IN THE SECOND year of King Darius, on the first day of the sixth month, the word of the LORD came through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest:
2This is what the LORD Almighty says: “These people say, ‘The time has not yet come for the LORD’s house to be built.’ ”
3Then the word of the LORD came through the prophet Haggai: 4“Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?”
5Now this is what the LORD Almighty says: “Give careful thought to your ways. 6You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it.”
7This is what the LORD Almighty says: “Give careful thought to your ways. 8Go up into the mountains and bring down timber and build the house, so that I may take pleasure in it and be honored,” says the LORD. 9“You expected much, but see, it turned out to be little. What you brought home, I blew away. Why?” declares the LORD Almighty. “Because of my house, which remains a ruin, while each of you is busy with his own house. 10Therefore, because of you the heavens have withheld their dew and the earth its crops. 11I called for a drought on the fields and the mountains, on the grain, the new wine, the oil and whatever the ground produces, on men and cattle, and on the labor of your hands.”
Original Meaning
HAGGAI SPEAKS INTO a community still feeling the aftershocks of a recent Persian political earthquake, which involved the mysterious death of the Persian emperor Cambyses and the ensuing rise of the new emperor, Darius, to the throne (522 B.C.). The prophetic work of Haggai, the political work of Zerubbabel, and the priestly work of Joshua must be seen against the backdrop of these recent events as the new emperor moved to restore peace to the edges of his empire. Although there is no evidence of rebellion in Egypt when Haggai’s first message is dated (520), by the next year Egypt would revolt and Darius would have to move to quell the rebellion.
There are signs of economic hardship during Darius’s early years as emperor because of economic “reforms” (i.e., taxation resulting in inflation). Any financial resources of those who returned from exile in the waves of people accompanying Zerubbabel and Joshua would have been rendered worthless in the early years of Darius.1
Haggai’s message comes at a significant time not only in the history of the Persian empire, but also in the yearly and monthly rhythm of the Jewish people. Although it is August 520 B.C., on the eve of the season of the grape, fig, and pomegranate harvests, there is clearly concern that the harvest is not as plentiful as would be expected. It is also the first day of the month, the time of the New Moon offering. On the day when this offering should be sacrificed, Haggai (whose name is derived from the Heb. word “feast”) receives a message from God for the people to rebuild the structure that will make the monthly ritual of the New Moon offering possible (cf. Ezra 3:1).
Haggai’s call to rebuild the temple does not represent the first initiative to restore this structure; according to Ezra 5:13–16 the project had begun immediately following the decree of Cyrus in 539–537 (cf. Ezra 1). This initial activity, however, did not find success, and as Haggai emerges in 520 the work must begin from scratch. If Ezra 3:1 describes activity during the second year of Darius’s reign (see the introduction), at the beginning of the seventh month Zerubbabel and Joshua began to rebuild the altar and offer sacrifices to God. Haggai’s initial message, then, precedes this activity by one month.
Two background elements are important here. (1) Haggai is a participant in a new period of prophecy that draws on older forms of prophetic speech, using them in new ways while also devising new forms and styles.2 (2) Haggai’s message assumes an understanding of the representational nature of the leadership of this community. Approaches to this pericope that rightly see a distinction between the audiences of the statement in Haggai 1:2 and those in 1:4–11 do not take into account the fact that Zerubbabel and Joshua are being addressed as representatives of the people. The address begins by telling the recently arrived leaders about the attitude of the people toward rebuilding the temple and then addressing the issue directly to the people.
There is evidence of unity in the prophetic message in 1:1–11, which can be seen on the level of form and content. Some have identified this section as a “prophetic disputation,” which includes the following three elements: description of the people’s present attitude, challenge of this attitude through question, and pronouncement of Yahweh.3 There are also significant links in terms of content between 1:2–7 and 1:9–11.4 Thus, this initial section constitutes a prophetic message delivered to the people either through or in the presence of Zerubbabel and Joshua. The narrative response to this message in 1:12–14 is inseparable from the prophetic message not only because it displays the effect of the message on the leaders and people, but also because 1:1 joins 1:15 to close off the literary unit (see Original Meaning on 1:12–15).
At the center of the prophetic message is the call for the people to action, followed by two responses by Yahweh (1:8). On each side is the dialogue, and, although in this dialogue one does not hear the voice of the people, God’s speeches anticipate and voice the people’s thoughts and hearts. This is seen in verses 2–7 when God says: “These people say . . .” (v. 2) and in verses 9–11 when the Lord declares: “Why?” (v. 9). In both dialogues there is a connection between two basic issues: the house of the Lord and the poverty of the people. At first the connection is made subtly: through the use of the interrogative: “Is it time for you yourselves . . .” and the reflective verb: “Give careful thought to your ways. . . .” But as we move into verses 9–11, the connection is made directly and abrasively: “Why? . . . Because. . . .” God makes this clear in verse 11.
There is much in this initial prophetic encounter that addresses the predicament of the people. They are experiencing curses at the hand of Yahweh, who is displeased with their lack of attention to rebuilding the temple. The prophet is calling them to action and warning that inaction will mean further curses. However, this human action is linked to God’s purposes and activity. The ultimate purpose of this project is the pleasure and glory of God. Ultimately they are not to do it for relief from curse but for the pleasure and glory of God.
Detailed Analysis
HAGGAI’S MESSAGE INITIALLY engages the leadership of the community: Zerubbabel and Joshua (1:1). These two men form the leadership team of the early Persian community in the book of Ezra (Ezra 3:2, 8; 5:2, 10), who led groups of returning exiles at the beginning of Darius’s reign. Zerubbabel’s name and lineage reveal his representative role. As son of Shealtiel and grandson of Jehoiachin, the second to last king of Judah (1 Chron. 3:17–19), and as political ruler over the Persian province of Yehud (“governor of Judah”), he represents the Davidic line. At the same time his name, which means “seed of Babylon,” highlights his role as representative of the community that had experienced the exile in Mesopotamia.
Joshua is “the high priest” and traces his line through Jehozadak, who is linked through Zadok to Aaron (1 Chron. 6:1–5, 14–15). By highlighting the descendants of the leaders of the first temple building (David/Solomon, Zadok), Haggai legitimates the temple rebuilding project. This view of the Davidic and Zadokite descendants in partnership in rebuilding the temple is akin to the view of the restoration of the temple in Ezekiel and, especially, Jeremiah (Ezek. 34:23–24; 37:24–25; Ezek. 40–48; cf. Jer. 33:14–22; see comments on Zech. 6:9–15).
The editor of Haggai introduces the prophetic words of Haggai with the phrase “the word of the LORD came through the prophet Haggai.” The Hebrew prepositional phrase represented by “through” in the NIV is one associated with prophetic speech in the Deuteronomic history and some prophets (e.g., 2 Kings 14:25; Jer. 37:2; Ezek. 38:17) and may be a subtle reminder that Haggai stands in the long line established by the classical prophets.5
The prophetic message begins in Hag. 1:2 as Haggai establishes his authority by linking the message to “the LORD Almighty.” This name for God will appear consistently in both Haggai and Zechariah. “LORD” (Heb. yhwh) is the name of God revealed to the Israelites through Moses as he entered into covenant with this people (Ex. 3:14–15; 6:2–3; 33:19; 34:6–7). “Almighty” (or “of hosts”; Heb. ṣebaʾot) is a name suggesting war, since it is used to speak of an organized army unit (Judg. 8:6; 9:29) as well as of a group of heavenly beings as God’s armies (Josh. 5:14–15; 1 Kings 22:19). However, the consistent use of this word in prophetic material in general and the Persian period prophetic books in particular reveals that this name for God has lost all connection with the context of war and is a name that speaks mainly of the might and power of God.6
Haggai’s declaration begins with a saying circulating among the populace at that time: “The time has not yet come for the LORD’s house to be built.”7 The use of “these people” shows Yahweh’s displeasure with his covenant people (cf. Isa. 7:16; 8:11).8 They claim that the time has not come to rebuild the temple. The reason behind this lack of action may lie on the theological level, with the people waiting for the appearance of a messianic figure in order to begin the project9 or for the completion of the seventy years prophesied by Jeremiah.10 Or perhaps the reason is a lack of commitment to the rebuilding project because of their Persian overlords (see the political intrigue in Ezra 1–6) or a realization that they have insufficient financial and material resources.
It is this final consideration that appears uppermost on the people’s mind as Haggai addresses this issue directly in 1:3–4. Having informed the newly arrived leadership of the sentiment of the people, the prophet now directs his attention to the people, which is signaled through the repetition of the same phrase just used to introduce the speech to Zerubbabel and Joshua (“Then the word of the LORD came through the prophet Haggai”).
Haggai uses three rhetorical techniques that place great emphasis on his message.11 (1) He plays on the quotation of the people he has just cited to the leaders of the community: “Is it a time . . . ?” (2) Rather than delivering a direct attack, a rhetorical question forces the people to think through the issue at hand. (3) The building up of redundant terms (“you yourselves”) accentuates the contrast between their treatment of themselves and their treatment of God.12
These techniques bolster the power of the message. Haggai contrasts the houses in which the people are living with the house of God. Defining the precise nature of this contrast is difficult because the word translated “paneled” in the NIV can also be rendered “roofed.”13 If the word is “roofed,” the contrast is between completion and incompletion. If the word is “paneled,” the contrast is between luxury and austerity. Considering that Haggai describes them living in these houses while also referring to financial matters in the following message, the NIV is most appropriate. While the temple lies in ruins, the people are living in nicely decorated homes.
This contrast provides another allusion back to the Davidic-Solomonic origins of the temple building project. The use of the word “house” to contrast the temple of God with the homes of the people is also used in 2 Samuel 7 as David desires to build a temple for the Lord.14 Living in his completed and luxurious house, David feels guilty over the lack of such a house for God. Ultimately the house (temple) that David commissions his son to build contains such paneling (cedar, 1 Kings 6:9), and ironically (for Haggai’s purpose) so also does Solomon’s palace (1 Kings 7:3, 7).15 Haggai is subtly calling the people to share the priorities of David and Solomon. If David felt guilty about living in a “house” before God’s “house” was completed and if Solomon provided a “paneled” house for God before himself, how can they live in paneled homes before the temple was rebuilt?
With this rhetorical question still ringing in their ears, the people are now called to consider deeply another issue. The phrase “give careful thought to your ways” is unique to Haggai (Hag. 1:5, 7; 2:15, 18) and calls for deep reflection over past behavior and experience. This identical phrase is repeated in 1:7 and creates an envelope around the exposure of past experience.16
Verse 6 outlines what the prophet calls the people to consider deeply. The cadence of this verse in the Hebrew text produces a powerful effect beginning with the main verb “you have planted much” and then followed by staccato bursts of infinitives that are captured by the translation: “eaten, but there is no satiety; drunk, but there is no quenching; dressed, but there is no warmth.” The initial scenario refers to the foundation of the economy, which then has an impact on all else in life materially: hunger, thirst, clothing, wages.17 The reference to “drink” is not a reference to drunkenness but rather to quenching of thirst.18 The final scenario picks up on an economy in which coinage is utilized. The word for “purse” is used elsewhere in the Hebrew Bible to refer to a carrying pouch;19 here it is followed by the participle usually translated “pierced” or “bored,” thus, “with a hole in it” (2 Kings 12:10).
Through these words, Haggai expects the people to notice that their experience parallels the kinds of curses outlined in the Torah when the covenant relationship between Yahweh and his people was strained (see Lev. 26; Deut. 28–30, esp. Deut. 28:38–40).20 Haggai builds on the foundation of classical prophets, whom Yahweh used as covenant prosecutors,21 calling the people to the covenant and using its provisions of both blessing and curse to encourage response.
Up until this point Haggai’s message has used indirect rhetorical techniques.22 He has asked a question (Hag. 1:4) and called for deep contemplation (1:5–7). The weight of interpretation has been placed on the shoulders of the recipients of the message, and even the two issues introduced—the timing of the building of the temple and the poor material conditions of the people—have not yet been directly linked. Beginning in verse 8, the message becomes more forceful and direct, and subtle techniques will be abandoned. The prophet calls for three actions: “go up,” “bring down,” and “build.” Each action builds on the previous one, and the ultimate destination is the rebuilding of the temple, utilizing vocabulary plucked from the mouth of the people in 1:2 (“house to be rebuilt”).
Most commentators are puzzled as to why Haggai refers only to “timber” or wood in this call to rebuild the temple when stones are needed as well. Most likely stones were in plenteous supply from the destruction of the temple, but new wood is needed to replace the timbers burned by the Babylonians (2 Kings 25:9).23 This solution, however, should not obscure an important allusion Haggai makes in this command, in that the people have finished their wood “paneled” houses (as David and Solomon) and yet have no motivation to rebuild God’s house. Haggai is calling the people again to follow the lead of Solomon, who built the first temple and had to go up into the mountains to retrieve wood for the temple (1 Kings 5).24
Next the prophet offers the purpose of this activity. (1) God will “take pleasure” in it, a Hebrew verb (rṣh) regularly used in ritual contexts to refer to God’s acceptance of a sacrifice or a priestly service (e.g., 2 Sam. 24:23; Ps. 51:19). (2) God will “be honored” or glorified, that is, gain prestige and be praised through this house.25 These two verbs provide the ultimate context of building the temple. Although it will soon be related directly to the predicament in which the community finds itself, the purpose of the rebuilding transcends the mere removal of covenant curses and relates ultimately to the pleasure and glory of God. The predicament of the community to which Haggai returns in Hag. 1:9–11 will be explained as action by God himself, prompted by inattention to his priorities of pleasure and glory in favor of the priorities of human needs.
Once the core imperatives and purposes are disclosed in Hag. 1:8, the prophet returns to the issues of 1:6 by utilizing similar vocabulary, themes, and forms. Verse 9 begins with an unusual form in Hebrew (infinitive absolute), picking up on the string of infinitives in 1:6 and creating again a choppy cadence (lit., expecting much, beholding little). The same Hebrew vocabulary begins this verse as 1:6 (“much . . . little”) and the same play on “house” is used here as in 1:4.26
The contrast, however, is that now the two issues mentioned in Hag. 1:2–7 are linked directly. Taking up first the issue of the material conditions of the people (the second issue identified in 1:2–7), the prophet leads the people directly back to the issue of the timing for building the temple (the first issue identified in 1:2–7). These issues are linked directly by the question “Why?” and then the answer “because”: God (as the subject of the verb “blew away”) now reveals through Haggai that he is the reason for their deplorable conditions.27 The verb “blew away” is associated with destruction in prophetic literature where it is used in connection with fire (Isa. 54:16; Ezek. 22:20–21). However, its use here may be paralleling the image found in Isaiah 40:7, 24, where God blows and humanity and its endeavors wither, especially in light of the following verse (Hag. 1:10) and its focus on drought.28
With harvest approaching, Haggai reminds the people of their expectation for past harvests and reveals that the disappointing yields can be directly linked to the discipline of God. This discipline is then connected directly to the misplaced priorities of the community. The phrase “busy with his own house” (lit., “you are running, each to his house”) expresses figuratively the passion of the people, while the “house” is representative of their own interests. While God’s house lies in ruins, they are passionately pursuing their own agenda.
Verses 10–11 return to the predicament of the people. The initial phrase represented by “therefore” (ʿal-ken) usually signals a transition in prophetic speech to the warning of future judgment (e.g., Amos 5:11, 16–17), a strong motivating force for obedience to the message. Haggai, however, uses this signal to help the people interpret past circumstances.29 This reinforces the direct link between the two issues now clearly articulated in a way that leaves no question in the minds of the people that the reason they are experiencing such difficult times is because they are not rebuilding the temple.
Haggai describes God’s judgment on the people with a series of merisms to encompass all of creation and all of human activity within creation. In Hag. 1:10 the fundamental cause is that both “the heavens” and “the earth” (cf. Gen. 1:1) are not cooperating with humanity to produce sustenance. The heavens are not providing the essential precipitation for life, nor is the earth providing the nutrients. The use of the “dew” is not surprising, especially considering the time of year (August).30 The period between the “latter” (spring) and “early” (fall) rains is a time in which little to no rain falls in Israel. In a land almost exclusively reliant on water from precipitation, the presence of dew can mean the difference between life and death for vegetation. The image of dew is not as common as that of rain for the blessing or curse of God but is found on several occasions (Gen. 27:28, 39; Deut. 33:13, 28; 2 Sam. 1:21; 1 Kings 17:1; Prov. 19:12).
In Haggai 1:11 creation’s lack of cooperation with humanity in the production of crops is traced to the Creator, who has “called for a drought.” Lest the people forget the ultimate cause behind these circumstances, once again Yahweh is the subject of the verb. This is consistent with the covenant foundation of Israel’s faith, and 1:10–11 may be drawn from a list of curses outlined in Deuteronomy 28 (esp. 28:22–24). The word “drought” here, however, has more than covenantal overtones; it is used for rhetorical effect. On two occasions in this passage Haggai has referred to the state of the temple as “ruins” (Hag. 1:4, 9). This Hebrew word (ḥareb) shares the same Hebrew consonants as the word for “drought” (ḥoreb), implying that as long as the temple’s condition is “ruins” (ḥareb), the people’s condition will be “drought” (ḥoreb).
Yahweh’s call for a drought is followed by a series of adverbial phrases arranged in couplets and triplets to express the totality of the drought. It is on “the fields” and “the mountains,” encompassing both types of land, including the more expansive cultivated fields (e.g., the Shephelah) as well as the mountain terraces (e.g., the Judean hill country). The latter is surprising for the mountain region gets significant rain. The drought extends to the fruit of these different land types, which are harvested at various times in the agricultural year: the grain of the cultivated fields in the spring and the olive oil and new wine of the mountain region in the fall.
These three products are chosen because they succinctly describe the crops available in the land, so that the list is followed by the statement: “whatever the ground produces.” This identical list of products is found in the covenant promises and threats in the Torah (e.g., Deut. 11:13–17). Finally, Haggai mentions humans and cattle, who together rely on and seek to cultivate these various crops, ending off with the summary statement: “on the labor of your hands.” Here they see the futility of their labors on the land because of Yahweh’s curse occasioned by their disobedience. As their labors on their houses at the expense of God’s house has caused the curse, so God’s curse falls upon their agricultural labors (their fields).
This curse has made its way from the created order, to the basic land types, to the cultivated vegetation that grows on these soils, to the humans who attempt to produce their sustenance from these crops.31 This progression of thought in Hag. 1:10–11 reminds the people that although the curse is coming through natural means, the ultimate source is supernatural: Yahweh, their covenant partner.
Bridging Contexts
HAGGAI SEEKS TO AWAKEN the people of God to the link between their behavior and their circumstances. He calls them to consider their care for their own homes at the expense of the temple (their behavior) and then their experience of drought and hardship (their circumstances). He wants them to reverse their behavior and thus bring pleasure and glory to God.
We have laid a foundation for the contemporary significance of this prophetic material in Haggai in the Bridging Contexts section of our introduction, where we noted the two modes of prophetic speech: foretelling and forthtelling. This initial prophecy by Haggai is pure forthtelling; that is, the prophet declares this message to his contemporaries in order that they may respond to the priorities of Yahweh in their generation—in this case, the rebuilding of the temple. Christian readers of this passage can appropriate this message on the basis of its status as God-breathed Scripture that is useful for teaching—that is, useful for shaping our own priorities today in a vastly different world (2 Tim. 3:16–17). However, before turning to the contemporary implications of this passage, a closer look at two biblical-theological themes will help us see the importance and applicability of the priorities espoused in Haggai 1:1–11.
The role of the temple. The first theme is that of the temple, which controls so much of this initial passage in Haggai. How can the Christian community appropriate texts that relate to the rebuilding of a temple when Jesus himself, in his earthly ministry, ultimately rejected and judged the temple? A closer look at the role of the temple will help us grasp Haggai’s passion for its rebuilding and provide a link to our application of his message for the church today.
The temple was a symbol of God’s manifest presence among his people. Its roots can be traced to the building of the tabernacle in the desert, an exercise essential for the experience of the manifest presence of God in the community of Israel. Exodus 25–40 is concerned with providing a dwelling place for Yahweh in Israel’s camp. The sheer size of this narrative reveals that the construction of the tabernacle was an important priority for this covenant God. Thus, although ethical demands were important components of the people’s response in covenant relationship, so also the building of the tabernacle was essential.
The structure of Exodus 25–40 reveals the purpose of the building of the tabernacle, a purpose that parallels the building of the temple in later times. Exodus 25:9 makes this purpose clear when Yahweh says: “Then have them make a sanctuary for me, and I will dwell among them.” The remainder of Exodus is a meticulous record of the instructions for this building (Ex. 25–31) and the account of its construction (Ex. 35–40), interrupted only by the rebellion with the golden calf. The final scene reveals the success of this grand project as Yahweh descends from the mountain and fills the tabernacle with his glory (40:34–35).
The tabernacle represented God’s presence for a people on the move in the desert, but once David ascended the throne, he saw the need for a more permanent dwelling for God. God’s speech to David in 2 Samuel 7 reveals the close link between tabernacle and temple (2 Sam. 7:5–7). At first God’s speech does not appear positive toward David’s vision of a temple, but we soon learn that God will commission David’s son to build the temple (7:13). Solomon constructs this temple and identifies this structure as a special place of God’s manifest presence (1 Kings 8:27–30), which fills the Holy Place as in the tabernacle (8:10–13).
God’s abandonment of the temple in Ezekiel is seen as the utmost judgment and is but a precursor of the Babylonian destruction of the temple (2 Kings 25). The literature of the exilic period reveals the people’s incredible shock at the destruction of their place of God’s manifest presence (Ps. 74; 79; Lam. 1:10). Yet there remained a hope among the exiles that the temple would one day be rebuilt (Ezek. 40–48). That rebuilding became synonymous during this period with restoration of the people and thus lies at the core of God’s purposes among his people.32
The importance of the temple does not end with the Persian period community. This community served an important purpose in redemptive history as they established a community gathered around temple and law. This temple sustained them through the dark days of oppression under the Persians, Greeks, and eventually Romans. It is not surprising that the early chapters of Luke highlight members of the faithful community gathered around the temple: Zechariah (Luke 1:5–25), Joseph and Mary (2:21–24), Simeon (2:25–35), Anna (2:36–39), and even Jesus (2:41–50). From this community would come not only the Messiah but also an entire new covenant community. During this period God’s people were being prepared for the next phase in redemptive history, one in which the community would no longer be defined by political borders as the kingdom was extended to the entire world.
Temple theology is an essential part of New Testament theology as well. Christ is the One in whom the manifest presence of God now dwells (John 1:14; 2:18–22). It is not surprising that the apostolic community pictures the church (which is “the body of Christ”) as also the arena of God’s manifest presence and thus as the temple of God and Christ (1 Cor. 3:16–17; 6:19; 2 Cor. 6:16; Eph. 2:21; 1 Peter 2:4–10).
The temple is thus an important point of theological contact for those of us in the Christian community. It traces its roots to the tabernacle of old, the building of which lay at the core of the covenant relationship between God and his people. Provision for God’s presence among his people was so important because from this place God’s rule emanates throughout the earth. It is thus representative of his kingdom, and the call to build is seen as a high priority because it lies at the core of God’s kingdom and redemptive work on earth.
Blessings and curses. The second biblical-theological theme is that of blessing and curse. The origins of retribution theology can be traced to the Sinai covenant described in the Pentateuch.33 There we find several instances in which response to the demands of the covenant is placed against the backdrop of a God who is able to bring blessing or curse according to the people’s response to the law (Lev. 26; Deut. 28–30): blessing as a reward for obedience, and curses not viewed as rejection but as discipline to lead the people back to a covenant relationship. The prophets will pick up on this important covenant feature as they prosecute the nation for their disobedience and encourage them to bring their lives into conformity with the covenant.
Similarly, the two main traditions of historical writing in Israel (the Deuteronomic history and the Chronicler’s history) view the life of the nation from the perspective of blessing and cursing (the former to explain the demise of the nation, the latter to engender hope for obedience). Although the influence of this retribution theology can also be identified within wisdom literature and the Psalms (cf. Ps. 1), this literature has helped to define more clearly the boundaries and limits of retribution theology: Blessing is not always the reward for obedience (Ps. 73; Job 21:7), and curse cannot always be traced to disobedience (Job). The experience of hardship and suffering in the life of the believer may be linked to covenant disobedience, but there are other reasons as well.34
The kind of blessing and cursing described above is founded on the covenant relationship established at Sinai. It stands in contrast, however, to another strain of blessing and cursing that is linked to the covenant relationship established between Abraham and Yahweh in Genesis.35 Whereas blessing is conditional in the Sinaitic covenant, blessing is unconditional in the Abrahamic covenant.36 The promises of blessing to the patriarchs are intended to motivate them to enter relationship with Yahweh, while promises of blessing to the Israelites at Sinai were to motivate them to observe the demands of the covenant already made.37 Intimately linked to the kind of blessing in the patriarchal narratives is the promise of blessing offered to living creatures in Genesis 1:22, 28, both of which refer to a multiplication of living beings on earth.
The New Testament appropriation of the theology of blessing from the Old Testament is first of all from the patriarchal model of unconditional blessing. Peter in Acts 3:25–26 and Paul in Galatians 3:8–9, 14 appropriate the Abrahamic covenantal blessing for Christians, associating it with the redemptive work of Christ.38 In Ephesians 1:3, blessings are again equated with the spiritual benefits of Christ’s redemptive work for his people.
There is, however, some evidence of the use of blessing in a way similar to its use in the Sinaitic covenant. Christ grants blessing to those who portray the qualities of the kingdom (Matt. 5:1–12//Luke 6:20–23). This reward is future (5:12) and largely spiritual (Matt. 25:31–36). In addition, Christ offers curses to those who do not portray the qualities of the kingdom (Luke 6:24–26; cf. Matt. 25:41). Truly Christ did look to a future spiritual blessing in heaven, but this did not exclude blessing in the present age (Mark 10:29–30). Thus, for those in the kingdom, there is the promise of blessing both in the present and future, both in terms of spiritual experience and in terms of physical provision.
Although there is not an extensive use of the terms blessing and cursing in the New Testament, the concept of retribution theology is evident throughout. The reality is that God does bring blessing on his people (James 1:17) and cares for our needs as we seek his kingdom (Matt. 6:33–34). He also continues to bring discipline into our lives because he loves us as a father (Heb. 12:1–13). Once one understands the Old Testament view of blessing and cursing as discipline rather than merely punishment, the connection to the New Testament context is much easier. Although we do not find in the New Testament as much emphasis on this biblical theme as we find in the Old Testament, it continues to have relevance for the church.
Many in the church are tempted to react to the exploitation of this biblical theological theme by those called “health and wealth preachers.”39 Such a reaction has led to a distancing of many within the church from this important theological theme.40 Of course, the error of the health and wealth gospel is that it absolutizes a truth in the Bible at the expense of other truths, a trend corrected by the wisdom tradition in the Old Testament. Note the words of Kaiser: “Thus it would appear that a legitimate concept of wealth and possessions has been taken and hyped up to an exaggerated position without retaining the balance that it receives in its biblical context.”41
These two key themes in Haggai’s opening message, temple and retribution, invite Christian readers to embrace the message of Hag. 1:1–11.
Contemporary Significance
ALTHOUGH THE MINOR PROPHETS rarely find their way into the preaching schedule of churches, most Christians will encounter Haggai 1 at some point in their life, since it is often dusted off when a church initiates a building project. There is, of course, an easy link between building the temple and building a church. Often that hermeneutical swing does not take seriously the core values of this passage and makes the connection in a simplistic manner. Although this connection may be appropriate, it is important to keep the larger context in mind as the connection is made.
Discipline. Haggai 1 teaches us about the experience of discipline in our lives. The prophet uses the experience of covenant curse in the lives of the people as an opportunity to consider God’s priorities in their generation. He traces the hand of God in the suffering they have experienced in the recent past and shows how this is connected to their lack of passion for rebuilding the temple.
The heavy emphasis on the agricultural world does not resonate with the majority of the world today, who live in burgeoning cities cut off from the land. In an effort to control our own destiny as human beings, the world has moved increasingly to urban centers, where the environment can be controlled by our modern technology. Our hope is that we can eradicate the uncertainties of life and achieve a utopian existence. Interestingly, there is at present a movement back to rural settings from North America’s largest cities.42 The city has not been a panacea, for hardships now come in the form of business failures, disintegrating families, and financial crises rather than in drought.
As we have already noted, the prophet is not suggesting that every experience of suffering or hardship is automatically a sign of God’s discipline in our lives. However, many within the church today have moved to the opposite extreme, where there is little sense or expectation of the intrusion of God into their everyday affairs. In their desire to remain true to the biblical portrayal of the Lord as the redemptive-historical God, they have relegated God to the “historical” and ignored his ongoing work in everyday life.
This is a new twist on the deistic heresy of the modern era. Whereas Deists believe that God created the world and then set it in motion with internal laws without ongoing intrusion, the new deists send the message that God has saved his people and set in motion the principles and forces to sustain this community without personal intrusion. But New Testament descriptions of the death of Ananias and Sapphira (Acts 5) and sickness within the Corinthian church (1 Cor. 11:29–30) show a God who continues to interact with the circumstances of his people.
In light of this, experiences of hardship should always become opportunities for spiritual reflection in our lives, turning us heavenward to ask hard questions. The various psalms of disorientation in the Psalter encourage us to ask God about the hardships that enter our lives.43 These questions are not expressions of rebellion but rather the honest voice of a child reliant on a parent. Such questions, however, should be accompanied by questions directed inward as we ask God to search us for those areas that do not reflect the priorities of the kingdom (Ps. 139).44 If under the searchlight of God’s Word we have need of repentance, we should turn from our sins and walk in a way consistent with this penitence.
This final step is important. In Haggai we are not told anything about the words of repentance, only the acts of repentance as they “obeyed the voice of the LORD their God” and “came and began to work” (Hag. 1:14). God desires more than just empty words; he wants deeds—a truth echoed in the words of James 1:22: “Do not merely listen to the word, and so deceive yourselves. Do what it says.”
Misplaced priorities. Haggai links Judah’s hardship to misplaced priorities in their lives. This is displayed poignantly in the contrast between concern for their own homes and concern for God’s house. The issue here is not the amount of resources available but rather the priorities of the people. They are concerned first with themselves and their own comfort and extravagance. This message is not saying that one cannot enjoy the blessings of a home, but after two decades of inactivity at the temple site while homes were being built and beautified, the prophet identifies deficiencies in the priorities of the community.
Haggai speaks this message to a people struggling financially rather than to a wealthy class. We often associate the fixation on materialism with the wealthy classes of our society, but money and its attainment and disbursement may be in reality a greater priority for the vast middle class in the West than for any other class. Its grip on our consciousness often strips us of passion for the priorities of the kingdom. Since the majority of the church in North America is made up of middle class members, the message of Haggai is a powerful corrective to our generation.45
It may be tempting for church leaders to limit this financial connection to building programs, but the message of Hag. 1:1–11 relates to our use of our financial resources for all aspects of kingdom work. That may mean redirecting our financial resources to broaden the ministry of the church to care for the poor and needy within the community or to reach youth within the neighborhood high school. It may mean designating a fixed percentage of church income for extending the gospel to unreached people groups whether at home or abroad.
Haggai 1:1–11 should not only be related to individual members within the church, but should shape the agenda of the church community as a whole. It is easy for churches to become cesspools of narcissism, placing priority on their paneled houses of worship with little care for the community around them. This passage, read in light of the New Testament’s redefinition of the temple as the Christian community, challenges it to release their resources for God’s kingdom work beyond the physical structures of a building and to reconsider funds invested in such structures.
Haggai’s message, however, extends far beyond the issue of financial resources and materialism. It speaks to our priorities in general. These are displayed vividly in our financial priorities but are also seen in our time management, goal setting, and family expectations. In a world filled with increasing activities and opportunities, individuals and families need to ask serious questions about their priorities in light of God’s kingdom. What values do we bring to modern life and society that reflect the priorities of God? Will we establish individual and family rhythms of rest that release us from the tyranny of the urgent? Will we clear space in our schedules to hear the voice of God and rejuvenate our souls?
When I was a pastor in Toronto, Ontario, one of our members was an executive with a major bank in Canada. Because of superb job performance he was offered a promotion to a higher paying job. To the surprise of the officers of the bank, he rejected the offer. His reason: He was not willing to jeopardize the well-being of his family and faith to fulfill the unrealistic expectations of the company. Assuredly, it had consequences for this man’s career and financial security, but he made this decision in light of God’s kingdom purposes.
The church also has a role to play within our societies. We should get God’s kingdom values onto the agenda of our communities and nations, not only through participation in government but also through involvement in community life. In a recent visit to a large city in North America, I was told of a Christian couple who were key members of a community association that had a vision to help troubled teens within their area of the city. As a leader within this association, this couple was able to offer facilities and personnel from their local church in order to facilitate an athletic program for the community.
In our stewardship of the various resources God has given us, we must be directed by the priorities of God and his kingdom. Christ’s call in Matthew 6:33 echoes Haggai’s call in chapter 1 to seek first God’s kingdom and interests for they lie at the center of all human history and activity. As we do so, God has promised to provide our needs.
Priority of the glory of God. Haggai also moves us to see our world from God’s perspective, to make his priorities our priorities and see the consequences of not sharing these priorities. It places, then, at its center not the human predicament (that is only a means to an end) but rather divine desire, a desire defined as God’s pleasure and glorification.
Down the street from my home is a seventy-year-old church whose cornerstone proclaims: “To the glory of God,” a phrase commonly used to dress such stones throughout North America. Today this same phrase often appears in the preamble of church vision statements printed in church bulletins or displayed prominently in the church foyer. Hopefully, these cornerstones and vision statements truly reflect the passion of God’s people to make his glory the ultimate purpose of the church. Building projects—indeed, all kingdom work—must be for God’s pleasure and glory.
This approach to the work of the kingdom is radically theocentric. A church that is anthropocentric in its approach will place as the primary concern the meeting of human needs. This, however, is inadequate in the economy of God’s kingdom work. The meeting of human needs is but a means to an end, and that end is the pleasure and glory of God. As A. W. Tozer once wrote:
The purpose of God in sending His Son to die and rise and live and be at the right hand of God the Father was that He might restore to us the missing jewel, the jewel of worship; that we might come back and learn to do again that which we were created to do in the first place—worship the Lord in the beauty of holiness, to spend our time in awesome wonder and adoration of God, feeling and expressing it, and letting it get into our labors and doing nothing except as an act of worship to Almighty God through His Son Jesus Christ.46
The church should be theocentric, placing God at the center of all activity and passionately preserving this priority. As believers evaluate their participation in the work of the kingdom, the first question must be: Are we bringing pleasure and glory to God through this work? If such is not the case, the work is irrelevant to God’s priorities for the kingdom.47
This is not to say that the meeting of human need is unrelated to the work of the kingdom. In the preceding paragraphs I have sought to expand our vision of the kingdom beyond bricks and mortar to the human concerns that surround us locally and globally. However, human need is met for a greater purpose than the betterment of the human race; it finds its purpose in the greater pleasure and glory offered to God as a result.48 Note these conclusions of John Piper:
The ultimate goal of God in all of history is to uphold and display his glory for the enjoyment of the redeemed from every tribe and tongue and people and nation. His goal is the gladness of his people because God is most glorified in us when we are most satisfied in him. Delight is a higher tribute than duty. The chief end of God is to glorify God and enjoy his glory for ever. Since his glory is magnified most in the God-centered passions of his joyful people, God’s self-exultation and our jubilation are one. The greatest news in all the world is that God’s ultimate aim to be glorified and man’s aim to be satisfied are not at odds.49
In his exposition of the life and words of the prophet Jeremiah, Eugene Petersen shares his observations of the behavior of tree swallows near his retreat in Montana one summer. For several weeks he had observed the swallows gathering food for their mates and chicks and finally was delighted to see three babies perched on an old branch four feet above the surface of the lake. He was about to watch the three chicks learn how to fly.
One adult swallow got alongside the chicks and started shoving them out toward the end of the branch—pushing, pushing, pushing. The end one fell off. Somewhere between the branch and the water four feet below, the wings started working, and the fledgling was off on his own. Then the second one. The third was not to be bullied. At the last possible moment his grip on the branch loosened just enough so that he swung downward, then tightened again, bulldog tenacious. The parent was persistent. He pecked at the desperately clinging talons until it was more painful for the chick to hang on than risk the insecurities of flying. He released his grip, and the inexperienced wings began pumping. The mature swallow knew what the chick did not—that it would fly and that there was no danger in making it do what it was perfectly designed to do.50
With this Petersen concludes: “Birds have feet and can walk. Birds have talons and can grasp a branch securely. They can walk; they can cling. But flying is their characteristic action, and not until they fly are they living at their best, gracefully and beautifully.” There are many things that we can pursue in life as human beings, but ultimately it is the pursuit of the pleasure and glory of God that lies at the core of our being as those created in his image. This chapter has shown us God’s passion of this purpose in our lives and communities, a passion that may involve even experiences of suffering to propel us from self-absorbed hedonism to God focused activity.