Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78], at sacred-texts.com
Haggai Introduction
Haggai
Introduction
Person of the Prophet. - We have no further information concerning Haggai (Chaggai, i.e., the festal one, formed from châg, with the adjective termination ai: cf. Ewald, 164, c, and 273, e; lxx Ἀγγαῖος, Vulg. Aggaeus) than that obtained from the headings to his prophetic addresses (Hag 1:1; Hag 2:1, Hag 2:10, Hag 2:20), and confirmed by Ezr 5:1, - namely, that he commenced his prophesying in the second year of Darius Hystaspes, and by means of his prophecies caused the work of building the temple, which had been suspended in consequence of the machinations of the Cuthaeans (Samaritans), to be resumed, and in common with the prophet Zechariah, who commenced his labours two months later, ensured the continuance of that work. The extra-biblical accounts of the circumstances of his life have no evidence at all to support them. This is the case, for example, with the statement of Ps. Dorotheus and Ps. Epiphanius, that Haggai came from Babylon to Jerusalem when quite a young men, and that he survived the rebuilding of the temple, and was buried in honour near the burial-place of the priests, to say nothing of the strange opinion which was tolerably general in the times of Jerome and Cyril of Alexandria, and which arose from a misinterpretation of the word מלאך in Hag 1:13, viz., that Haggai was an angel who appeared in human shape. And Ewald's conjecture, that Haggai had seen the temple of Solomon, cannot be inferred from Hag 2:3. In that case he would have been about eighty years old when he commenced his labours as a prophet.
2. The Book of Haggai contains four words of God uttered by the prophet in the second year of the reign of Darius Hystaspes, which had for their object the furtherance of the building of the temple, and in all probability simply reproduce the leading thought of His oral addresses. In the first prophecy, delivered on the new moon's day of the sixth month of the year named (Hag 1:1-15), the condemns the indifference of the people concerning the building of the temple, and represents the failure of the crops and the curse under which the people were suffering as a divine punishment for the neglect of that work. In consequence of this admonition the building was resumed. The three following prophecies in ch. 2 encourage the people to continue the work they have begun. The second, which was delivered only twenty-four days after the first (Hag 2:1-9), consoles those who are desponding on account of the poverty of the new building, by promising that the Lord will keep the covenant promise made to His people when they came out of Egypt, and by shaking the whole world and all the heathen, will give the new temple even greater glory than that of Solomon had. The last two words of God were delivered to the people on the twenty-fourth day of the ninth month of the same year. They predict in the first place the cessation of the previous curse, and the return of the blessings of nature promised to the church which had remained faithful to the covenant (Hag 2:10-19); and in the second place, the preservation of the throne of Israel, represented in the person and attitude of Zerubbabel, among the tempests which will burst upon the kingdoms of this world, and destroy their might and durability (Hag 2:20-23).
In order to understand clearly the meaning of these prophecies and promises in relation to the development of the Old Testament kingdom of God, we must look at the historical circumstances under which Haggai was called by God to labour as a prophet. Haggai was the first prophet who rose up after the exile in the midst of the congregation of Judah that had returned from Babylon, to proclaim to it the will and saving purposes of its God. Between him and Zephaniah there lay the seventy years' exile, and the labours of the great prophets Jeremiah, Ezekiel, and Daniel. What all the earlier prophets had foretold, and Jeremiah especially, in a comprehensive and most impressive manner - namely, that the Lord would thrust out Judah also among the heathen, on account of its obstinate idolatry and resistance to the commandments of God, and would cause it to be enslaved by them - had been fulfilled. As the ten tribes had been carried away by the Assyrians long before, so had the inhabitants of Judah and Jerusalem been also carried into exile by the Chaldaeans through Nebuchadnezzar. The Lord had now banished all His people from before His face, and sent them away among the heathen, but He had not cast them off entirely and for ever. He had indeed suspended His covenant with Israel, but He had not entirely abolished it. Even to the people pining in exile He had not only renewed the ancient promises through the prophet Ezekiel, after the dissolution of the kingdom of Judah and the destruction of Jerusalem and the temple, viz., that He would restore the nation to favour again, when it should come to the knowledge of its grievous sins, and turn to Him with penitence, and that He would redeem it from exile, lead it back to its own land, and exalt it to great glory; but He had also caused the might and duration of the kingdoms of the world to be proclaimed through Daniel, and their eventual overthrow through the kingdom of God from heaven. The seventy years, during which the land of Judah was to lie waste and the nation to serve Babel (Jer 25:11), had now passed away. The Babylonian empire had fallen, and Koresh (Cyrus), the founder of the Persian empire, had given the Jews permission to return to their own land in the first year of his sole dominion, and had commanded that the temple of Jehovah in Jerusalem should be rebuilt. In consequence of this, a considerable number of the captives of Judah and Benjamin, viz., 42,360 freemen, with 7337 men-servants and maid-servants, led by Zerubbabel prince of Judah, a descendant of David, who was appointed governor in Judah, and by the high priest Joshua, had returned to their homes (Ezr 1:1-11 and 2). Having arrived there, they had restored Jehovah's altar of burnt-offering in the seventh month of the year, and re-established the sacrificial worship prescribed in the law. They had also so far made preparations for the rebuilding of the temple, that even in the second month of the second year after their return they were able solemnly to lay the foundation for the new temple (Ezr 3:1-13).
They had hardly commenced building, however, when the Samaritans came with a request that they might take part in the building of the temple, because they also sought the God of the Jews. Now, when the chiefs of Judah refused to grant them this request, as being a mixed people, composed of the heathen colonists who had been transplanted into the kingdom of the ten tribes and a few Israelites who were left behind in the land, whilst their worship of God was greatly distorted by heathenism (see at 2 Kings 17:24-41), they endeavoured to disturb the work already begun, and to prevent its continuation and completion. They made the hands of the people of Judah idle, as we read in Ezr 4:4-5, frightening them while building, and hiring counsellors against them to frustrate their design, the whole of the still remaining time of Cyrus, and even till the reign of king Darius of Persia, so that the work at the house of God at Jerusalem ceased and was suspended till the second year of the reign of this king (Ezr 4:24). But even if these machinations of the adversaries of Judah furnished the outward occasion for the interruption and suspension of the work they had begun, we must not seek for the sole and sufficient reason for the breaking off of the work in these alone. Nothing is recorded of any revocation of the edict issued by Cyrus during his reign; and even if the letter to Artachsata given in Ezr 4:7. referred, as is generally assumed, to the building of the temple, and the reply of this king, which prohibited the continuation of the building, was issued by Pseudo-Smerdis, this only took place under the second successor of Cyrus, twelve years after the laying of the foundation-stone of the temple. What the enemies of Judah had previously undertaken and accomplished consisted simply in the fact that they made the hands of the Jewish people idle, frightening them while building, and frustrating their enterprise by hiring counsellors.
(Note: So much is evident from the account in the book of Ezra, concerning the machinations of the Samaritans to frustrate the building. The more precise determination of what they did - namely, whether they obtained a command from the king to suspend the building - depends upon the explanation given to the section in Ezra (Ezra 4:6-23), into which we need not enter more minutely till we come to our exposition of the book itself, inasmuch as it is not important to decide this question in order to understand our prophet.)
The latter they would hardly have succeeded in, if the Jews themselves had taken real pleasure in the continuation of the work, and had had firm confidence in the assistance of God. These were wanting. Even at the ceremony of laying the foundation-stone, many of the old priests, Levites and heads of tribes, who had seen the first temple, spoiled the people's pleasure by loud weeping. This weeping can hardly be explained merely from the recollection of the trials and sufferings of the last fifty years, which came involuntarily into their mind at that moment of solemn rejoicing, but was no doubt occasioned chiefly by the sight of the miserable circumstances under which the congregation took this work in hand, and in which they could not help saying to themselves, that the execution of the work would not correspond to the hopes which might have been cherished from the restoration of the house of God. But such thoughts as these would of necessity greatly detract from their pleasure in building, and as soon as outward difficulties were also placed in their way, would supply food to the doubt whether the time for carrying on this work had really come. Thus the zeal for building the house of God so cooled down, that they gave it up altogether, and simply began to provide for their own necessities, and to establish themselves comfortably in the land of their fathers, so far as the circumstances permitted (Hag 1:4). This becomes perfectly intelligible, if we add that, judging from the natural character of sinful men, there were no doubt a considerable number of men among those who had returned, who had been actuated to return less by living faith in the Lord and His word, than by earthly hopes of prosperity and comfort in the land of their fathers. As soon as they found themselves disappointed in their expectations, they became idle and indifferent with regard to the house of the Lord. And the addresses of our prophet show clearly enough, that one principal reason for the suspension of the work is to be sought for in the lukewarmness and indifference of the people.
The contents and object of these addresses, viz., the circumstance that they are chiefly occupied with the command to build the temple, and attach great promises to the performance of this work, can only be explained in part, however, from the fact that the fidelity of the nation towards its God showed itself in zeal for the house of God. The deeper and truer explanation is to be found in the significance which the temple possessed in relation to the kingdom of God in its Old Testament form. The covenant of grace, made by the God of heaven and earth with the nation of Israel which He had chosen for His own peculiar possession, required, as a visible pledge of the real fellowship into which Jehovah had entered with Israel, a place where this fellowship could be sustained. For this reason, directly after the conclusion of the covenant at Sinai, God commanded the tabernacle to be erected, for a sanctuary in which, as covenant God, He would dwell among His people in a visible symbol; and, as the sign of the fulfilment of this divine promise, at the dedication of the tabernacle, and also of the temple of Solomon which took its place, the glory of Jehovah in the form of a cloud filled the sanctuary that had been built for His name. Hence the continuance of the ancient covenant, or of the kingdom of God in Israel, was bound up with the temple. When this was destroyed the covenant was broken, and the continuance of the kingdom of God suspended. If, therefore, the covenant which had been dissolved during the exile was to be renewed, if the kingdom of God was to be re-established in its Old Testament form, the rebuilding of the temple was the first and most important prerequisite for this; and the people were bound to pursue the work of building it with all possible zeal, that they might thereby practically attest their desire and readiness to resume the covenant fellowship which had been interrupted for a time. After the people had thus fulfilled the duty that devolved upon them, they might expect from the faithfulness of the Lord, their covenant God, that He would also restore the former gracious connection in all its completeness, and fulfil all His covenant promises. It is in this that the significance of Haggai's prophecies consists, so far as they have regard to the furthering of the work of building the temple. And this object was attained. The building of the temple was resumed in consequence of his admonition, and at the end of four years and a half - namely, in the sixth year of the reign of Darius - the work was finished (Ezr 6:14-15). But at its dedication the new temple was not filled with the cloud of the glory of Jehovah; yea, the most essential feature in the covenant made at Sinai was wanting, viz., the ark with the testimony, i.e., the tables of the law, which no man could restore, inasmuch as the ten words of the covenant had been written upon the tables by God Himself. The old covenant was not to be restored in its Sinaitic form; but according to the promise made through Jeremiah (Jer 31:31.), the Lord would make a new covenant with the house of Israel and Judah; He would put His law into their heart, and write it in their minds. The people, however, were not sufficiently prepared for this. Therefore those who had returned from Babylon were still to continue under the rule of the heathen powers of the world, until the time had arrived for the conclusion of the new covenant, when the Lord would come to His temple, and the angel of the covenant would fill it with the glory of the heathen. Thus the period of Zerubbabel's temple was a time of waiting for Judah, and a period of preparation for the coming of the promised Saviour. To give the people a pledge during that period of the certainty of the fulfilment of the covenant grace of God, was the object of Haggai's two promises of salvation.
So far as the form is concerned, the prophecies of Haggai have not the poetical swing of the earlier prophetical diction. They were written in the simplest rhetorical style, and never rise very far above the level of good prose, although vivacity is given to the delivery by the frequent use of interrogatives (cf. Hag 1:4, Hag 1:9; Hag 2:3, Hag 2:12-13, Hag 2:19), and it by no means infrequently opens into full oratorical rhythm (cf. Hag 1:6, Hag 1:9-11; Hag 2:6-8, Hag 2:22). One characteristic of Haggai's mode of description is the peculiar habit to which Naegelsbach has called attention - namely, of uttering the main thought with concise and nervous brevity, after a long and verbose introduction (cf. Hag 1:2, Hag 1:12, Hag 2:5, Hag 2:19); so that it might be said that he is accustomed "to conceal a small and most intensive kernel under a broad and thick shell." His language is tolerably free from Chaldaeisms.
For the exegetical literature, see my Lehrbuch der Einleitung, p. 308; to which add Aug. Koehler's die WeissagunGenesis Haggai's erklrt, ErlanGenesis 1860.