Introduction to the Old Testament

by John Edgar McFadyen

HAGGAI

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.

ZECHARIAH

CHAPTERS I-VIII

Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people are middle-aged, few old or young, viii. 4, 5. The message they need is one of consolation and encouragement, and that is precisely the message that Zechariah brings: "I have determined in these days to do good to Jerusalem and to the house of Judah; fear not," viii. 15.

The message of Zechariah comes in the peculiar form of visions, some of them resting apparently on Babylonian art, and not always easy to interpret. After an earnest call to repentance, i. 1-6, the visions begin, i. 7-vi. 8. In the first vision, i. 7-17, the earth, which has been troubled, is at rest; the advent of the Messianic age may therefore be expected soon. The divine promise is given that Jerusalem shall be graciously dealt with and the temple rebuilt. The second is a vision, i. 18-21, of the annihilation of the heathen world represented by four horns. The third vision (ii.)—that of a young man with a measuring-rod—announces that Jerusalem will be wide and populous, the exiles will return to it, and Jehovah will make His abode there.

These first three visions have to do, in the main, with the city and the people; the next two deal more specifically with the leaders of the restored community on its civil and religious side, Zerubbabel the prince and Joshua the priest. In the fourth vision (iii.) Joshua is accused by the Adversary and the accuser is rebuked—symbolic picture of the misery of the community and its imminent redemption. Joshua is to have full charge of the temple, and he and his priests are the guarantee that the Branch, i.e. the Messianic king (Jer. xxiii. 5, xxxiii, 15), no doubt Zerubbabel (Zech, iii. 8, vi. 12; Hag. ii. 23), is coming. In the fifth vision (iv.)[1] the prophet sees a lampstand with seven lamps and an olive tree on either side, the trees representing the two anointed leaders, Zerubbabel and Joshua, enjoying the divine protection. [Footnote 1: Except vv. 6b-10a, which appears to be a special assurance, hardly here in place, that Zerubbabel would finish the temple which he had begun.]