Seventh-day Adventist Bible CommentaryHaggai 1
Francis D. Nichol (ed.) and contributors
Read Haggai 1 in the BibleHaggai 1:1
Darius. The 2d year of Darius Hystaspes was 520/519 B.C. by either type of calendar year—beginning in the spring or in the fall (see Vol. III, pp. 98, 99). Sixth month. That is, Elul, the Hebrew month beginning in August or September (see Vol. II, p. 116). First day. The day of the feast of the new moon (see on Num. 28:11, 14), an appropriate time to urge the building of the Temple (for the dating, see on v. 15). Zerubbabel. See Ezra 3:8. He was also known as Sheshbazzar (see on Ezra 1:8). Governor. Heb. pachah, “a subordinate governor,” one who was under a satrap. Though Zerubbabel, a member of the house of David, had the political headship of Judah, he possessed it only as the deputy of an alien ruler. Joshua. His father was taken captive to Babylon by Nebuchadnezzar (see on 1 Chron. 6:15). The prophet Zechariah, a contemporary of Haggai, frequently mentions Joshua (Zech. 3; 6:11). The parentage of Zerubbabel and Joshua is probably given by way of setting forth their right to positions of authority, as descendants of David and Aaron respectively.
Ellen G. White
1, 2. Pleas for Delay Dishonor God—[Haggai 1:1, 2 quoted.] The expression, “This people say,” is significant. In the hour of their opportunity, the Israelites had not shown themselves willing. Prompt obedience is expected of those whom the Lord chooses and leads. Pleas for delay are a dishonor to God. And yet those who choose to follow their own way, often frame ingenious excuses in self-justification. Thus the Israelites declared that they had begun to rebuild, but that they were broken off in their work because of the hindrances devised by their enemies. These hindrances, they reasoned, were an indication that it was not the proper time to rebuild. They declared that the Lord had interposed difficulties to reprove their hot haste. This is why, in a communication through His prophet, He referred to them not as “my people,” but as “this people.”
Haggai 1:2
Lord of hosts. See on Jer. 7:3. Time that. The people advanced this false argument for their failure to accomplish the rebuilding of the Temple. They apparently misinterpreted the 70-year prophecy of Jeremiah, saying that the period of captivity had not been fully accomplished. Evidently they claimed to be waiting for the completion of 70 years from the destruction of the Temple in 587/586 B.C. (see Vol. III, pp. 99, 100), a period which would end in 518/517, a time somewhat later than that of these messages (520/519 B.C.; see on v. 1). The difficulties they encountered, which hindered their rebuilding of the Temple, they declared to be in the nature of a reproof of God for their premature haste. But the very fact that Darius had set aside the prohibition of Smerdis the usurper for the building of the Temple (see p. 1074) should have given the Jews every incentive to resume work on the house of the Lord (see EGW, Supplementary Material on Haggai 1:2).
Ellen G. White
2. Misinterpretation of Prophecy Hindered God’s Work—The Lord has resources. His hand is on the machinery. When the time came for His temple to be rebuilt, He moved upon Cyrus as His agent to discern the prophecies concerning Himself, and to grant the Jewish people their liberty. And more, Cyrus furnished them the necessary facilities for rebuilding the temple of the Lord. This work began under Cyrus, and his successor carried on the work begun.
Haggai 1:3
Haggai 1:4
Is it time? God rebukes the Jews for allowing their comfortable living in well- appointed houses to blind them to the need of rebuilding the Temple. How often men are alert to their own material needs and blind to their spiritual needs and to the needs of God’s work on earth. So long as men postpone the building of the Lord’s spiritual house (1 Peter 2:5), so long will its completion be delayed. Cieled. From the Heb. saphan, “to cover in,” or “to panel [with wood]” (see Jer. 22:13–15).
Haggai 1:5
Haggai 1:6
Sown much. The labors of the people during the preceding drought yielded scant returns because God withheld His blessing (see Haggai 2:15–17; cf. Deut. 28:38–47; Prov. 11:24).
Bag with holes. A striking figure of the lack of prosperity which Judah suffered because the people were not zealous in the Lord’s service. Such is the inevitable result of a materialistic philosophy of life. For comment on the relative value of spiritual and material things and the importance of making first things first see on Matt. 6:24–34; 19:21, 22.
Haggai 1:7
Consider. A second divine appeal (see v. 5) to arouse the people from their sinfully indifferent attitude (see on Isa. 1:18).
Haggai 1:8
Mountain. Perhaps this refers to the hill country near Jerusalem, possibly to the “king’s forest” (see on Neh. 2:8), where timber could be quickly procured.
Haggai 1:9
Looked for much. Evidently the returning exiles had high hopes of peace and prosperity upon their return to Judah, and were ill prepared for the hardships that faced them. Why? Pointedly the people are told that the failure of their crops is not due to natural causes only, but to the God who controls the forces of nature, to Him whose “house” they had neglected. Run. An idiom indicating the eagerness and haste with which the Jews were building spacious and comfortable homes for themselves.
Haggai 1:10
Stayed. The drought was so severe that even the dew was withheld.
Haggai 1:11
I called for. The prophet desires to make clear that this drought was not merely from natural causes, but was brought by God to show the people the error of their ways. Corn. That is, “grain,” or “cereals,” of all kinds.
Haggai 1:12
Remnant. Only a comparatively small number of exiles returned to Judah (see on Ezra 2:64). Obeyed. Haggai’s appeal was effective (vs. 12–15), and the work of restoration was diligently undertaken.
Haggai 1:13
Messenger. Heb. mal’ak, often a human messenger; mal’ak is also the usual word for “angel” in the OT. Haggai speaks of himself, as does no other prophet, as “the Lord’s messenger” (see on Mal. 1:1). I am with you. Their repentance is accepted, and God pledges His protection (see Ps. 23:4; 91:15; Isa. 43:2). As soon as the people decided to obey the Lord, the messages of reproof were replaced by words of encouragement. The assurance of the presence of God with the people gave them promise of all other blessings, for these are certain to accompany God’s presence.
Ellen G. White
13. Reproof Changed to Encouragement—It was after Haggai’s second message that the people felt that the Lord was in earnest with them. They dared not disregard the repeated warning that their prosperity and the blessing of God were dependent upon their entire obedience to the instructions given them. As soon as they decided that they would do the words of the Lord, His messages of reproof changed to words of encouragement. O how merciful a God we have! He says, “I am with you.” The Lord God omnipotent reigneth. He assured the people that if they were obedient, they would place themselves in a position where He could bless them for His own name’s glory. If God’s people will only rely upon Him, and believe in Him, He will bless them (Manuscript 116, 1897).
Haggai 1:14
Governor of Judah. See on v. 1. Remnant. See on v. 12. Did work. Literally, “worked work,” or “made work”. The people were stirred to action, and gave heed to the messages of the Lord. The inspiration brought by the prophets Haggai and Zechariah was a mighty incentive to the leaders of Judah to begin work, and they responded to the call by beginning to build, “the prophets of God helping them” (Ezra 5:1, 2). The Lord of hosts. See on Jer. 7:3.
Haggai 1:15
Four and twentieth day. The preceding message of Haggai had been given on the “first day of the month” (v. 1). Considering the time necessary for planning and gathering materials, the response of the people of Jerusalem and Judah was prompt indeed. Sixth month. See on v. 1. The second year of Darius was 520/519 B.C., by either fall or spring reckoning (see Vol. III, p. 99). But if Haggai reckoned it by the Jewish civil
calendar year, beginning with the 7th month, in the autumn (see Vol. II, pp. 109, 110, 116), “the sixth month” would come in 519; whereas in a spring-beginning calendar year the 6th month would be in 520. If Haggai’s statement that reconstruction began in the “second” year of Darius is equated with Ezra’s statement that work on the Temple was halted until the “second” year of Darius (ch. 4:24), and if Ezra was employing a fall-to- fall reckoning for the year (see Vol. II, pp. 109–121; Vol. III, pp. 101–107; see also S. H. Horn and L. H. Wood, The Chronology of Ezra 7, rev. ed., 1970), then it must be concluded that Haggai employed a fall reckoning. However, the use of a fall-beginning year would mean that the text presents the messages of Haggai out of chronological order, an arrangement which, although not at all impossible, and not unknown elsewhere in the Bible (cf. Additional Note on Ezra 4), is believed by most commentators to be contrary to the force of the contents of the prophet’s messages. For this reason it is almost universally held that Haggai employed a spring reckoning; and in that case the 24th day of the 6th month in the 2d year of Darius would be approximately Sept. 21, 520 B.C. (see Vol. III, p. 99).
Seventh-day Adventist Bible Commentary — Francis D. Nichol (ed.) and contributors. Review and Herald Publishing Association · all rights reserved
Introduction
HAGGAI introduction 1. Title. The title of the book is simply the name of the prophet who was its author. Haggai, Heb. Chaggai, means “festal,” or “festive,” probably suggesting that he was born on a feast day. 2. Authorship. Haggai was the first of the three postexilic Minor Prophets. Nothing is known of him other than what is revealed in his prophecy and what is said of him in the book of Ezra (Ezra 5:1; 6:14). Some believe he was so advanced in years when he delivered the prophecies of his book that he had seen the former Temple (see on Haggai 2:3). Whether or not that is so, Haggai may nevertheless be considered a link between the old and new Temples. 3. Historical Setting. When Cyrus the Great conquered Babylon (539 B.C.) he immediately instituted a policy of conciliation toward the religion of the conquered nation, even manifesting deference to the Babylonian god Marduk. This same general attitude of conciliation toward the religious feelings of the conquered peoples of his empire is shown in his decree permitting the return of the Jews and the rebuilding of the Jewish Temple in Jerusalem (Ezra 1:1–4). Taking advantage of this decree, a comparatively small group of exiles, under the leadership of Zerubbabel (or Sheshbazzar; see on Ezra 1:8), a descendant of David, returned to their homeland and shortly afterward laid the foundation of the Second Temple (Ezra 2:64; 3:1–10). All during the reigns of Cyrus and his successor, Cambyses, the enemies of the Jews endeavored to secure a royal edict to stop this work (Ezra 4:5). However, the Lord interposed in behalf of His people (see on Dan. 10:12, 13), and prevented these enemies from succeeding. The way thus remained open for the returned exiles to press forward in the reconstruction of the house of the Lord. However, after such a promising start, work on the Second Temple gradually slowed down until it virtually ceased, owing mainly to the continued opposition and hindrance of the Samaritans (see Ezra 4:1–5). The discouraged exiles turned to working their own plots of land and to erecting living quarters for themselves. Little did those who mourned when the foundation of the Second Temple was laid (see on Ezra 3:12), realize how far their example would go in bringing discouragement to all who were endeavoring to restore the house of God. After Cambyses came the short reign of the False Smerdis (in 522 B.C.). This proved a great setback for the returned exiles. Evidently the vengeful Samaritans finally succeeded in securing from this king, who was described by Darius as a destroyer of temples, a decree to stop the work at Jerusalem (see PK 572, 573). All these things led the returned exiles to declare that the proper time had not come for them to rebuild the Temple (see on Haggai 1:2). When the people halted the work on the house of God and turned their attention to their own dwellings and lands, the Lord visited them with a drought and confronted them with defeat in all their plans. For more than a year the Temple was entirely neglected. Meanwhile, the False Smerdis was killed by Darius, who took the throne and set aside the decrees of Smerdis. It was to meet this deplorable situation of spiritual lethargy that the Lord raised up the prophets Haggai and Zechariah. Their messages of warning and reproof, of exhortation and encouragement, aroused the people to action, until finally work on the Temple was
resumed in the 2d year of Darius (Haggai 1:14, 15). It was only after the people had actually begun work again on the Temple, trusting in the protection of God, that Darius, a king who tried to emulate Cyrus in many ways, gave another official decree for the rebuilding of the Temple. This confirmed and strengthened the original decree of Cyrus (Ezra 5:3 to 6:13). Under the inspiring leadership of the prophets Haggai and Zechariah, of the governor of the returned exiles, Zerubbabel, and of the high priest, Joshua (Ezra 5:1, 2; 6:14), the people moved forward with energy and zeal and completed the construction of the Temple in the 6th year of Darius (Ezra 6:15). Thus, from the standpoint of results immediately apparent, Haggai must be numbered among the most successful of prophets. 4. Theme. The four messages constituting the book of Haggai were calculated to arouse the flagging spirit of the people, to inspire them with the will to do great things for God. Haggai realized the importance of the Temple as the visible seat of God’s presence and as the strong bond needed to hold the nation together in fidelity to the covenant and obedience to the Law. Haggai encouraged the returned exiles to bend every effort toward the rebuilding of the Temple. In its entirety, the message of Haggai met with a more prompt and eager response on the part of both leaders and people than that of any other prophet. In contrast, that of Jeremiah was utterly and openly repudiated. Most of the prophets, in fact, encountered opposition ranging all the way from apathy through contempt to persecution. But Haggai stands forth as the most successful of the prophets, if immediate compliance with his message may be considered the measure of a prophet’s success. The noble example of leaders and people is eminently worthy of emulation today. It was the spirit of hearty cooperation that led, within a remarkably short time, to the completion of the Lord’s house. The same spirit will, in our day, lead to the completion of the spiritual house of God and to the establishment of His eternal kingdom (1 Peter 2:5; cf. Matt. 24:14). Had the spirit manifested by the Jews in Haggai’s day continued, the glorious promises made to the fathers by the prophets would soon have met their fulfillment and Messiah would have come (PK 703, 704) and died and begun His eternal reign (see Vol. IV, pp. 27–32). Haggai’s message to the church today is not only one of warning and admonition but also one of great encouragement. 5. Outline. I. The First Message of Haggai, 1:1–15. A. Indifference reproved, 1:1–6. B. The reason for the drought, 1:7–11. C. Response of the people to the prophet’s message, 1:12–15. II. The Second Message of Haggai, 2:1–9. A. Those grieving over former Temple comforted, 2:1–5. B. The glory of the new Temple will surpass that of the former Temple, 2:6–9. III. The Third Message of Haggai, 2:10–19. A. Religious formalism insufficient, 2:10–14. B. The people must obey in order to receive the blessings of God, 2:15–19. IV. The Fourth Message of Haggai, 2:20–23. A. The overthrow of nations opposing God, 2:20–22. B. A personal promise to Zerubbabel, 2:23.