By Mark J. Boda
Haggai/Zechariah, that is a part of the NIV program statement sequence, is helping readers find out how the message of those prophets who challenged and inspired the folk of God after the go back from Babylon may have a similar robust impression at the group of religion at the present time.
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Additional info for The NIV Application Commentary: Haggai, Zechariah
Isa. 1:1; Jer. , Isa. 6:1; 8:1; Jer. 2:1), suggests that people other than the prophets were involved in the writing and editorial process. Although the prophets themselves may have been involved in this process, it is not necessary. 37 (1) The study of the editorial content of a biblical book is as important to exegesis as the study of the original prophetic declarations. The editorial pieces within prophetic books provide an important context for reading prophecies by placing them in a particular historical context (identifying the period of the writing down of the message as well as that of the original speaker and audience), in a particular literary context (drawing together a body of prophecies into a single collection with an overall structure), and in a particular revelatory context (reminding the audience that these words found their origin in the divine).
This section announces the comforting news of the longawaited restoration. God was disciplining Babylon, releasing his people, and rebuilding his city and temple. This good news was designed to motivate the people to return from Babylon and rebuild the temple (2:6–13; 6:9–15) and 39. Cf. Meyers and Meyers, Haggai, 179–80; T. Pola, “Form and Meaning in Zechariah 3,” in Yahwism After the Exile: Perspectives on Israelite Religion in the Persian Era, ed. B. Becking and R. Albertz (Studies in Theology and Religion 5; Assen: Royal Van Gorcum, 2003), 156– 67.
For Haggai and Zechariah the restoration was multidimensional. Fundamentally, it involved the return of God’s presence (Hag. 1:13; 2:4–5; Zech. 1:16–17; 2:1–5, 10–13; 8:23; 9:8) to a rebuilt temple (Hag. 1:8; Zech. 1:16; 2:1–5; 6:9–15) in the chosen city of Jerusalem (Zech. 1:14–17; 2:12; 3:2; 8:3). Accompanying this presence would be blessing, often expressed in terms of material bounty from the land (Hag. 1:1–11; 2:6–9, 15–19; Zech. 2:1–5; 3:10; 8:4–5, 9–13; 9:17; 10:1), and protection, often expressed in terms of military conquest of the world (Hag.