Haggai 1:1-4

MESSAGE OF REBUKE FOR RELIGIOUS INDIFFERENCE, 1-11.

The Book of Haggai contains four separate prophetic utterances (Haggai 1:1-11; Haggai 2:1-23); to the first is added an historical section (Haggai 1:12-15), setting forth the effect of this utterance upon the hearers.

The first discourse contains a rebuke of religious indifference and an exhortation to rebuild the temple. Haggai 1:1 gives the time when the discourse was delivered and the names of the persons to whom it was addressed; Haggai 1:2-11 reproduce the discourse. The prophet rebukes the religious indifference that has permitted the people to erect comfortable houses for themselves, while the temple remained in ruins (Haggai 1:2-4); he calls attention to the disappointments, distress, and suffering which they were experiencing as a result of drought, and tells them that these afflictions have come to them as divine judgments for their religious apathy. If they would find relief they must speedily restore the dwelling place of Jehovah (Haggai 1:5-11).

Haggai 1:1 is an integral part of the report of Haggai’s first address (compare Zechariah 1:1).

The second year of Darius Darius Hystaspis reigned from 521 to 486 B.C.; his second year, therefore, is 520.

The king It was not necessary to add “of Persia,” for the king of Persia was the only prominent ruler with whom the Jews were acquainted during the early part of the postexilic period, and until the fall of the Persian empire he was the king, because he was their king (compare Ezra 5:4).

The sixth month Called Elul; it corresponds to the latter part of August and the first part of September (compare Nehemiah 6:15).

The first day Which was the new moon festival, when the people gathered for worship a splendid opportunity for reaching a large number; besides, on such a day the lack of a house of worship would be felt most keenly. Chronological notes of this character are found only in postexilic writings; the greater exactness is undoubtedly due to Babylonian influence.

By Haggai Literally, by the hand of Haggai (compare Haggai 1:13; see on Micah 5:12). Haggai was the instrument used by Jehovah to make known his will. On the person of the prophet see Introduction, p. 547. The message was addressed especially, though not exclusively (compare Haggai 1:4 ff.), to the civil and ecclesiastical heads of the community.

Zerubbabel… governor of Judah Mentioned also by Zechariah as the civil ruler. How he came to be governor we do not know. He is named among the first exiles who returned (Ezra 2:2), but the governor appointed by Cyrus is called Sheshbazzar (Ezra 1:8; Ezra 5:14). Some have thought that the two names belong to one and the same person, but this is exceedingly doubtful. It is more probable that Zerubbabel was the successor of Sheshbazzar as governor of Judah.

Son of Shealtiel See Ezra 3:2; Ezra 5:2; compare 1 Chronicles 3:19.

Joshua… , the high priest Zechariah also names Joshua as the head of the priesthood (see especially Zechariah 3:1 ff.).

The son of Josedech R.V., “Jehozadak,” which is a fuller form of the same name; it means Jehovah is righteous (compare Zechariah 6:11; Ezra 3:2).

Haggai 1:2 ff. contain the words of the prophet.

Thus speaketh Jehovah of hosts The verb is the same as that rendered “saith” in the rest of the book. In Haggai as in Zechariah the affirmation that the prophet is the spokesman of Jehovah occurs very frequently (see on Zechariah 1:3). For Jehovah of hosts see on Hosea 12:5.

This people The people gathered at the new moon celebration. The phrase may be used in a contemptuous sense (Haggai 2:14), though it does not necessarily imply reproach (compare Isaiah 8:11-12).

The time is not come, the time that the Lord’s house should be built R.V., “It is not the time for us to come, the time for Jehovah’s house to be built.” The ancient versions omit the first “time,” and, since the construction of the present Hebrew text is very awkward, we may be justified in doing the same, so that the clause will read, “The time is not (yet) come for the building of Jehovah’s house” (see margin R.V.). The people may have misunderstood the seventy years of Jeremiah (Jeremiah 25:11-12; Jeremiah 29:10). If they reckoned from the destruction of Jerusalem in 586 the time would not be accomplished until four years after the delivery of this prophecy. For other causes that may have been responsible for the delay see Introduction, p. 549 . However, Haggai considers the delay inexcusable. On the view that previous to the preaching of Haggai no steps had been taken toward the rebuilding of the temple see Introduction, pp. 550f.; compare H.P. Smith, Old Testament History, pp. 344ff.

In Haggai 1:4 ff. the prophet, after affirming once more that he is the spokesman of Jehovah, points out the unfairness of the people’s neglect. They have left Jehovah without a dwelling place, while they themselves live in costly and magnificently decorated homes. Surely they cannot urge poverty or lack of resources as an excuse.

Is it time R.V., “Is it a time”; a proper or fit time.

For you, O ye R.V., “for you yourselves.” Their own interests should be of less consequence than the interests of their God.

Cieled houses Houses whose walls and ceilings were covered or inlaid with costly woodwork. Such decorations were exceedingly expensive (compare 1 Kings 6:9; Jeremiah 22:14), and yet these people, who, judging from the words of the prophet, urged poverty as an excuse for the neglect of the temple, used them extensively.

And this house lie waste A circumstantial clause, which should be rendered with R.V., “while this house lieth waste.”