Tuesdays Are for the Old Testament
9/17/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Seven: Haggai." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (533-540).
Unlike most of the prophets Lessing and Steinmann observe that Haggai says nothing about his ancestry. He rather introduces himself merely as a prophet (Lessing & Steinmann 2014, p. 533). His focus is on the fact that God has begun to speak after a lengthy silence. At the end of Persian dominance, it is time to rebuild the temple.
The narrative in Haggai is in the third person. This has prompted some to assume it was written by the prophet's followers. However, third person narratives are not uncommon in the literature.
Lessing and Steinmann observe that Haggai has a high density of chronological markers, recording oracles received during a period of four months (Lessing & Steinmann 2014, p. 534). The language is prose, but with some poetic qualities.
From a historical viewpoint, the apparent end of Israel predicted in Jeremiah and Ezekiel is not the actual end of the story. Judah has been promised a rebirth which would last forever. The event which we often consider a "return" from captivity is not actually a return (Lessing & Steinmann 2014, p. 535). Most from Judah had been left in Judah rather than being deported. Most who were deported to Babylon had died in Babylon. The return was that of descendants of a minority group who had been deported. This move of immigration was spurred on by unrest in Persia under Darius. There was some comfort and wealth in Jerusalem, but the conditions in Judaea were largely poor and plagued by crop failures and hunger.
Haggai was closely related with the move to rebuild the temple in Jerusalem. Lessing and Steinmann draw in some details from Ezra and from Kings and Chronicles which shed light on the rebuilding activity (Lessing & Steinmann 2014, p. 536).
Haggai presents God as the powerful God who acts as a warrior for His people (Lessing & Steinmann 2014, p. 536). Despite the riches, power, and attractiveness of the Persian kingdom, the nation would fall, along with many other strong nations (Lessing & Steinmann 2014, p. 537).
Christ may be seen in Haggai as the one who arises like the rebuilt temple as a place for worship. There is extensive language about one desired, a servant, and a seal for Judaea (Lessing & Steinmann 2014, p. 538). The troubles of Judah are portrayed as a direct result of their sin, while the grace of God is tied to Judah's repentance.
9/17/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Seven: Haggai." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (533-540).
Unlike most of the prophets Lessing and Steinmann observe that Haggai says nothing about his ancestry. He rather introduces himself merely as a prophet (Lessing & Steinmann 2014, p. 533). His focus is on the fact that God has begun to speak after a lengthy silence. At the end of Persian dominance, it is time to rebuild the temple.
The narrative in Haggai is in the third person. This has prompted some to assume it was written by the prophet's followers. However, third person narratives are not uncommon in the literature.
Lessing and Steinmann observe that Haggai has a high density of chronological markers, recording oracles received during a period of four months (Lessing & Steinmann 2014, p. 534). The language is prose, but with some poetic qualities.
From a historical viewpoint, the apparent end of Israel predicted in Jeremiah and Ezekiel is not the actual end of the story. Judah has been promised a rebirth which would last forever. The event which we often consider a "return" from captivity is not actually a return (Lessing & Steinmann 2014, p. 535). Most from Judah had been left in Judah rather than being deported. Most who were deported to Babylon had died in Babylon. The return was that of descendants of a minority group who had been deported. This move of immigration was spurred on by unrest in Persia under Darius. There was some comfort and wealth in Jerusalem, but the conditions in Judaea were largely poor and plagued by crop failures and hunger.
Haggai was closely related with the move to rebuild the temple in Jerusalem. Lessing and Steinmann draw in some details from Ezra and from Kings and Chronicles which shed light on the rebuilding activity (Lessing & Steinmann 2014, p. 536).
Haggai presents God as the powerful God who acts as a warrior for His people (Lessing & Steinmann 2014, p. 536). Despite the riches, power, and attractiveness of the Persian kingdom, the nation would fall, along with many other strong nations (Lessing & Steinmann 2014, p. 537).
Christ may be seen in Haggai as the one who arises like the rebuilt temple as a place for worship. There is extensive language about one desired, a servant, and a seal for Judaea (Lessing & Steinmann 2014, p. 538). The troubles of Judah are portrayed as a direct result of their sin, while the grace of God is tied to Judah's repentance.
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