:17). governor of Judah. A Persian-appointed administrator. Joshua son of Jozadak. A priest from the line of Levi (cf. 1 Chr 6:15), responsible for the temple and sacrificial system (cf. Ezra 2:2; Zech 3:1; 6:11 and notes).

1:2 LORD Almighty. Or “Yahweh of armies.” This title, which occurs 14 times in Haggai, speaks of God’s might and universal rule; here it underlines why the people should listen to his word (cf. 2 Sam 7:8). These people. Possibly reflects God’s displeasure by not calling them “my people.” The time has not yet come. Perhaps they were making excuses, saying that the end of Jeremiah’s 70 years had not come (cf. Jer 25:11–12; 29:10; Zech 1:12; 7:5) or that a Davidic king would come and build the temple (cf. Ezek 37:24–28). In any case, their failure “to rebuild the LORD’s house” is the problem that Haggai addresses.

1:4 paneled. Possibly internal wood lining walls or ceilings (cf. 1 Kgs 6:9; 7:3, 7; Jer 22:14). this house. The temple. a ruin. See also v. 9. Verse 11 translates the same Hebrew root as “drought.” “Desolate” is used to described the destruction of Jerusalem in 586 BC in Jer 33:12 and Ezek 36:35. While some 20 years earlier Israelites attempted to rebuild the temple, enemy opposition brought it to a standstill (cf. Ezra 4:1–5, 24). The people’s failure to rebuild it demonstrates that they have lost track of God’s priorities as revealed in his word. God’s ultimate purposes for the temple find their fulfillment in Jesus, and his kingdom is to be the Christian’s first priority (Matt 6:33). See Introduction: Themes.

1:5 Give careful thought to your ways. A challenge (repeated in v. 7; 2:15, 18) to consider how failing to rebuild the temple has adversely impacted their lives.

1:6 The essential background is the Mosaic covenant and the curses for disobedience (see, e.g., Lev 26:26; Deut 28:18, 38–39). purse with holes in it. Wages were often carried in a small pouch attached to a waist cord. The phrase indicates that prices were high since resources were scarce. While the people have returned from exile, they are still suffering the curses for disobedience since they do not demonstrate that they have returned to the Lord to love and obey him with all their heart and soul (cf. Deut 30:1–6; Zech 1:3).

1:8 Go up into the mountains and bring down timber. The “mountain” (singular in Hebrew) is best understood as the temple mount (cf. Isa 2:2–3). Timber in the surrounding “mountains” was not suitable for temple construction (Neh 8:15), so provision had earlier been made to acquire timber from Lebanon (Ezra 3:7; cf. 1 Kgs 5:6–11), which Haggai now calls them to bring to build the temple. Perhaps it was some of this timber that they used in their own houses (v. 4). While not mentioned here, the stones from the earlier temple were probably still located at the site (cf. 2:15). take pleasure. Often describes God’s favorable acceptance of a sacrifice (Ps 51:19; Mic 6:7). honored. Or “glorified.” This hints at the return of God’s glory to the temple (cf. Ezek 43:1–4). Ultimately, the people must build the temple for the pleasure and glory of God (cf. 1 Cor 10:31; Rev 4:11).

1:9 You expected much. Earlier prophets held out a glorious hope of agricultural abundance after returning from exile (see, e.g., Jer 31:11–14; Amos 9:13–15). The people’s experience is nothing like this; as they bring home the harvest, God blows it away. This is God’s punishment for their skewed priorities since they are busy with their own houses rather than God’s house.

1:10–11 Like v. 6, the curses of the Mosaic covenant are in the background (Lev 26:19–20; Deut 28:24, 30, 38–40, 48). There are also echoes of Gen 1–3 and the curse on the “ground” that results from disobedience (Gen 3:17; cf. Rom 8:20–22). As the sovereign Creator, God’s displeasure with his people is unmistakably evident, and Haggai implicitly calls on them to repent (cf. 2:17). While the rain falls on “the righteous and the unrighteous” (Matt 5:45) and not all suffering and adversity is a direct result of a particular sin (e.g., Job; John 9:1–3), sometimes adversity is God’s punishment or “discipline” as a warning to repent (Luke 13:1–5; 1 Cor 11:30; Heb 12:4–13; Jas 5:14–15; Rev 2:22).

1:12–15a Response: Obedience, Assurance, and Action. The people turn to God in obedience (v. 12). God assures them (v. 13), and moves them to action to build the temple (vv. 14–15a).

1:12 remnant. Those who survive the exile and emerge as a purified, faithful people (cf. Isa 10:20–22). They show themselves to be the “remnant” (cf. “these people” in v. 2) because they “obeyed.” the voice of the LORD their God and the message of the prophet Haggai. These are one and the same. Like Moses, Haggai is “sent” by God as the mediator of his word.

1:13 I am with you. An assurance of covenant relationship in light of the people’s fear (v. 12; cf. 2:4–5). God’s presence will uphold them (cf. Isa 41:10; 43:5; Jer 30:10–11).

1:14 stirred up the spirit. God moved the will of his people to respond to his word so that they began to rebuild the temple (cf. Ezra 1:1, 5). See Introduction: Themes.

1:15a the twenty-fourth day of the sixth month. They begin the work 23 days after Haggai’s first prophecy (Sept. 21, 520 BC; cf. v. 1), possibly using this time to complete their harvests and assemble the required materials.

1:15b—2:9 Second Prophecy: The Promised Glory of the New House. Haggai further exhorts and encourages the people to rebuild the temple. He applies God’s past dealings with his people to the present and future.

2:1 the twenty-first day of the seventh month. Oct. 17, 520 BC (cf. 1:1, 15). The seventh month included several festivals (cf. Lev 23:23–43). This is the seventh day of the Festival of Tabernacles, a festival of joy and thanksgiving for the harvest and God’s goodness. The tabernacles were a reminder of the tents the Israelites lived in when they came out of Egypt (cf. v. 5). The festival is associated with the temple and includes the foreigner (Deut 16:13–15; 1 Kgs 8:2, 41–43, 65). See note on Lev 23:34; Deut 16:13–17; see also “The Lord’s Appointed Festivals.”

2:2 Cf. 1:1, 12, 14.

2:3 The temple had been destroyed about 66 years earlier in 586 BC, so those left were likely to be few. former glory. The glory of Solomon’s temple; both its splendor and the presence of God’s “glory” before its destruction (cf. 1:4). Does it not seem to you like nothing? The present state of the temple cannot be compared with its earlier one (cf. Ezra 3:12–13).

2:4 be strong. Echoes God’s exhortation to an earlier Joshua to trust his word of promise (Josh 1:6, 7, 9, 18). work. Rebuild the temple, the central command of this passage. I am with you. God will support them in their efforts (cf. 1:13; 1 Chr 22:16; 28:10, 20).

2:5 This is what I covenanted with you. God dwelling among his people (v. 4) was a central promise of the covenant with Israel at Sinai (cf. Exod 25:8; 29:45–46). remains among you. God’s Spirit empowered his people in the past, and he will continue to do so (cf. Isa 63:11; Zech 4:6). Do not fear. Fear can hinder obedience (cf. 1:12–13; Isa 41:10).

2:6 In a little while. Indicates imminence. once more. Like God’s appearance at Sinai when the mountain “trembled violently” (Exod 19:18), God will “shake” the cosmos (“the heavens and the earth”), the world (“the sea and the dry land”), and “all nations” (v. 7).

2:7 what is desired by all nations. A long tradition interprets this to refer to the Messiah. While there is a strong hope expressed by the prophets for a future Davidic king (cf. vv. 20–23), the Hebrew syntax and immediate context argue against this interpretation. Instead, it refers to the wealth that will come to the temple when God shakes “all nations” (cf. Isa 60:5, 11; 61:6; 66:12, 20; Zech 14:14). glory. Primarily wealth (like v. 3). Yet it also implicitly refers to God’s presence since the same expression elsewhere refers to God’s “glory” filling the tabernacle and temple (Exod 40:34–35; 1 Kgs 8:10–11; Ezek 43:5; 44:4). The provision of wealth was fulfilled to some extent through the decree of Darius (cf. 1:1) to provide from the royal treasury (Ezra 6:8) and some 60 years later when the Persian king Artaxerxes and the surrounding nations gave silver and gold to Ezra for the temple (Ezra 7:15–23). Yet Heb 12:26 quotes v. 6 to speak of a greater fulfillment in Jesus, where the shaking of the earth and the heavens will result in a kingdom that “cannot be shaken” (Heb 12:28). The Gospels also claim that Jesus’ glory surpasses the temple and that the coming of his kingdom shakes the heavens (cf. Matt 24:1–2, 29–30; Mark 13:1–2, 25–26; Luke 21:5–6, 26–27). Rev 21:22–27 also develops the themes of vv. 6–7 in relation to Jesus. Hence there is a “now” and “not yet” aspect to the fulfillment of these promises as they are fulfilled to some extent in the Persian period and then finally in the first and second comings of Jesus (cf. 2:21–23).

2:8 God is entitled to claim the wealth of the nations (v. 7) because he owns it (cf. Job 41:11).

2:9 this place. Either the temple or Jerusalem. peace. Hebrew šālôm, meaning wholeness, well-being, prosperity, right relationships; see “Shalom.” Ultimately this promise of “greater glory” and “peace” is fulfilled through the prince of peace, Jesus (Zech 9:9–10; John 20:19–21; Col 1:20). Jesus’ temple (the church) includes people from all nations (Eph. 2:11–22). See Introduction: Themes, 2.

2:10–19 Third Prophecy: Blessings for a Defiled People. Haggai involves the priests in a lesson (vv. 10–14) that further encourages the people to rebuild the temple so that curse might turn to blessing (vv. 15–19).

2:10 the twenty-fourth day of the ninth month. Dec. 18, 520 BC, exactly three months after they “began to work on the house of the LORD Almighty” (1:14–15; cf. 2:18, 20).

2:11 Ask the priests what the law says. Priests were responsible to give instruction in the law and to “distinguish between the holy and the common, between the unclean and the clean” (Lev 10:10; see also Deut 17:8–13; 33:10; Jer 18:18; Ezek 7:26; 22:26; see further the Introduction to Leviticus: Major Theological Themes [Holiness and Purity] and “Holiness”).

2:12 consecrated meat. Meat made holy through sacrifice; probably a fellowship offering since it could be eaten by the one who offered it (Lev 7:15–16). the fold of their garment. People wore long robes that they could fold up to carry goods in. Haggai’s first question is about the transmission of holiness. Consecrated meat made the garment holy (see Lev 6:27), but the garment could not then pass on the holiness to another object.

2:13 defiled. Or unclean. People who are defiled are to be isolated from the community until cleansed by washing and/or sacrifice; they are not to enter God’s presence (e.g., Lev 15:31). by contact with a dead body. Death defiles people and objects that come in contact with it (e.g., Lev 7:19; 21:11; Num 5:2; 9:6–7; 19:22). these things. The foods in v. 12. Haggai’s second question is about the transmission of defilement. Defilement is transmitted much more easily than holiness.

2:14 this people and this nation. The people of Judah. Haggai applies the lesson on consecration and defilement (vv. 12–13) to them: because they are defiled, so are their deeds and their offerings. Haggai does not state why the people are defiled; it could be their earlier sin (cf. 1:9–12), or perhaps they remain defiled from the exile (cf. the defilement of Joshua in Zech 3:1–4). An implication of Haggai’s lesson is that the temple is crucial to solving this problem of defilement and they should build it. The problem of defilement is ultimately solved in Jesus. Heb 9:11 explains how Jesus’ sacrifice in the “more perfect tabernacle that is not made with human hands” is God’s ultimate act of cleansing and forgiveness for sin. there. Probably the altar on the temple site (cf. Ezra 3:1–3).

2:15 give careful thought. To the future in view of their experience over the past two decades (cf. 1:5, 7; 2:18). before one stone was laid on another. Most likely when the “foundation . . . was laid” in the ninth month (v. 18) rather than the beginning of the work (probably including transporting supplies, clearing the site, etc.) in the sixth month (1:14).

2:16–17 Like 1:6, 9–11, the curses of the Mosaic covenant are in view (cf. Deut 28:22). This also echoes Amos 4:9: God “struck . . . with blight and mildew” so that his people might “return” to him (cf. 1:10–11).

2:16 a heap. Probably a store or pile of grain (cf. Jer 50:26).

2:17 blight. Browning of plant leaves by dry heat. mildew. A fungal infection from excessive moisture. hail. Cf. Exod 9:13–32.

2:18 when the foundation of the LORD’s temple was laid. This was an important event. Exactly two months later (cf. Zech 1:7), the governor Zerubbabel is said to have been responsible for it (Zech 4:9). Since the foundation of the temple was laid on two separate occasions by Zerubbabel (earlier in 538 BC and now in 520 BC), this suggests that it was more than just an act of construction, but involved some kind of ceremony, since presumably the foundation from the first occasion remained (Ezra 3:8–13; see notes on Hag 1:1; Zech 8:9).

2:19 The date in v. 18 is mid-December 520 BC, after sowing seed for the next year’s crops. The lack of fruit (fruit elsewhere is mostly associated with peace, prosperity, and blessing) speaks again of God’s curse (cf. 2:16–17). Haggai now promises God’s blessing. God’s purpose since creation was to dwell among his people and bless them (Gen 1:28; 12:2–3). Now that the people have heeded his word through Haggai, God restates his commitment (cf. Zech 8, which echoes Haggai).

2:20–23 Fourth Prophecy: Zerubbabel the Lord’s Signet Ring. With the restoration of God’s house under way, God reaffirms the earlier promise to David concerning his house (i.e., his dynasty; cf. 2 Sam 7:11–16). The prophecy coming on the same day strengthens the link between the two houses (vv. 10, 18, 20).

2:21–22 Addressed to Zerubbabel (cf. 1:1).

2:21 shake the heavens and the earth. Cf. v. 6.

2:22 royal thrones. The kings of the nations. God will devastate their kingdoms and destroy their military might. These images resonate with many OT passages (Gen 19:25, 29; Exod 15:1, 4, 19, 21; Judg 7:22; Pss 2:10–12; 110:5–6; Ezek 38:21; Amos 4:11; Zech 12:4; 14:13).

2:23 On that day. The “day of the LORD” (cf. Joel 1:15; Zech 2:11); when God will establish his kingdom on earth in glory. Four terms in this verse are associated with King David: (1) take. Cf. 2 Sam 7:8; Ps 78:70. (2) my servant. See 2 Sam 3:18; 7:5, 8; 1 Kgs 11:32, 34, 36; 1 Chr 17:4; 2 Chr 32:16; Pss 78:70; 89:3; 132:10; Isa 42:1; 52:13; Ezek 34:23; 37:24. (3) son of Shealtiel. Cf. 1:1. (4) chosen. See 1 Sam 16:8–12; 2 Sam 6:21; Ps 78:70; Isa 42:1. signet ring. Used by a king to seal royal documents; a sign of his authority. The background to this promise is the judgment pronounced against King Jehoiachin in Jer 22:24: “Even if you . . . were a signet ring on my right hand, I would still pull you off.” As the human representative of God’s authority, Jehoiachin is told that his immediate offspring will not rule in Jerusalem (Jer 22:24–30), yet Jeremiah also promises a righteous Davidic king (the Branch/Messiah) in coming days (Jer 23:5–6; 33:15–16). Haggai is promising here that the judgment against Jehoiachin will be over and God will make Zerubbabel “like my signet ring.” This means that as well as overseeing the rebuilding of the temple (v. 18; Zech 4:9), Zerubbabel will reestablish the Davidic line in Jerusalem (cf. Matt 1:12–13; Luke 3:27). This prophecy raises the expectation for the coming Branch/Messiah, a hope reiterated by Zechariah (Zech 3:8; 6:12). King Jesus realizes Haggai’s hope for God’s presence and blessing among his people.