The post-exilic age sharply distinguished itself from the pre-exilic
(Zech. i. 4), and nowhere is the difference more obvious than in
prophecy. Post-exilic prophecy has little of the literary or moral
power of earlier prophecy, but it would be very easy to do less than
justice to Haggai. His prophecy is very short; into two chapters is
condensed a summary, probably not even in his own words, of no less
than four addresses. Meagre as they may seem to us, they produced a
great effect on those who heard them.
The addresses were delivered between September and December in the
year 520 B.C. The people were suffering from a drought, and in the
first address, i. 1-11, Haggai interprets this as a penalty for
their indifference to religion--in particular, for their neglect to
build the temple. The effect of the appeal was that three weeks
afterwards a beginning was made upon the building, i. 12-15. The
people, however, seem to be discouraged by the scantiness of their
resources, and a month afterwards Haggai has to appeal to them
again, reminding them that with the silver and the gold, which are
His, Jehovah will soon make the new temple more glorious than the
old, ii. 1-9. Two months later the prophet again reminds them that,
as their former unholy indifference had infected all their life with
failure, so loyal devotion to the work now would ensure success and
blessing, ii. 10-19; and on the same day Haggai assures Zerubbabel a
unique place in the Messianic kingdom which is soon to be ushered
in, ii. 20-23.
The appeals of Haggai and Zechariah were successful (Ezra v. 1, vi.
14), and within four years the temple was rebuilt (Ezra vi. 15). It
was now the centre of national life, and therefore also of prophetic
interest. Haggai was probably not himself a priest, but in so short
a prophecy his elaborate allusion to ritual is very significant, ii.
11ff. This prophecy, like pre-exilic prophecy, was no doubt
conditioned by the historical situation. The allusion to the shaking
of the world in ii. 7, 22, appears to be a reflection of the
insurrections which broke out all over the Persian empire on the
accession of Darius to the throne in 521 B.C.; and probably the Jews
were encouraged by the general commotion to make a bold bid for the
re-establishment of an independent national life. That they
cherished the ambition of being once more a political as well as a
religious force, seems to be suggested by the frequency with which
Haggai links the name of Zerubbabel, of the royal line of Judah,
with that of Joshua the high priest; and, in particular, by the
extraordinary language applied to him--in ii. 23 he is the elect of
Jehovah, His servant and signet. Clearly he is to be king in the
Messianic kingdom which is to issue out of the convulsion of the
world.
It cannot be safely inferred from ii. 3 that Haggai was among those
who had seen the temple of Solomon and was therefore a very old man.
Simple as are his words, his faith is strong and his hope very bold.
Considering the meagre resources of the post-exilic community, it is
touching to note the confidence with which he assures the people
that Jehovah will bring together the treasures of the world to make
His temple glorious.