Personal Reading & Reflection on Haggai

Haggai’s name probably meant “Feast of Yahweh”. He was probably an

older contemporary of Zechariah if he lived to see Solomon’s temple

before it was destroyed (2:3). With King Cyrus’ edict, Israel’s exiles

were allowed to return and rebuild the temple in Jerusalem in 538 BC.

Ezra 5:13-14 described the effect of this Persian policy on the people of

God. The leaders had built the altar and began sacrificing burnt

offerings. But the work remained incomplete eighteen years later. Even

so, the people were still claiming that the time had not come to finish

the project (1:2). In this context, Haggai’s ministry emerged to

encourage and rebuke the post-exilic community to built God’s house

(1:8). His message was addressed to Zerubbabel, governor of Judah

and Joshua the high priest.

During the seventy years in Babylon, some of the Jewish leaders

prospered in their foreign home and neglected the rebuilding project.

There was political instability after Cyrus’ death so the meager

resources of the poorer returnees would be depleted. On top of that,

they faced hostile opposition from the Samaritans and other

surrounding tribes (Ezra 4). They tried to secure royal restraining order

to stop the reconstruction project. Crop failures (1:9) and drought

(1:10-11) were given as reasons for delaying the temple

reconstruction. But Haggai provided a different theological explanation

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that these calamities were the results of their neglect to rebuild God’s

house while they themselves live in well-constructed homes. Unlike

most other prophets, his words were heeded and the temple rebuilding

was completed in four years. The Lord’s presence was with them

(1:13).

After its completion, some of the remnant leaders may be discouraged

that the second temple was nothing like its former glory (2:2-3).

Haggai recognized what they were thinking but encouraged them to be

strong and work for God was with them. It would be a relevant

message for the workers since the glory of God had left Jerusalem

earlier. But now, they were reassured that their building was not in

vain with God’s Spirit in their midst. The divine promise was that the

glory of the second temple would be greater than the former (2:9).

Perhaps the prophecy could refer to the glory of the coming of Christ

who would be dedicated in it as a baby.

Haggai’s third message was addressed to the priests in the form of a

question about Levite law (2:10-14). Does meat consecrated at the

altar in turn consecrate the garment which was used to carry it? Would

the garment in turn consecrate other food that touched it? The answer

would be: No, holiness does not get passed on like that. On the other

hand, uncleanness is contagious according to Levite law (Number

19:11-16). So it is with the people of Israel – it is easier to spread sin

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than pass on righteousness. Then, Haggai showed the contrast

between their former disobedience which resulted in material scarcity

with their subsequent obedience which resulted in abundance. When

they put themselves first, there was drought and poor harvest. But

when they put the Lord first, there was fruitfulness and blessing.

Zerubbabel was given a promise that the Lord would make him like a

signet ring for the Lord has chosen him (2:23). The ring signifies royal

authority. Zerubbabel represents the continuation of the Messianic line

which would culminate in the birth of Jesus Christ (Matthew 1:12-13).