12'0 Introduction

1
12.0 Introduction Studies in Haggai

• Studies in the Scroll of the Twelve

2
1. Haggai Introduction

• "The tenth book in the Masoretic ordering of the
  Book of the Twelve (or the Minor Prophets). It
  contains oracles alluding to the harsh
  socio-economic conditions that dominated the tiny
  province of Yehud (Judah) during the reign of
  Darius I. Two factors had influence Judean
  identity at this time the Persian mandate to
  rebuild the temple, and the dyarchic structure of
  governor and high priest approved by the Persian
  authorities. The temple still lay in ruins when
  Haggai began to prophesy on 29 August 520 B.C.E.
  (Hag 1.1) but enormous progress had been made by
  the time he concluded his

3
1. Haggai Introduction

• brief ministry, some three and a half months
  later, on 18 December 520 (Hag 2.10, 20). The
  book of Haggai itself provides vivid testimony to
  the effect of the prophet's words on the people
  as they began the task of rebuilding the temple
  (Hag 1.12-13), supplementing the cursory notes
  provided by Ezra (5.1 6.14)." Meyers, Carol and
  Eric M. Meyers, "Book of Haggai," ABD, III, 20

4
2. Haggai Historical Background

• 1. "It is clear from the biblical record that the
  First Return encountered such political
  difficulties, and also that it failed to restore
  the temple. The mission of Sheshbazzar did not
  succeed, possibly because as the "first"
  governor, Sheshbazzar did not possess the same
  power as did Zerubbabel and his successors. The
  mission could have failed also because it took
  place so long before there organization of the
  provinces by Darius. Before Darius's
  implementation of the satrapal system, sufficient
  financial support for such an enterprise may have
  been impossible. A lack of tax revenues in an
  impoverished Palestine would have greatly altered
  the effects of Sheshbazzar's visit." Meyers,
  Haggai and Zechariah 1-8 The Anchor Bible, xxxiv

5
2. Haggai Historical Background

• 2. "Stronger contingents of people returning from
  Babylonian exile were needed before the
  rebuilding which Cyrus had made possible could be
  carried out. These larger groups of home comers
  probably arrived during the second half of the
  reign of Cyrus's son Cambyses, no doubt in
  connection with his Egyptian campaigns (525-522)
  or they may have come during the transition to
  Darius's rule in 522-521. They were led by
  Zerubbabel, who had been appointed governor of
  Judah (Hag 1.1, 12, 14 2.2, 21, 23 cf. Ezra
  2.2).This offered prophets like Haggai a new
  chance to spur the people on. Hope for the
  rebuilding of the temple flickered up once more."
  Wolff, Haggai A Commentary, 15

6
2. Haggai Historical Background
7
2. Haggai Historical Background

• 3. "The date formulas in Haggai, unlike
  comparable material in Kings, Chronicles, or
  other prophets, are tied to the realm of a
  foreign power. As such, they indicate the extent
  to which Judean policies and thinking were geared
  towards Persia. They also suggest prophetic
  awareness of the imminent conclusion of the 70
  year period of desolation referred to in Jeremiah
  (Jer 25.11-12 29.10), Reckoned from the
  destruction of the First Temple in 587-586, the
  approaching year 517-516 apparently signaled a
  new era for Judah. This careful reckoning of
  dates is unique in prophecy and accentuates
  Haggai's views regarding Yahweh's

8
2. Haggai Historical Background

• purposeful control over history. The date
  formulas, which mirror each other by virtue of
  the chiastic arrangement of year-day-month
  language, also constitute another literary device
  by which the overall unity of Haggai and First
  Zechariah is established." Meyers, ABD, III, 21

9
3. Haggai as a Prophet

• 1. "Actually, very little is known about Haggai.
  He was a contemporary of Zechariah (Ezra 51),
  and largely through the work of these two
  prophets the temple was rebuilt (614). On the
  basis of Hag. 23 some have supposed that Haggai
  had seen the former temple, but the verse will
  not support this interpretation. More likely is
  the tradition from Epiphanius that he was young
  man who had returned from Babylon with
  Sheshbazzar. His name, which may be compared with
  Lat. Festus or Gk. Hilary, suggest that he was
  born on one of the Israelite festivals (Heb.
  hag)." Bush, LaSor, Hubbard, Old Testament
  Survey, 482

10
3. Haggai as a Prophet

• 2. "There is only one person in the Old Testament
  called Haggai . . . . Haggai was a favorite name
  in the Old Testament world. We have evidence of
  this from Hebrew seals, Aramaic sources, and also
  Akkadian and Egyptian parallels. The reason why
  the name was so widespread was its meaning to be
  born on a feast day (gx) counted as a good omen.
  the name echoes the rejoicing over the child's
  birth "My feast-day's joy!"." Wolff, ibid., 16

11
3. Haggai as a Prophet

• 3. Cult Prophet?
• 3.1 "The most energetic champion of the temple
  party's cause known to us through the surviving
  literature was Haggai." Haggai's oracles
  "comprise a powerful propaganda piece for the
  official restoration program presided over by
  Zerubbabel and Joshua." Hanson, The Dawn of
  Apocalyptic, 173, 176

12
3. Haggai as a Prophet

• 3.2 The first transmitter of Haggai's sayings
  once emphasizes specially that he was "the
  messenger of Yahweh" (1.13), a title that it
  otherwise applied to a prophet only in Isa 44.26
  and 2 Chr 36.15f. This in itself would be reason
  enough to keep us from seeing him as "cult
  prophet," even though his zeal for rebuilding of
  the Jerusalem temple has led to his being viewed
  in that light. But what speaks against this
  conclusion is not only his frequent use of the
  classic messenger-speech formula (1.2, 5, 7, 8
  2.6, 7, 9a, 11) and the divine-oracle formula
  ("saying of Yahweh," 1.9, 13 2.8, 9, 14, 17 and
  three times in 2.4 and 2.23 respectively) he
  also confronts priestly

13
3. Haggai as a Prophet

• questions almost as if they are something he
  finds alien (2.11-13). On the other hand, he
  addresses the high priest with as much
  self-assurance as he does the governor (1.1, 12,
  14 2.2, 4). His exertions on behalf of the
  building of the temple are sustained by an ardent
  future expectation (2.6-9, 21f., 23). Haggai
  therefore impressed the postexilic community as
  being a prophet with extraordinary authority. And
  his confidence, firing his critical energy, led
  to success (Hag 1.12-14 Ezra 5.1f. 6.14)."
  Wolff, ibid., 17

14
3. Haggai as a Prophet

• 4. A Priest
• ". . . on the grounds that he appealed to the
  priest to answer a question on one occasion
  (211) that he was vitally interested in
  rebuilding the temple and that his name was
  connected to some of the psalms in the ancient
  versions (LXX, 87, 145-148 Vul. 111, 145 Pesh.
  125, 126 145-148)." Smith, ibid., 147

15
4. Message of Haggai

• 1. Effect of Haggai's Message
• "The total effect of these prophecies was to
  encourage the nation, its governor, its high
  priest, and the remnant of the people to finish
  rebuilding the temple. Known in Jewish
  terminology as 'the Second Temple,' this temple
  was never replaced by a third. The temple which
  Herod the Great rebuilt in the days of Jesus was
  considered to be simply a refurbishing." Bush,
  LaSor, Hubbard, Old Testament Survey, 483

16
4. Message of Haggai

• 2. Temple Rebuilding
• ". . . the book of Haggai serves at least four
  functions
• 2.1 It memorializes a major cultural achievement,
  the rebuilding of the temple. From its
  perspective, Haggai's words provided the impetus
  whereby reconstruction was carried on.
• 2.2 The book highlights the role of Haggai as he
  assisted the people in dealing with the
  restoration of the temple compound - in
  initiating reconstruction, in responding to
  negative perceptions of the temple, in
  facilitating the official restoration of the
  sacrificial cultus.

17
4. Message of Haggai

• 2.3 The book provides the prospect of future
  weal. Judah is now obeying a prophet's words.
  Since, according at least to the deuteronomistic
  history, disobedience of a prophet's words
  resulted in destruction, obedience to Haggai's
  words should yield prosperity.
• 2.4 The temple compound, now in operation, and
  the cultus, recently reinstated, deserve the
  support of the people." Peterson, ibid., 36

18
4. Message of Haggai

• 3. Dyarchy
• "Although Haggai's utterance were for the most
  part addressed to the whole community of Judeans,
  many of whom had only recently returned from
  Babylon (Hag 1.12 2.2). It is clear that his
  words were directed mainly toward the two
  leaders, Zerubbabel, the Davidic governor, and
  Joshua, the high priest. The province of Yehud no
  longer had a Davidic king and Zerubbabel, the
  governor, was officially in charge of the liaison
  in all matters requiring Persian attention.
  Joshua held an office of ecclesiastical authority
  that had clearly been upgraded in the restoration
  (see Zech

19
4. Message of Haggai

• 3.11f). The priesthood in the early postexilic
  period began to assume much of the internal
  political, economic, and judicial administration
  that previously had resided with the royal house,
  although the presence of the Davidic scion
  Zerubbabel as the governor of Yehud encouraged
  occasional eschatological outbursts that focused
  on the future role of the Davidide (Hag 2.21-23
  Zech 4.6b-10a). These future-oriented oracles
  suggest a belief among the

20
4. Message of Haggai

• Judeans that this dyarchic pattern was only
  temporary. The lineage of Joshua, however, was no
  less impressive than Zerubbabel's, though from a
  Persian perspective such an arrangement was
  permanent except in case of rebellion, when any
  kind of home rule would be removed. Persia's
  motives in appointing both a Davidic governor and
  a legitimate priestly officer thus cannot be
  divorced from political purposes establishing a
  loyal following in Yehud that would guarantee
  control of the major road was that skirted the
  Mediterranean and that gave Persia access to the
  W portion of its far-flung empire." Meyers, ABD,
  III, 20

21
5. Haggai Outline

• I. Appeal to rebuild the Temple 11-15
• A. The summons 11-11
• B. The beginning of work 112-15
• II. The glory of the temple 21-9
• III. Promise and Prediction 210-19
• A. Holiness and uncleanness 210-14
• B. A Promise for better times 215-19
• IV. A Messianic oracle about Zerubbabel 220-23

22
6. Kabod Theology

• 1. Kabods Definitions
• 1.1 Primarily heaviness or weight. Ringgren, H.
  Israelite Religion, 90-91
• 1.2 Weighty that distinguishes a person gt
  Honor power success i.e., A heavy Person.
  Ringgren, Israelite Religion, 91
• 1.3 Yet with reference to YHWH usually associated
  with Light phenomena BDB
• 1.4 In Ezek, Ka4bod signifies the resplendent
  majesty of the divine presence. Mettinger, T.,
  The Dethronement of Sabaoth Studies in the Shem
  and Kabod Theologies, 97

23
6. Kabod Theology

• 2. Two types of Usage of Ka4bod in Pentateuch
  (Especially in the so-called P-Material)
  Mettinger, ibid., 80ff.
• 2.1 Gods Presence in Judgment Ka4bod in
  conjunction with crises during Israels
  Wilderness Experience
• 2.1.1 Ex 167,10 Manna problem gt Murmuring
• 2.1.2 Num 1410(21, 22) Spy problem gt Murmuring
• 2.1.3 Num 1619 Korah Problem gt Murmuring
• 2.1.4 Num 177(1642) After Korahs death gt
  Murmuring
• 2.1.5 Num 206 Waters of Meribah gt Peoples
  contention with Moses

24
6. Kabod Theology

• 2.1 Gods Presence in Blessing Ka4bod in
  conjunction with Sinai and the Cult
• 2.1.1 Ex 2416,17 Kabod settles on Sinai
• 2.1.2 Ex 2943 Kabod will sanctify the Tabernacle
• 2.1.3 Ex 4034,35 Kabod fills Sanctuary
• 2.1.4 Lev 96, 23 Aarons first sacrifice

25
6. Kabod Theology

• 3. Significant Texts
• 1. Exod 33.18-23
• 2. Exod 29.43 / 40.34, 35 (N.B. 1 Kgs 8.11)
• 3. Ezek 8-11 43.1-5
• 3.1 84 At the North Gate
• 3.2 93 From the Cherub (sg) to the threshold to
  speak with the man in linen.
• 3.3 104 From the Cherub (pl) to the threshold
• 3.4 1018 Return to the Cherub (pl)
• 3.5 1019 Cherubim move to East Gate
• 3.6 1122 Above the Cherubim
• 3.7 1123 Leaves Jerusalem and stations itself on
  the Mount of Olives just east of the city.