Haggai: Introduction-Purpose and Theology Lesson # 6

The purpose of the book of Haggai was to persuade the remnant of Judah to finish rebuilding the temple in order that the God of Israel could dwell with them as a result of worshipping Him.

Almost seventy years had passed since the city of Jerusalem and Solomon’s temple had been destroyed by the third and final Babylonian invasion of this city in 586 B.C.

At that time, the southern kingdom of Judah was deported by Nebuchadnezzar.

However, the Medo-Persian empire in fulfillment of the prophecies of Daniel (Dan. 2:32, 39; 7:5, 17; cf. Dan. 5-6) defeated the Babylonian empire.

Then, in 538 B.C., Cyrus the Great announced a policy, which would allow the Jewish remnant in Babylon to return and reestablish Jerusalem.

Approximately, 50,000 exiles returned under Nehemiah and Ezra.

They offered sacrifices, observed the Feast of Tabernacles and began the work of rebuilding their fallen temple the next year under the leadership of Zerubbabel and Joshua (Ezra 1-3).

The foundation of the temple was completed with much rejoicing and singing.

However, this enthusiasm was dampened by the efforts of the Samarian officials who effectively stopped the rebuilding of the temple.

But in 520 B.C., the Jews appealed to Darius Hystaspes who authorized the completion of the temple.

Haggai along with the prophet Zechariah exhorted the remnant of Israel to resume the construction of the temple (Ezra 5-6).

Zerubbabel and Joshua the high priest courageously led the people in rebuilding the temple despite the fact that Tattenai appealed to Darius to stop their work (Ezra 4-6).

The Persian monarch investigated the matter and issued a verdict in favor of the Jews.

After five years, the remnant of Judah brought to completion the work of rebuilding the temple (Ezra 5-6).

The theology of Haggai is rich.

First, there is the declaration of the God of Israel’s sovereignty over Israel and all the nations of the earth, which is expressed through several phrases.

First, there is the phrase ʾāmar yĕhwâ ṣĕbāʾôt (אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת), “thus, says the Lord of hosts” appears seven times (1:2, 5, 7; 2:6, 7, 9, 11).

The NET Bible has the following note on this phrase, which they translate “the Lord who rules over all.”

They write “The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23).

This name (יְהוָה צְבָאוֹת, yéhvah tséva’ot), traditionally translated ‘Lord of hosts’ (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers.”[1]

Another phrase expressing the sovereignty of God is nĕʾum yĕhwâ ṣĕbāʾôt (נְאֻם֙ יְהוָ֣ה צְבָא֔וֹת), “declares the Lord of hosts” which occurs 6 times (1:9; 2:4, 8, 9, 23 twice).

Lastly, the phrase ʾāmar yĕhwâ (אָמַ֥ר יְהוָֽה), “says the Lord” appears 8 times (1:2, 5, 7, 8; 2:6, 7, 9, 11).

The term “sovereignty” connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction.

As applied to God, the term “sovereignty” indicates His complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills.

Isaiah 40:15 Behold, the nations are like a drop from a bucket, and are regarded as a speck of dust on the scales; Behold, He lifts up the islands like fine dust. (NASB95)

Isaiah 40:17 All the nations are as nothing before Him, they are regarded by Him as less than nothing and meaningless. (NASB95)

Haggai also describes the God of Israel as intervening in the affairs of mankind and in particular the remnant of Judah since He exhorts and persuades this remnant through Haggai to rebuild the temple so He could dwell with them and be worshipped by them.

This is called the “immanency” of God, which means that He involves Himself in and concerns Himself with and intervenes in the lives of members of the human race, both saved and unsaved.

The book of Haggai also alludes to the God of Israel’s wrath or we can say His righteous indignation, which refers to His legitimate anger towards evil and sin since both are contrary to His holiness or perfect character and nature.

In fact, God’s righteous indignation expresses His holiness, which pertains to the absolute perfection of God’s character.

In Haggai 2:10-19, because of His holy character, the Lord through the prophet Haggai confronts the priests regarding the remnant’s ceremonial uncleanness, which resulted in His judging them by impoverishing them.

God’s holiness is expressing the purity of His character or moral perfection and excellence and means that God can have nothing to do with sin or sinners.

He is totally separate from sin and sinners unless a way can be found to constitute them holy and that way has been provided based upon the merits of the impeccable Person and Finished Work of the Lord Jesus Christ on the Cross.

The book of Haggai also describes the God of Israel as the judge of all mankind.

In Haggai 2:20-21, as judge of all the nations, the Lord through the prophet Haggai proclaims that He will shake the earth and sky and overthrow royal thrones and shatter the might of earthly kingdoms.

The book of Haggai also speaks of God’s grace and mercy since the Lord raised up a remnant in the kingdom of Judah despite their uncleanness and their failure to rebuild the temple in order to worship Him in this place.

In fact, the return of this remnant to the Lord was based upon God’s grace and mercy.

Another critical doctrine which is alluded to in the book of Haggai is that of the remnant which speaks of a remainder of righteous people of God who survive judgment or catastrophe.

The book of Haggai is addressed to the remnant of Jews who had returned from exile after seventy years in Babylon.

One of the great doctrines contained in the Bible which has received a great detail of attention in recent decades in the church is that of “the remnant of Israel.”

It is very important for the church age believer to understand this doctrine since it first and foremost reveals the faithfulness of God in fulfilling His promises to the Jews.

It is important because it will protect the church age believer taking Old Testament promises given directly to the Jews and applying them to the church.

Thus, it will protect the church age believer from the false doctrine that the church is the “new” Israel and has replaced Israel in God’s program for the ages.

What is the doctrine of the remnant of Israel?

It asserts that within the Jewish nation, God will always set aside a certain amount of Jews who will believe in Him in every dispensation and in every generation of human history.

It is based upon the unconditional promises contained in the Abrahamic, Palestinian, Davidic and New covenants.

All of which were given directly to the nation of Israel and not the church.

The book of Haggai closes with a Messianic prophecy and a proclamation to restore the Davidic throne in fulfillment of the Davidic covenant (cf. Hag. 2:23).

The “Davidic” covenant deals with the dynasty that will rule the nation of Israel as indicated in 2 Samuel 7:16 where God promised David that a descendant of his would sit on his throne forever.

As in the case of the Abrahamic covenant, this covenant with David is restated and reconfirmed elsewhere in Scripture (cf. Isa. 9:6-7; Jer. 23:5-6; 30:8-9; 33:14-17, 20-21; Ezek. 37:24-25; Dan. 7:13-14; Hos. 3:4-5; Amos 9:11; Zech. 14:4, 9).

The Davidic covenant contains four promises: (1) A Davidic House: Posterity of David will never be destroyed. (2) A Davidic Throne: Kingdom of David shall never be destroyed. (3) A Davidic Kingdom: David’s Son (Christ) will have an earthly sphere of rule. (4) It Shall Be Unending.

The “sign” of the Davidic Covenant is a Son (Lord Jesus Christ).

The prophetic implications of the Davidic covenant: (1) Israel must be preserved as a nation. (2) Israel must have a national existence and be brought back into the land of her inheritance. (3) David’s descendant, the Lord Jesus Christ, must return to the earth, bodily and literally, in order to reign over David’s covenanted kingdom. (4) A literal earthly kingdom must exist over which the returned Messiah will reign. (5) This kingdom must become an eternal kingdom.

The Bible anticipates a future literal fulfillment of the Davidic Covenant and the Lord Jesus Christ, the Son of David, will literally fulfill this covenant during His millennial reign.

KJV The King James Version, known in Britain as the Authorized Version (1611)

NAB The New American Bible

NASB New American Standard Bible

NIV The New International Version

NLT New Living Translation

NCV New Century Version (1991)

CEV The Contemporary English Version

[1] Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.