 
### BUILD MY HOUSE

### A Guide for the Interpretation of the Book of Haggai

By William H. Lawson

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Title and Cover

The title comes from Haggai 1:8 where the LORD commands the people of Jerusalem and Judah, "Go up the mountain and bring down timber and build my house, so that I may take pleasure in it and be honored." The cover has several pictures of Hillside Baptist Church, a church I was associated with for over 20 years. The leaders and members of this church have been faithful to build God's house. The Book of Haggai challenges and encourages us all to build his church.

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Copyright 2006 William H. Lawson

Revised 2018

Smashwords Edition

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Dedicated to the Hillside Baptist Church family. We love you and miss you.

### TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION TO THE BOOK OF HAGGAI

CHAPTER TWO: BUILD MY HOUSE (Haggai 1:1-15)

CHAPTER THREE: BUT NOW BE STRONG (Haggai 2:1-9)

CHAPTER FOUR: SET YOUR HEART! (Haggai 2:10-19)

CHAPTER FIVE: I WILL ESTABLISH YOU (Haggai 2:20-23)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians and even ministers often struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on the Book of Haggai. This guide is not intended to be a detailed commentary on Haggai. Instead, it contains the results of my personal struggle to hear God speak through Haggai and determine the best way to communicate its message following the principles, methods, and procedures in Ears to Hear. Therefore, its value is primarily as an example for you as you undertake a similar struggle. Other volumes are available that illustrate these principles, methods, and procedures on other biblical books including Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars: A Guide for the Interpretation of the Book of Amos.

The first chapter contains my introductory study of the Book of Haggai and illustrates the method and procedures introduced in unit 2 of Ears to Hear. Chapters 2 through 5 contain my interpretations of the individual passages in the Book of Haggai and illustrate the method and procedures introduced in units 3-6 of Ears to Hear.

It is my earnest desire that you would not only benefit from my study of the Book of Haggai but that you would also use the methodologies illustrated within this book in your interpretation of the Bible.

William H. Lawson

### CHAPTER ONE
### INTRODUCTION TO THE BOOK OF HAGGAI

Background and Purpose

Authorship

The author of the prophecies found in the book of Haggai is identified as the prophet Haggai (1:1, 3, 12, 13; 2:1, 10, 13, 14, and 20). His name means "my festival." He is also called the LORD's messenger (1:13). Haggai is also mentioned in Ezra (5:1 and 6:4); however, little of a personal nature is revealed about the prophet in either Haggai or Ezra. Speculation abounds with regard to the identity and background of Haggai, but all that can be said with certainty is that he was a prophet who was zealous for the reestablishment of Israelite worship in the post-exilic era. Though the author of the prophecies found in the book of Haggai is identified as a prophet named Haggai, this does not preclude the possibility that another individual, perhaps one of the prophet's disciples, has edited the prophetic messages of Haggai and put them into their current form. Either Haggai or someone else has added the introductions and narrative portions to the prophetic word and compiled them into a book. Nonetheless, the book of Haggai is clear about the ultimate origin of the prophecies found within it. The LORD is the one really speaking through the book of Haggai (1:1, 2, 3, 5, 7, 8, 9, 12, 13; 2:1, 4, 6, 7, 8, 9, 10, 11, 14, 17, 20, 23).

Place and Date of Writing

The prophecies found in Haggai were clearly delivered to the returned exiles in Judah in the post-exilic period. In fact, the prophecies are precisely dated "In the second year of King Darius, in the sixth month, on the first day of the month" (1:1); "In the seventh (month), on the twenty-first day of the month" (2:1); "On the twenty-fourth of the ninth month, in the second year of Darius" (2:10); and "a second time on the twenty-fourth (day) of the month" (2:20). These references fix the date of the prophecies in the book of Haggai within a four-month span in 520 BC. Though the dates of the prophecies are clearly identified, these are the dates when the prophecies were given to Haggai by the LORD and delivered to the people. Either Haggai or someone else has added the introductions and narrative portions to the prophetic word and compiled them into a book. It is possible that the book of Haggai was not put into its current form until later; however, it seems likely that it reached its present form soon afterwards.

Situation and Purpose

The historical context of Haggai is described in the first six chapters of Ezra. The LORD moved Cyrus king of Persia to issue a decree allowing the exiles to return from exile to Judah and Jerusalem in order to build a temple to the LORD (1:1-4). This enterprise got off to a great start. A large number of the exiles prepared to go up and build the temple in Jerusalem in response to the LORD moving their hearts (1:5). All their neighbors assisted them in the task of building the temple with an offering (1:6). King Cyrus returned the articles belonging to the temple that King Nebuchadnezzar had taken (1:7-11). Those who returned also gave freewill offerings toward the building of the temple (2:68-69). After settling in their towns they gathered together in the seventh month to celebrate the Feast of Tabernacles and erected the altar and initiated the regular sacrifices required by the Law (3:1-6). They even began to rebuild the temple in the second month of the second year after their arrival and were able to complete its foundation, which they dedicated with great shouts of praise (3:7-13). However, soon after the completion of the foundation, work stopped on the temple in 536 BC (4:24). The book of Ezra attributes the cessation of work on the temple to opposition from the peoples around them, "Then the peoples around them set out to discourage the people of Judah and make them afraid to go on building" (5:24).

Work on the temple did not commence again for 16 years, when Haggai began to preach his prophetic message in 520 BC (5:1-2). By that time the people of Judah had become preoccupied with their own lives. In 536 BC they began work on the temple soon after settling in their own towns, but in 520 BC they were putting off work on the temple indefinitely. As Haggai reports, they were saying, "Time has not yet come, time for the LORD's house to be built" (1:2). They were living in paneled houses while the house of the LORD was dried up (1:3). They were eager to work on their own houses while neglecting the house of the LORD (1:9). As Moore describes it, "Having no heart for the work of God, they easily interpreted the obstacles in their way as so many divine intimations that they were not to engage in it, and turned to the greedy advancement of their own private affairs" (Moore, 50). The purpose of Haggai's initial prophetic word was to exhort the people to build the temple rather than being preoccupied with their own interests.

The people of Judah did begin work on the temple in response to Haggai's prophetic message; however, a threat soon arose to the continuation of work on the temple. Haggai preached his second prophetic message around a month after work had begun (2:1-9). The people did not have to work for very long before they began to realize that the structure they were erecting would not be as magnificent as the Solomon's temple. Indeed, the comparative modesty of this temple was already apparent in 536 BC when the foundation was initially laid. At the celebration of the laying of the foundation "many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid" (Ezra 3:12). Haggai uncovered the disappointment and discouragement of the people with a series of questions in Ezra 2:3, "Who of you remains who saw this house in its former glory? How does it look to you now? Isn't it like nothing in your eyes?" Their disappointment and discouragement led to waning determination to continue the task. Therefore, Haggai commands them "Be strong", "Work" (2:4), and "Do not be afraid" (2:4-5). The purpose of Haggai's second prophetic word was to exhort the people to be determined to complete the temple in spite of their disappointment and discouragement.

The people of Judah did continue to work on the temple in spite of their disappointment and discouragement; however, they were continuing to experience difficulty. As a result, they were again waning in their commitment to rebuilding the temple. Therefore, Haggai delivered his third prophetic message two months after his appeal to continue work on the temple despite disappointment and discouragement. The problem seems to be that they presumed that their involvement in this holy task made them consecrated, whereas the truth of the matter was that they had turned from God and become defiled. Their presumption that they were holy because they were involved in a holy task is implied in Haggai object lessons. They presumed that their contact with the holy temple made them holy, but Haggai forced their priests to acknowledge that holiness is not transferable while defilement was readily transferable. The exact nature of their defilement is uncertain, but it may be through their association with the people of the land. They refused help from the people of the land when they began work on the temple in 536 BC; however, the books of Ezra and Nehemiah reveal that they had a persistent problem with corruption through intermarriage and other associations with ungodly foreigners. The purpose of Haggai's third prophetic word was to encourage the people to recognize and repent of their defilement and to return to God.

On the same day that Haggai preached his third prophetic message, he also preached a personal word of encouragement to Zerubbabel (2:20-23). Zerubbabel was leading the people to rebuild the temple and probably struggled under the burden of leading people who were reluctant to work because of their preoccupation with their own interest; disappointed and discouraged because the temple they were building did not meet their expectations; and disillusioned and disheartened because they continued to experience difficulty even though they were doing God's work. They probably complained and criticized his leadership. As a result, Zerubbabel was probably doubting the LORD and considering whether he should abandon the rebuilding project. The purpose of Haggai's fourth prophetic word was to encourage Zerubbabel to continue to trust in the LORD and lead the people to rebuild the temple. Taylor summarizes well that the overall purpose of the book of Haggai was, "to stir the people of Judah to turn from their self-centered ways and to undertake, with God's help, the restoration of the Jerusalem temple so that the Lord may once again uniquely manifest himself in this sacred place" (Taylor, 59).

Biblical Context and Role

Haggai is part of the fourth division of the Christian canon of the Old Testament, the Prophetic Books. The Prophetic Books basically serve within the canon to warn the unfaithful of God's judgment so they will repent and assure the faithful of God's promises so that they will remain faithful. The Prophetic Books reinforce and supplement the Pentateuch, which reveals God's gracious promises for the people of Israel if they are faithful and warns them of God's judgment if they are unfaithful. In addition, the Prophetic Books reinforce and supplement the Historical Books, which illustrate God's graciousness to the faithful and judgment of the unfaithful. Haggai contributes to both the warning of God's judgment of the unfaithful and assurance of God's promises to the faithful in the Prophetic Books.

Though not a formal division of the Christian canon, a distinction is normally made between Major and Minor Prophets. The distinction between Major and Minor Prophets is not intended to minimize the importance of the Minor Prophets in any way. Instead, the distinction seems to be based solely on the size of the written prophetic works. Actually, the Minor Prophets are part of a collection in the Hebrew canon called The Book of the Twelve. Haggai is part of The Book of the Twelve and included in the Minor Prophets. The books in the Minor Prophets are arranged roughly in chronological order. Haggai was placed tenth among the Minor Prophets because Haggai delivered his prophetic message in the 6th century before Christ. Haggai is closely related to Zechariah and Malachi because these prophets delivered their messages in the post-exilic period as well. Haggai has an especially close relationship with Zechariah. All of the prophetic messages in Haggai are dated in the second, seventh, and ninth months of the second year of King Darius, whereas the prophecies in Zechariah 1-8 are dated the eighth and eleventh months of the second year of king Darius and the fourth day of the ninth month of the fourth year of King Darius. Haggai is also closely related to Ezra and Nehemiah because these historical books narrate events from the post-exilic period. Haggai is especially related to Ezra because this historical book specifically narrates the events related to the rebuilding of the temple and mentions Haggai and his prophetic ministry. The books of the post-exilic period renew the hope of realizing God's promises; however, they also warn of God's judgment if this opportunity is ignored. The distinctive contribution of the book of Haggai is its emphasis on rebuilding the temple.

Taylor notes that Haggai frequently makes use of earlier sacred writings. He specifically notes the allusions to Deuteronomy 28:18, 22-23, 38-40, 51 in Haggai 1:6, 10-11; Joshua 1:6-9 in Haggai 2:4-5; Joel 4:16 in Haggai 2:6, 7, 23; Amos 4:9 in Haggai 2:17; Exodus 15:1 in Haggai 2:22; and Jeremiah 22:24 in Haggai 2:23. He observes further, "In such cases it is assumed that the reader of Haggai will be familiar not only with the citation itself, but also with its context in the original setting" (Taylor, 83-89).

Genre and Function

Haggai can be generally categorized as prophetic literature. Prophetic literature is diverse in character; however, a basic form of prophetic literature is prophetic exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced with reasons and explanations. The commands and prohibitions indicate the appropriate response. The reasons provide the rationale for obedience. The explanations clarify the appropriate response or rationale. However, sometimes there are no commands or prohibitions or the commands or prohibitions do not fully indicate the appropriate response. In these cases the appropriate responses must be supplied or supplemented by implication from the reasons or explanations. Prophetic exhortation characteristically employs warnings and assurances as the reasons for obedience. Haggai generally takes the form of prophetic exhortation.

Haggai also manifests the characteristics of narrative literature. First, the prophetic exhortations of Haggai are placed into a narrative framework. The book does not just record Haggai's prophetic exhortations but narrates him preaching these prophetic exhortations to the people of Judah and Jerusalem. Second, the book narrates the response of the people to his initial prophetic exhortation (1:12-15). This narrative reinforces the prophetic exhortation by modeling the appropriate response and provides additional reasons for obedience. Third, the book narrates Haggai interrogating the people about how the temple they are building compares to the former temple (2:2-3). This narrative introduces the prophetic exhortation by exposing the disappointment and discouragement of the people due to the inferiority of the present temple to the former temple. Finally, the book narrates Haggai interrogating the priests regarding the transmission of consecration and defilement (2:11-14). This narrative is an integral part of Haggai's prophetic exhortation and provides the rationale for avoiding presumption and repenting of defilement.

Strategy and Structure

The prophecies in Haggai are arranged in the chronological order in which they were given. The date of each prophecy is provided in the first verse of each prophecy. These prophecies are dated the first day of the sixth month of the second year of King Darius (1:1), twenty-first day of the seventh month (2:1), and the twenty-fourth day of the ninth month (2:10, 23). Thus these prophecies were given at strategic intervals during the rebuilding of the temple. These prophecies serve within the completed document to encourage the readers to begin to do the work of the LORD (1:1-15); to continue to do the work of the LORD in spite of disappointment (2:1-9); and to be committed to God and holiness while doing the work of the LORD (2:10-19). The final passage serves to encourage leaders as they direct the work of the LORD (2:20-23). There is some uncertainty about the division of 1:1-15 and 2:1-9 because 1:1-15 ends with a date and 2:1-9 begins with a date. The final line of verse 15, "in the second year of King Darius," is probably part of the date of the subsequent prophecy. As Taylor reasons, "One would expect it in 2:1 [the reference to the second year of Darius], since such a note appears in the introduction of the first and third sermons (1:1; 2:10)" (Taylor, 63). Some scholars have observed that 2:15-19 does not correspond with the theme of 2:10-14 and seems to speak of the initiation of work on the temple as if it had recently begun (15) and the founding of the temple as if it had just been completed (18). These scholars normally speculate that 2:15-19 has been displaced and belongs with 1:15. However, there is no textual evidence for such a displacement and in fact 2:18 repeats the date given in 2:10 and requires that these scholars emend the text again. Therefore, it is better to conclude that the passage looks back at the time when work on the temple was begun and the foundation was completed.

I. BUILD MY HOUSE--An Exhortation to Rebuild the Temple (Haggai 1:1-15)

II. BUT NOW BE STRONG--An Exhortation to Keep Rebuilding the Temple (Haggai 2:1-9)

III. SET YOUR HEART--An Exhortation to Purity and Commitment while Rebuilding the Temple (Haggai 2:10-19)

IV. I WILL ESTABLISH YOU--An Assurance for Zerubbabel as He Leads in the Rebuilding of the Temple (2:20-23)

Message and Relevance

Haggai had a significant message for the people of Judah that motivated them to begin and continue the rebuilding of the temple until it was complete. The people of Judah should rebuild the temple because it is inappropriate for them to be preoccupied with their own interests while God's work is not done; failure to obey God's word results in dissatisfaction; obeying God's word will please and honor him; the LORD their God has spoken and they fear him; and God will be with them if they do what he says. The people of Judah should continue to rebuild the temple because the LORD God of Armies has declared that he will be with them; he will dramatically intervene in the physical world and among the nations of the earth and fill his temple with glory; the glory of this temple will exceed the glory of the former temple; and he will grant peace to this place. The people of Judah should not presume that they are holy and repent and return to the LORD because contact with holy things does not make them holy; contact with defiled things does make them defiled; their defilement has resulted in God's judgment; but if they return to him he will bless them from this day on. Zerubbabel should continue to trust in the LORD and rebuild the temple because the LORD will intervene in world affairs and use him and establish his authority as his chosen servant.

The book of Haggai continues to have a significant message for God's people today. Though the church is not building a temple, it is doing the work of God. At times Christians become preoccupied with their own affairs, discouraged because what they are accomplishing does not meet their expectations, and disheartened because they experience difficulty even though they are doing God's work. Christian leaders are also susceptible to discouragement. The book of Haggai can continue to encourage them to begin and complete whatever God has called them to do. As Taylor suggests, the message of the book of Haggai is the post-exilic equivalent of what Jesus meant when he said, "But seek first God's kingdom and his righteousness, and all these things will be given to you as well" (Taylor, 23). Indeed, many have seen in the LORD's assurances to Zerubbabel through Haggai promises that are only fulfilled in the Messiah.

### CHAPTER TWO

### BUILD MY HOUSE

### An Exhortation to Rebuild the Temple

### Haggai 1:1-15a

The passages in the Book of Haggai are clearly introduced with the date of each prophecy. This passage is introduced in 1:1 and the subsequent passage is introduced in 2:1. Therefore, 1:1-15 constitutes a passage. However, the final line of verse 15, "in the second year of King Darius," is probably the beginning of the introduction to the second prophecy. Verses 12-15 could be distinguished as a separate passage; however, I have chosen to include these verses as part of this passage because they describe the response of the people to Haggai's prophetic word.

Study of the Passage

Text and Translation

1:1In the second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the great priest: 2Thus says the LORD of Armies: "This people says, 'Time has not yet come, time for the LORD's house to be built.'" 3Then the word of the LORD came by the hand of Haggai the prophet: 4"Is it time for you yourselves to be living in your paneled houses while this house is dried up?" 5Now thus says the LORD of Armies: "Set your heart upon your ways. 6You sow much, but bring in little; eat, but without satisfaction; drink, but without effect; put on clothes, but without warmth; and earn wages, but earned for a pierced bag." 7Thus says the LORD of Armies: "Set your heart upon your ways. 8Go up the mountain and bring down timber and build [my] house, so that I may take pleasure in it and be honored," says the LORD. 9"Looking for much, but behold, little. You brought the house and I blew on it. Why?" declares the LORD of Armies. "Because of my house, which is dried up, while you are running each to his own house. 10Therefore, because of you the heavens have withheld their dew and the earth has withheld its produce 11and I called for a drought on the earth, and on the mountains, and on the grain, and on the new wine, and on the oil, and on what the ground produces, and on man, and on beast, and on the labor of [your] hands."

12Then Zerubbabel son of Shealtiel, Joshua son of Jehozadak, the great priest, and all the remnant of the people listened to the voice of the LORD their God and the words of Haggai the prophet, because the LORD their God had sent him and the people feared the LORD. 13Then Haggai, the LORD's messenger, with the message of the LORD to the people said: "'I am with you,' declares the LORD." 14Then the LORD roused the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the great priest, and the spirit of all the remnant of the people. So they came and began to work on the house of the LORD of Armies, their God, 15on the twenty-fourth day, in the sixth month.

Situation and Purpose

The prophetic exhortation in this passage is addressed "to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the great priest." However, the response to the prophecy suggests that the prophecy was for all the remnant of the people. The passage reflects a situation in which the people have delayed the rebuilding of the temple. This situation is clearly reflected in the words put in the mouths of the people in verse 2, "This people says, 'Time has not yet come, time for the LORD's house to be built.'" Their neglect of the temple seems to have been caused by their preoccupation with their own houses. Their preoccupation with their own houses is clearly implied in the rhetorical question in verse 3, "Is it time for you yourselves to be living in your paneled houses while this house is dried up?" Their preoccupation with their own houses is also clearly implied in God's explanation of their dissatisfaction due to his judgment in verse 9, "Because of my house, which is dried up, while you are running each to his own house." The purpose of this prophetic word was to exhort and encourage Zerubbabel, Joshua, and the people of Judah and Jerusalem to listen to God and rebuild his temple rather than being preoccupied with their own houses.

Literary Context and Role

The passage is the first in a series of prophecies in Haggai that are arranged in chronological order. This prophecy is dated the first day of the sixth month of the second year of King Darius. However, this passage also relates that the people listened to God's word and began work on the temple on the twenty-fourth day of the sixth month of the second year of King Darius. Subsequent prophecies are dated the twenty-first day of the seventh month (2:1-9) and the twenty-fourth day of the ninth month (2:10-19 and 2:20-23). The role of this passage was to encourage God's people to begin God's work. The role of the subsequent passages was to encourage God's people to continue to do God's work in spite of disappointment and discouragement (2:1-9); to repent of their defilement and return to the LORD (2:10-19); and to encourage the leaders of God's people as they direct God's work (2:20-23).

Form and Function

The passage can be generally classified as a prophetic exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced with reasons and explanations. The commands and prohibitions indicate the appropriate response. The reasons provide the rationale for obedience. The explanations clarify the appropriate response or rationale. However, sometimes there are no commands or prohibitions or the commands or prohibitions do not fully indicate the appropriate response. In these cases the appropriate responses must be supplied or supplement by implication from the reasons or explanations. This passage does contain commands in verses 5 and 7-8. The command in verse 5 that is repeated in verse 7 does not indicate the appropriate response and instead introduces reasons for obeying the commands in verse 8. The three commands in verse 8 do clearly indicate the appropriate response. "Go up the mountain and bring down timber and build [my] house." Haggai uses numerous reasons for building the temple in this exhortation.

Though the passage can be generally classified as exhortation, the exhortation is placed within a narrative framework that concludes with an account of the response of the people to the exhortation and God assuring them of his presence and rousing their spirits in verses 12-15. Narrative communicates a message as the readers identify with the characters and their situation and learn from their experience as the plot develops. In this passage the readers are intended to identify with the people of Judah and Jerusalem and follow their example as they listened to and obeyed the message of God through Haggai. They are encouraged to do so based on the same reasons that the people listened and obeyed as well as the positive benefits that resulted.

Strategy and Structure

The passage is arranged in chronological order. Haggai exhorts the people of Judah and Jerusalem to begin work on the temple and they obey the word of the LORD. This simple strategy confronts the readers with the word of the LORD and challenges them to obey the word of the LORD like the people. The date, source, and recipients of the word of the LORD are introduced in verse 1. The heart of the word of the LORD is the command to rebuild the temple in verse 8. This command is reinforced based on the inappropriateness of delaying work on the temple (2-4), the dissatisfaction and disappointment that have resulted (5-7, 9-11), and the possibility of pleasing and honoring God (8). The response of the people to the word of the LORD also reinforces this command not only through their example but also because it results in God's presence (12) and God rousing their spirits to begin the work (13-15).

I. The Word of the LORD (1:1-11)

A. The Date, Source, and Recipients of the Word of the LORD (1)

B. The Inappropriateness of Failing to Build the Temple (2-4)

1. The excuse of the people (2)

2. The rebuke of the LORD (3-4)

C. The Dissatisfaction of the People (5-7)

1. Introductory command (5)

2. Their dissatisfaction (6)

3. Concluding command (7)

D. Exhortation to Build the Temple (8)

E. Explanation of the Dissatisfaction of the People (9-11)

1. The dissatisfaction of the people (9a)

2. The reason for their dissatisfaction (9b)

3. The reason for God's judgment (9c)

4. The results of their disobedience (10-11)

II. The People Listen to Haggai and Begin Work on the Temple (12-15)

A. The People Listen to Haggai because the LORD Sent Him and They Feared the LORD (12)

B. The LORD Assures the People of His Presence among Them (13)

C. The LORD Rouses the Spirit of the People and They Begin Work on the Temple (14-15)

Message or Messages

God's people should do God's work because it is inappropriate for them to be preoccupied with their own interests while God's work is not done; failure to obey God's word results in dissatisfaction; obeying God's word will please and honor him; the LORD their God has spoken and they fear him; God will be with them if they do what he says; and God will rouse their spirits to do what he says.

Analysis of the Details

The Word of the LORD through Haggai

The word of the LORD through Haggai is found in verses 1-11. This word of the LORD is a prophetic exhortation. This prophetic exhortation is introduced in verse 1. The command to build the temple does not occur until verse 8. The remainder of this prophetic exhortation reinforces this command with reasons for beginning work on the temple.

**The date, source, and recipients of the word of the LORD**. The date, source, and recipients of the word of the LORD are introduced in verse 1, "In the second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the great priest." The date of Haggai's prophetic word is significant. Work on the temple had ceased for a considerable time (Ezra 4:24). God's word through Haggai was the catalyst for renewal of work on the temple. The source of Haggai's prophetic word is emphasized throughout this passage and the book. On eleven occasions in this passage alone Haggai's prophetic word is identified as the word of the LORD or the LORD of Armies. Indeed, in this verse it is stressed that Haggai was just the channel for God's word ("by the hand of Haggai"). God's word was addressed to Zerubbabel and Joshua; however, it was probably intended for all the people of Judah and Jerusalem and the leaders were supposed to pass the word on to them. Indeed, verse 12 indicates that "all the remnant of the people listened to the voice of the LORD their God and the words of Haggai the prophet."

**The inappropriateness of failing to build the temple**. The LORD encourages the people of Judah and Jerusalem to rebuild the temple through Haggai by rebuking them for their failure to do so in verses 2-4. He begins by quoting the excuse of the people for failing to complete the temple in verse 2, "Thus says the LORD of Armies: 'This people says, Time has not yet come, time for the LORD's house to be built.'" Referring to them as "This people" rather than "My people" probably already implies God's displeasure with them. He then rebukes them with a rhetorical question in verses 3-4, "Then the word of the LORD came by the hand of Haggai the prophet: 'Is it time for you yourselves to be living in your paneled houses while this house is dried up?'" This is the type of rhetorical question that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "It is not time for you yourselves to be living in your paneled houses while this house is dried up!" Indeed, this rhetorical question stresses the irony of the situation. Irony describes a circumstance that is contrary to what is expected to emphasize how extraordinary the circumstance is. In this case the people are living in paneled houses and the LORD's house is dried up. The extraordinary inappropriateness of such a circumstance is obvious. The extraordinary inappropriateness is emphasized in the Hebrew text by doubling the pronoun (Literally "you, you" and translated "you yourselves"). Admittedly, the word translated "paneled" literally means "covered" (Brown, Driver, Briggs, 706) and may simply mean that their houses have roofs and are habitable. Nonetheless, they were placing a priority on their houses as opposed to the house of "the LORD of Armies." The temple is probably referred to as the LORD's house to correspond with their houses. Through this rebuke the readers are led to recognize the inappropriateness of their preoccupation with their own interests while God's work is left undone. Therefore, God's people should do God's work because it is inappropriate for them to be preoccupied with their own interests when God's work is not done.

**The dissatisfaction of the people**. The LORD encourages the people to build the temple through Haggai by pointing out the dissatisfaction and disappointment that have resulted from failing to complete the temple in verses 5-7 and 9-11. He points out their dissatisfaction in verses 5-6. He begins with a command that compels them to carefully evaluate their experience in verse 5, "Now thus says the LORD of Armies: 'Set your heart upon your ways.'" This command appeals to them to take their experience to heart (NIV "Give careful thought to your ways"). The adverb translated "Now" is probably included to stress the urgency of carefully evaluating their experience. He then describes their experience of dissatisfaction in verse 6, "You sow much, but bring in little; eat, but without satisfaction; drink, but without effect; put on clothes, but without warmth; and earn wages, but earned for a pierced bag." This is precisely what the LORD warned them would happen to them if they disobeyed when they renewed the covenant on Mount Ebal in the wilderness (See especially Deuteronomy 28:18, 22-23, 38-40, and 51). He repeats his command to carefully evaluate their experience to emphasize the urgency of doing so in verse 7, "Thus says the LORD of Armies: 'Set your heart upon your ways.'"

He explains the reason for their dissatisfaction in verses 9-11. First, he describes briefly their experience of dissatisfaction in the first part of verse 9, "Looking for much, but behold, little." Second, he explains that their dissatisfaction is a direct result of God's judgment in the second part of the verse, "You brought the house and I blew on it." Though the language is ambiguous, it clearly indicates God's judgment upon them and that which they placed as a priority above his house. The picture may be that God blew a scorching wind that dried up their houses in accordance with the imagery used in verses 10-11. Third, he explains that the cause of his judgment was their neglect of the temple in the remainder of verse 9, "'Why?' declares the LORD of Armies. 'Because of my house, which is dried up, while you are running each to his own house.'" Their busy and self-centered preoccupation with their own interests is emphasized in the Hebrew text. The participle translated "running" stresses their busyness with their own interests. They were in a hurry when it came to their own interests. Their self-centeredness is stressed by a common use of the noun meaning "man" (Translated "each to his own house" and literally "a man to his own house"). The inappropriateness of their self-centered busyness is stressed in contrast to their inactivity with regard to the temple. Finally, he describes the results of their failure to build the temple in verses 10-11, "Therefore, because of you the heavens have withheld their dew and the earth has withheld its produce and I called for a drought on the earth, and on the mountains, and on the grain, and on the new wine, and on the oil, and on what the ground produces, and on man, and on beast, and on the labor of [your] hands." This is again precisely what the LORD warned them would happen to them if they disobeyed when they renewed the covenant on Mount Ebal in the wilderness (see especially Deuteronomy 28:18, 22-23, 38-40, and 51). This judgment would certainly be ironically appropriate. They have been preoccupied with their own houses and allowed God's house to dry up. As a result their houses have dried up. This ironically appropriate judgment is more explicit in the Hebrew text where there is a play on words between the word translated dried up in verses 4 and 9 ( _hareb_ ) and the word translated "drought" in verse 11 ( _horeb_ ). Through the dissatisfaction that has resulted from their failure to build the temple the readers are warned of the consequences of failing to listen to God's word and do his work. Therefore, God's people should do God's work because failure to do God's work results in dissatisfaction.

**Exhortation to build the temple**. The LORD exhorts the people of Judah and Jerusalem through Haggai to build the temple in verse 8, "'Go up the mountain and bring down timber and build [my] house, so that I may take pleasure in it and be honored,' says the LORD." Two verbs provide motivation for obedience to the commands in the first half of the verse. First, the verb translated "take pleasure" means "be pleased with, accept favorably" (Brown, Driver, Briggs, 953). As Taylor observes, this word "is part of the theological vocabulary of the Hebrew Bible; it is often used to signify the Lord's acceptance of persons and sacrificial offerings" (Taylor, 129). Thus, building the temple is an act of service to God that he will accept with pleasure. Second, the verb translated "be honored" literally means "heavy, weighty" and in a derived sense "honored" (Brown, Driver, Briggs, 457). Thus, building the temple is an act of devotion that expresses their reverence for God and causes others to acknowledge his greatness. Through this exhortation the readers are also encouraged to listen to God's word and do his work. Therefore, God's people should do God's work so that they will please and honor him.

The People Listen to Haggai and Begin

Work on the Temple

The response of the people of Judah and Jerusalem to the word of the LORD is narrated in verses 12-15. Through the example of the people the readers are encouraged to obey the word of the LORD like them based on their reasons for obedience, their fear of the LORD, the LORD's assurance that he would be with them, and the LORD rousing their spirits to begin the work.

**The people listen to Haggai because the LORD sent him and they feared the LORD**. The people of Judah and Jerusalem listen to Haggai because the LORD sent him and they feared the LORD in verse 12, "Then Zerubbabel son of Shealtiel, Joshua son of Jehozadak, the great priest, and all the remnant of the people listened to the voice of the LORD their God and the words of Haggai the prophet, because the LORD their God had sent him and the people feared the LORD." The response of the people serves as a model for later readers of this narrative. Their response was unanimous. Not just the leaders but "all the remnant of the people listened to the voice of the LORD their God and the words of the prophet Haggai." The verb translated "listened" often denotes more than just attentiveness to what is being said. In fact, it is sometimes even translated "obeyed" (See the NIV). Indeed, verse 14 relates that "they came and began to work on the house of the LORD of Armies, their God." They are described as having two reasons for listening and obeying. First, they believed that the words that Haggai spoke were in fact the words of the LORD their God. In fact, the passage emphasizes repeatedly that Haggai is simply passing on the words of the LORD of Armies. Second, they listened and obeyed because they feared the LORD. The verb translated "feared" is translated in a variety of ways in the Old Testament. It may be translated "be terrified" or "stand in awe of" or even "reverence" (Brown, Driver, Briggs, 431). A common tendency is to soften the meaning of this word; however, there is a place in biblical faith for healthy fear of the God. Through the response of the people and their motivation the readers are led to listen to God's word like them. Therefore, God's people should do God's work because the LORD their God has spoken and they fear him.

**The LORD assures the people of his presence among them**. The LORD assures the people of Judah and Jerusalem through Haggai of his presence among them in verse 13, "Then Haggai, the LORD's messenger, with the message of the LORD to the people said: 'I am with you,' declares the LORD." The assurance of God's presence is a recurring theme in the Old Testament. Through God's presence in their lives the people of the Old Testament were able to endure difficulties and overcome challenges. Indeed, when faced with the prospect of entering into the Promised Land without the Presence of the LORD, Moses beseeched God, "If your Presence does not go with us, do not send us up from here" (Ex. 33:15). God's presence was so essential to Moses that he did not want to face the difficulties and challenges of Canaan without him. Through this assurance the readers are also encouraged to obey God's word. Therefore, God's people should do God's work because God will be with them if they do his work.

**The LORD rouses the spirit of the people and they begin work on the temple**. The LORD rouses the spirit of the people of Judah and Jerusalem and they begin work on the temple in verses 14-15, "Then the LORD roused the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the great priest, and the spirit of all the remnant of the people. So they came and began to work on the house of the LORD of Armies, their God, on the twenty-fourth day, in the sixth month." The verb translated "roused" implies the image of waking someone from sleep. Indeed, the people had long been dormant in their efforts to build the temple. God also roused the spirit of Cyrus to release the people from exile (Ezra 1:1) and the spirits of those who chose to return to Judah (Ezra 1:5). Though the people had already listened to God, they were evidently hindered by long years of inactivity. This inertia may account for the delay of 23 days between the proclamation of God's word by Haggai and the initiation of work on the temple. Nonetheless, God provided them with the stimulus they needed to overcome their inertia. Through this result the readers are also encouraged to obey God's word. Therefore, God's people should do God's work because God will rouse their spirits to do his work.

Application of the Message

The passage reflects a situation in which the people have delayed the rebuilding of the temple. Their neglect of the temple seems to have been caused by their preoccupation with their own houses. Christians today also delay doing God's work because of their preoccupation with their own interests. This correspondence between the original and modern situation provides a strong basis for applying the message of this passage to the modern context. This passage does contain some contextualized elements. God is not telling Christians to "Go up the mountain and bring down timber and build [my] house." Nonetheless, this command can be generalized or related to contextual equivalents. Even within Haggai the message has been recorded for people for whom the temple was a completed reality. Therefore, the statement of the message of the passage that follows has only been modified slightly. Christians should do God's work because it is inappropriate for them to be preoccupied with their own interests while God's work is not done; failure to do God's work results in dissatisfaction; doing God's work will please and honor him; the LORD their God has spoken and they fear him; God will be with them if they do his work; and God will rouse their spirits to do his work.

Communication of the Message

**Title** : BUILD MY HOUSE

**Objective** : The objective of this message is to exhort and encourage Christians to do the work of God rather than be preoccupied by their own interests.

**Proposition** : Christians should do God's work because it is inappropriate for them to be preoccupied with their own interests while God's work is not done; failure to do God's work results in dissatisfaction; doing God's work will please and honor him; God has spoken and they fear him; God will be with them if they do his work; and God will rouse their spirits to do his work.
Introduction

Christians today often delay doing God's work because of their preoccupation with their own interests. Similarly, the people delayed the rebuilding of the temple. Their neglect of the temple seems to have been caused by their preoccupation with their own houses. They were saying that the time had not yet come to rebuild the house of the LORD; however, the truth of the matter was that they were busy with their own houses. Haggai proclaims the word of the LORD to them and they respond by listening to and obeying the word of the LORD in Haggai 1:1-15. We need to hear this word of the LORD and follow their example so that we have divine rather than human priorities. _Read Haggai 1:1-15_.

I. Christians should do God's work because it is inappropriate for them to be preoccupied with their own interests while God's work is not done.

A. The LORD encourages the people of Judah and Jerusalem to build the temple by rebuking them for their preoccupation with their own interests and neglect of the temple in verses 2-4.

B. He begins by quoting the excuse of the people for failing to complete the temple in verse 2, "Thus says the LORD of Armies: 'This people says, 'The time has not yet come, time for the LORD's house to be built.'" Referring to them as "This people" rather than "My people" probably already implies God's displeasure with them.

C. He then rebukes them with a rhetorical question in verses 3-4, "Then the word of the LORD came by the hand of Haggai the prophet: 'Is it time for you yourselves to be living in your paneled houses while this house is dried up?'" This is the type of rhetorical question that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "It is not time for you yourselves to be living in your paneled houses while this house is dried up!" Indeed, this rhetorical question stresses the irony of the situation. In this case the people are living in paneled houses and the LORD's house is dried up. The extraordinary inappropriateness of such a circumstance is obvious. They were placing a priority on their houses as opposed to the house of "the LORD of Armies."

D. My son-in-law Dominic had an unusual upbringing. His father was an animal trainer and had an act called "Whiplash the Cowboy Monkey." Dominic traveled around the country during his childhood hanging out with the circus and rodeo crowd. As a result, even though he is a good Christian he still has some rough edges. Whenever he says or does something a bit crude my daughter Marisa looks him directly in the eye and says, "Dominic, that is just so wrong!" That is what God is telling us through Haggai today.

E. Application--Therefore, you should do God's work because it is wrong for you to be preoccupied with your own interests when God's work is not done. That is just so wrong!

II. Christians should do God's work because failure to do God's work results in dissatisfaction.

A. The LORD encourages the people of Judah and Jerusalem through Haggai to build the temple by pointing out the dissatisfaction that has resulted from their failure to do so in verses 5-7 and 9-11.

B. He commands them to carefully evaluate their experience in verse 5, "Now thus says the LORD of Armies: 'Set your heart upon your ways'" and again in verse 7, "Thus says the LORD of Armies: 'Set your heart upon your ways.'"

C. He describes their experience of dissatisfaction in verse 6, "You sow much, but bring in little; eat, but without satisfaction; drink, but without effect; put on clothes, but without warmth; and earn wages, but earned for a pierced bag."

D. He explains that their dissatisfaction is a direct result of their preoccupation with their own interests and neglect of the temple in verse 9, "'Looking for much, but behold, little. You brought the house and I blew on it. Why?' declares the LORD of Armies. 'Because of my house which is dried up, while you are running, each to his own house.'"

E. Finally, he describes the results of their failure to build the temple in verses 10-11, "Therefore, because of you the heavens have withheld their dew and the earth its produce and I called for a drought on the earth and on the mountains, and on the grain, and on the new wine, and on the oil, and on what the ground produces, and on man, and on beast, and on the labor of [your] hands." This judgment would certainly be ironically appropriate. They have been preoccupied with their own houses and allowed God's house to dry up. As a result their houses have dried up.

F. The mythical character Midas loved gold more than anything else. Consequently he was given a gift by the gods to teach him a lesson. Whatever he touched turned to gold. He soon found that gold did not satisfy. Similarly, all the wealth in the world will not give use any satisfaction if we are outside of God's will.

D. Application--Therefore, you should do God's work because failure to do God's work results in dissatisfaction.

III. Christians should do God's work because doing God's work will please and honor him.

A. The LORD commands the people to build the temple through Haggai in verse 8, "'Go up the mountain and bring down timber and build [my] house, so that I may take pleasure in it and be honored,' says the LORD."

B. They are exhorted to build the temple in order to please God. Building the temple was an act of service to God that he would accept with pleasure.

C. They are exhorted to build the temple in order that God will be honored. Building the temple is an act of devotion that expresses their reverence for God and causes others to acknowledge his greatness.

D. Pleasing God and honoring him should be the two great ambitions of the Christian life. Paul says in Romans 12:1, "Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual (reasonable) act of worship." In Philippians 1:20 Paul explains while he was able to rejoice even though he faced death, "I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death."

E. You probably know some very ambitious people at your workplace. They will do whatever it takes to get ahead. Ambition is not bad, even for the Christian, as long as we are ambitious for the right things. The Christian's great ambition is to please and honor God. We should do whatever it takes!

F. Application--Therefore, you should do God's work so that you will please and honor him.

IV. Christians should do God's work because the LORD their God has spoken and they fear him.

A. The people listen to the LORD in verse 12, "Then Zerubbabel son of Shealtiel, Joshua son of Jehozadak, the great priest, and the whole remnant of the people listened to the voice of the LORD their God and the words of Haggai the prophet, because the LORD their God had sent him and the people feared the LORD."

B. The response of the people serves as a model for later readers of this narrative. Their response was unanimous. Not just the leaders but "the whole remnant of the people obeyed the voice of the LORD their God and the words of Haggai the prophet."

C. They are described as having two reasons for obeying. First, they believed that the words that Haggai spoke were in fact the voice of the LORD their God. In fact, the passage emphasizes repeatedly that Haggai is simply passing on the words of the LORD of Armies (1, 2, 3, 5, 7, 8, and 9). Second, they listened and obeyed because they feared the LORD. A common tendency is to soften the meaning of this word; however, there is a place in biblical faith for healthy fear of the God.

D. Moses models a balanced fear of the LORD in Exodus 20. After hearing the LORD speak the ten commandments, the people trembled with fear and stood at a distance. Then Moses says paradoxically, "Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning." God's people should fear him enough to obey him, but not fear him so much that they will not approach him.

E. Application--Therefore, you should do God's work because the LORD your God has spoken and you fear him.

V. Christians should listen to the word of the LORD and do their part to build his church because God will be with them if they do what he says.

A. One of the results of the obedience of the people to the word of the LORD is described in verse 13, "Then Haggai, the LORD's messenger, gave this message of the LORD to the people: 'I am with you,' declares the LORD."

B. The assurance of God's presence is a recurring theme in the Old Testament. Through God's presence in their lives the people of the Old Testament were able to endure whatever difficulties and overcome whatever challenges they encountered. Indeed, when faced with the prospect of entering into the Promised Land without the presence of the LORD, Moses beseeched God, "If your Presence does not go with us, do not send us up from here" (Ex. 33:15). God's presence was so essential to Moses that he did not want to face the difficulties and challenges of Canaan without him.

C. Application--Therefore, you should do God's work because the LORD will be with you if you do his work.

VI. Christians should do God's work because God will rouse their spirits to do his work.

A. Another result of the obedience of the people to the word of the LORD is described in verses 14-15, "Then the LORD roused the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the great priest, and the spirit of all the remnant of the people. So they came and began to work on the house of the LORD of Armies, their God, on the twenty-fourth day, in the sixth month."

B. The verb translated "roused" implies the image of waking someone from sleep. Indeed, the people had long been dormant in their efforts to build the temple. Though the people had already listened to God, they were evidently hindered by long years of inactivity. This inertia may account for the delay of 23 days between the proclamation of God's word by Haggai and the initiation of work on the temple. Nonetheless, God provided them with the stimulus they needed to overcome their inertia.

C. Application--Therefore, you should do God's work because God will rouse your spirits to do his work.

Conclusion

Christians today often delay doing God's work because of their preoccupation with their own interests. Similarly, the people of Judah and Jerusalem delayed the rebuilding of the temple. Their neglect of the temple seems to have been caused by their preoccupation with their own houses. They were saying that the time had not yet come to rebuild the house of the LORD; however, they were busy with their own houses. Haggai proclaims the word of the LORD to them and they respond with obedience in Haggai 1:1-15. We need to hear this word of the LORD and follow their example so that we have divine rather than human priorities. We should do God's work because it is wrong for us to be preoccupied with our own interests while God's work is not done; failure to do God's work results in dissatisfaction; doing God's work will please and honor him; the LORD our God has spoken and we fear him; God will be with us if we do his work; and God will rouse our spirits to do his work.

### CHAPTER THREE

### BUT NOW BE STRONG

### An Exhortation to Keep Building

### Haggai 1:15b-2:9

The passages in the Book of Haggai are clearly introduced with the date of each prophecy. This passage is introduced in 2:1; the preceding passage is introduced in 1:1; and the subsequent passage is introduced in 2:10. Therefore, 2:1-9 constitutes a passage. However, the final line of 1:15, "in the second year of King Darius," is probably the beginning of the introduction of this passage.

Study of the Passage

Text and Translation

1:15bIn the second year of King Darius, 2:1in the seventh [month], on the twenty-first day of the month, the word of the LORD came by the hand of Haggai the prophet saying: 2"Please speak to Zerubbabel son of Shealtiel, governor of Judah, to Joshua son of Jehozadak, the great priest, and to the remnant of the people, saying: 3'Who of you remains who saw this house in its former glory? How does it look to you now? Isn't it like nothing in your eyes? 4But now be strong, O Zerubbabel,' a declaration of the LORD. 'Be strong, O Joshua son of Jehozadak, the great priest. Be strong, all the people of the land,' a declaration of the LORD. 'Work for I am with you,' a declaration of the LORD of Armies. 5'[This is] the word that I covenanted with you when you came out of Egypt. My Spirit is standing in your midst.'" "Do not fear 6for thus says the LORD of Armies: 'In a little while I will once more shake the heavens and the earth, the sea and the dry land. 7I will shake all races, and they will come, the desirable things of all races, and I will fill this house with glory,' says the LORD of Armies. 8'The silver [is] mine and the gold [is] mine,' a declaration of the LORD of Armies. 9'The glory of this house will be greater than the former [house],' says the LORD of Armies. 'In this place I will grant peace,' a declaration of the LORD of Armies."

Situation and Purpose

The prophetic exhortation in this passage is addressed "to Zerubbabel son of Shealtiel, governor of Judah, to Joshua son of Jehozadak, the great priest, and to the remnant of the people." The passage reflects a situation in which the people of Judah and Jerusalem have begun the rebuilding of the temple; however, they have become disappointed and discouraged because the new temple does not compare with the former temple. Their disappointment and discouragement is clearly reflected in the series of questions in verse 3, "Who of you remains who saw this house in its former glory? How does it look to you now? Isn't it like nothing in your eyes?" The last of these questions especially implies that the temple is like nothing in their eyes. In addition, their disappointment and discouragement have led to waning determination to continue the task. Their waning determination is reflected in the commands and prohibition in verses 4-5: "Be strong" (4, 3 times), "Work" (4), and "Do not be afraid" (5). The prohibition of fear may also imply that they are continuing to experience opposition from their neighbors. The purpose of this prophetic word was to encourage the people of Judah and Jerusalem to rebuild the temple with determination and courage in spite of disappointment and discouragement.

Literary Context and Role

The passage is the second in a series of prophecies in Haggai that are arranged in chronological order. This prophecy is dated the twenty-first day of the seventh month of the second year of King Darius. Therefore, this prophecy is dated over a month and a half after Haggai's prophetic exhortation to begin work on the temple and nearly a month after the work on the temple had actually begun (1:1-15). Thus, the people of Judah and Jerusalem have reached a point in the project where they are able to evaluate the results of their efforts. Subsequent prophecies are dated the twenty-fourth day of the ninth month (2:10-19 and 2:20-23). Whereas the role of the preceding passage was to encourage God's people to do his work rather than be preoccupied with their own interests, the role of this passage was to encourage God's people to continue to do his work in spite of disappointment and discouragement. The role of the subsequent passage was to encourage God's people to repent of defilement and return to the LORD before they proceed any further with God's work (2:10-19). The role of the final passage was to encourage the leaders as they directed God's people to do his work (2:20-23).

Form and Function

The passage can be classified as a prophetic exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced with reasons and explanations. The commands and prohibitions indicate the appropriate response. The reasons provide the rationale for obedience. The explanations clarify the appropriate response or rationale. However, sometimes there are no commands or prohibitions or the commands or prohibitions do not fully indicate the appropriate response. In these cases the appropriate responses must be implied from the reasons or explanations. This passage does contain commands in verse 4, "But now be strong, O Zerubbabel,' a declaration of the LORD. 'Be strong, O Joshua son of Jehozadak, the great priest. Be strong, all the people of the land,' a declaration of the LORD. 'Work for I am with you,' a declaration of the LORD of Armies." The passage also contains a prohibition in verse 5, "Do not fear." These commands and prohibition do clearly indicate the appropriate response. The passage contains numerous reasons for completing the temple including assurances of the presence of the LORD of Armies (4), his covenant with them and the presence of his Spirit (5), his direct intervention in world affairs to glorify his temple (6-7), his ownership of all wealth (8), the superior glory of this temple in comparison to the former temple and his granting of peace to this place (9).

Strategy and Structure

The word of the LORD is introduced in verses 1-2 with its date, source, and the commission of Haggai to speak. However, before Haggai speaks the word of the LORD he is given a series of questions to ask in verse 3 in order to expose the disappointment and discouragement of the people of Judah and Jerusalem due to the inferiority of the present temple in comparison to Solomon's temple. The LORD then responds to their disappointment and discouragement by exhorting them through Haggai to build the temple with determination and courage, interspersing commands to "Be strong", "Work", and "not fear" with assurances that provide the motivation for obedience.

I. Introduction to the Word of the LORD (1-2)

A. The Date of the Word of the LORD (1a)

B. The Source of the Word of the LORD (1b)

C. The Commission of Haggai to Speak the Word of the LORD (2)

II. The Disappointment and Discouragement of the People Exposed (3)

A. Question Identifying Any Who Had Seen the Former Temple

B. Question Challenging Those Who Had Seen the Former Temple to Compare It to the New Temple

C. Rhetorical Question Leading Those Who Had Seen the Former Temple to Admit that the New Temple Is Nothing in Comparison

III. Exhortation for the People to Continue Building the Temple (4-9)

A. The LORD Exhorts the People to Remain Determined and Continue Working (4-5a)

1. Command to be strong (4a)

2. Command to work and assurance of his presence (4b)

3. Reminder that this is what he covenanted with them (5a)

4. Assurance that his Spirit is standing among them (5b)

B. The LORD Exhorts the People to Remain Courageous (5c-9)

1. The LORD prohibits the people from fearing (5c)

2. The LORD assures the people that he will intervene to fill his house with glory (6-7)

a. He assures them that he will intervene in the world (6)

b. He assures them that he will intervene among the nations, make their wealth available, and fill his house with glory (7)

3. Assurance that the LORD owns all wealth (8)

4. Assurance that the glory of the new temple will surpass the old temple (9a)

5. Assurance that the LORD will grant peace to this place (9b)

Message or Messages

God's people should remain determined and continue to work because the LORD God of Armies has declared that he will be with them as he covenanted with them when he brought them out of Egypt and his Spirit is standing among them. God's people should remain courageous because the LORD God of Armies has said that he will intervene with power in the world and among the nations so that their wealth will come and he will fill his temple with glory; the LORD God of Armies has declared that the wealth of the world belongs to him; the LORD God of Armies has declared that the glory of this temple will exceed the glory of the former temple; and the LORD God of Armies has declared that he will grant peace to this place.

Analysis of the Details

Introduction to the Word of the LORD

The word of the LORD is introduced by identifying its date and source and relating the commission of Haggai to speak in verses 1-2. The date of the word of the LORD is provided in the first part of verse 1, "In the second year of King Darius, in the seventh [month], on the twenty-first day of the month." This date is nearly a month after the people initiated work on the temple (see 1:15). This was a critical time since the people were just beginning to see what the new temple would be like. This was also a time when they commemorated the consecration of Solomon's temple. They could not help but make comparisons between the former temple and the temple they were building. As Merrill observes, "Twenty-six days had passed since construction began, and already the differences were becoming painfully evident" (Merrill, 36). The source of the word of the LORD is revealed in the second part of verse 1, "the word of the LORD came by the hand of Haggai the prophet saying." That the LORD is the source of Haggai's prophetic word is emphasized throughout this passage and the book. On eight occasions in this passage alone (verses 1, 4 [twice], 6, 7, 8, and 9 [twice]) Haggai's prophetic word is identified as a word of the LORD or the LORD of Armies. Indeed, in this verse it is stressed that Haggai was just a channel of God's word ("by the hand of Haggai"). The commission of Haggai to speak is related in verse 2, "Please speak to Zerubbabel son of Shealtiel, governor of Judah, to Joshua son of Jehozadak, the great priest, and to the remnant of the people, saying." The command in this commission is made emphatic in the Hebrew text with the addition of the particle of entreaty to the imperative verb (Translated "Please"). This commission indicates that the exhortation that follows was not just for the leaders, but for the people as well.

The Disappointment and Discouragement

Of the People Exposed

The LORD gives Haggai three questions to expose the disappointment and discouragement of the people of Judah and Jerusalem in verse 3. The first question identifies any of them who had seen the former temple, "Who of you remains who saw this house in its former glory?" There were probably only a few who could respond positively to this question since the destruction of the former temple occurred 67 years previously. Nonetheless, there were certainly some who had seen the former temple or the second question makes no sense. The second question challenges those who had seen the former temple to compare it with the new temple, "How does it look to you now?" The third question leads those who had seen the former temple to admit that the new temple is nothing in comparison, "Isn't it like nothing in your eyes?" Unlike the preceding questions, this question is without doubt a rhetorical question. This rhetorical question is of the type that implies an emphatic positive response and is equivalent to the exclamation, "Yes, it is like nothing in our eyes!" This response corresponds to the response of some of the people 17 years before when the foundation was laid, "many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid" (Ezra 3:12, NIV). As Taylor states, "Concerning this there was no basis for dispute. This structure was but a faded and dim shadow of that former one that had been the pride of a nation" (Taylor, 149).

Exhortation for the People to Continue

Building the Temple

The LORD exhorts the people of Judah and Jerusalem through Haggai to continue building the temple in verses 4-9. He exhorts them to remain determined and continue working; then he exhorts them to be courageous. This exhortation echoes the words that David spoke to his son when he commissioned him to build the temple: Be strong and courageous, and do the work. Do not be afraid or discouraged, for the LORD God, my God, is with you. He will not fail you or forsake you until all the work for the service of the temple of the LORD is finished (First Chronicles 28:20, NIV). This is probably a deliberate allusion and assures the people that the same LORD who made the building of the former temple possible will be faithful to help them as well.

**The LORD exhorts the people to remain determined and continue working**. The LORD exhorts the people through Haggai to remain determined and continue working in verse 4 and the first part of verse 5. The LORD commands them to remain determined in the first part of verse 4, "But now be strong, O Zerubbabel,' a declaration of the LORD. 'Be strong, O Joshua son of Jehozadak, the great priest. Be strong, all the people of the land,' a declaration of the LORD." The repetition of the command serves to emphasize the importance of remaining strong. The kind of strength that the LORD is demanding in this context is strength of will or determination. This command is identified twice as "a declaration of the LORD" to stress the source of the command and the urgency of obedience. The LORD has spoken and should certainly be obeyed.

The LORD commands them to continue working and assures them of his presence with them in the second part of verse 4, 'Work for I am with you,' a declaration of the LORD of Armies." This command and assurance are identified as "a declaration of the LORD of Armies" to stress the source of the command and assurance and the urgency of obedience and certainty of the assurance. The presence of the LORD is the most essential characteristic of God's people. Through his presence his people can accomplish anything; however, without his presence his people can do nothing.

The LORD reinforces his assurance of his presence by reminding the people that this is what he covenanted with them when he brought them out of Egypt in the first part of verse 5, "[This is] the word that I covenanted with you when you came out of Egypt." The necessity of the presence of the LORD is a theme that is especially stressed in the account of the Exodus. They had just commemorated their deliverance from Egypt and it would be natural for Haggai to allude to it. Through the presence of the LORD they were delivered from slavery in Egypt, escaped through the Red Sea, and were sustained in the wilderness. The necessity of the presence of the LORD is most clearly seen in the account of a crisis in which the presence of the LORD was threatened. After the incident of the golden calf (Exodus 32), the LORD commanded them to go into the land without him, "Go up to the land flowing with milk and honey. But I will not go with you, because you are a stiff-necked people and I might destroy you on the way" (Exodus 33:3, NIV). Moses then prayed for the people and the LORD responded by assuring Moses of his presence, "The LORD replied, 'My Presence will go with you, and I will give you rest'" (Exodus 33:14, NIV). Indeed, this may be the very promise that is alluded to here in Haggai. As Moses replied to this assurance, his understanding of the necessity of the presence of the LORD is revealed,

Then Moses said to him, "If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth?" (Exodus 33:15-16, NIV).

Moses understood that it was only through the presence of the LORD that they would be able to overcome all the challenges of entering the Promised Land. The task of rebuilding the temple would not seem so intimidating when it was understood that the LORD God of Armies who delivered them from Egypt and enabled them to conquer the Promised Land was with them.

The LORD reinforces his assurance of his presence further by assuring them through Haggai that his Spirit stands among them, "My Spirit is standing in your midst." This assurance reinforces the assurance of his presence by stating it in an alternative way. The participle translated "is standing" stresses the continual presence of his Spirit to help his people. The verbal idea probably conveys the connotation of stability. Thus the Spirit is a constant stabilizing presence among them. This assurance may have brought to the minds of the people the pillar of cloud and pillar of fire in the wilderness. The constant stabilizing presence of the pillar of cloud and pillar of fire is described in the closing verses of Exodus.

In all the travels of the Israelites, whenever the cloud lifted from above the tabernacle, they would set out; but if the cloud did not lift, they did not set out--until the day it lifted. So the cloud of the LORD was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the house of Israel during all their travels (Exodus 40:36-38, NIV).

Therefore, God's people should remain determined and continue to work even when they are disappointed and discouraged because the LORD God of Armies has declared that he will be with them as he covenanted with them when he brought them out of Egypt and his Spirit is standing among them.

**The LORD exhorts the people to remain courageous**. The LORD exhorts the people of Judah and Jerusalem through Haggai to remain courageous in verses 6-9. Haggai prohibits the people of Judah and Jerusalem from being afraid in the second part of verse 5, "Do not fear." Haggai then relates the assurances of the LORD to encourage them not to be afraid.

The LORD encourages them not to be afraid by explaining that he is about to intervene in the world and among the nations and fill his temple with glory in verses 6-7. The LORD assures them that soon he will intervene with power in the world in verse 6, "for thus says the LORD of Armies: 'In a little while I will once more shake the heavens and the earth, the sea and the dry land." The imminence of his intervention in the world is indicated by the substantive translated "In a little while" (Literally "a little") as well as the use of the participle. This assurance stresses the extent of the intervention of the LORD. The LORD will shake the world like an earthquake and every part of the world will be affected whether the heavens or the earth, the sea or the dry land. The adverb and adjective translated "once more" may look back to the LORD's intervention at the time of the Exodus alluded to in the previous verse. Indeed, the LORD did intervene in the world in a powerful way at that time to deliver his people through the plagues and at the Red Sea. This assurance is identified as a saying of "the LORD of Armies" to emphasize its certainty. The LORD has the forces of heaven at his disposal and certainly can intervene with power in the world. Thus the people need not fear world forces that could prevent them from completing the temple since the LORD is about to intervene with power in the world.

The LORD assures them that he will intervene among the nations, make their wealth available, and fill his temple with glory in verse 7, "I will shake all races, and they will come, the desirable things of all races, and I will fill this house with glory' says the LORD of Armies." Actually, this assurance combines three closely related assurances. First, the LORD assures them that he will intervene among the nations ("I will shake all races"). This assurance stresses the extent of the intervention of the LORD. The LORD will shake the nations like an earthquake and every nation will be affected. The use of the perfect state of the verb emphasizes the certainty of this assurance. This is probably another allusion to the Exodus. Egypt, the greatest nation in the world at the time was certainly shaken by the power of God.

Second, the LORD assures them that he will bring the wealth of the nations ("They will come, the desirable things of all races"). The perfect state is again used to stress the certainty of this assurance. This assurance has often been understood as a prophecy of the Messiah; however, in this context "the desirable things of all races" should be understood as the wealth of the nations for several reasons: 1)the verb form is plural rather than singular as would be the case if it was describing the coming of the Messiah; 2)the Messiah is the aversion of the nations rather than their desire; and 3)the explanation that the LORD is the owner of all silver and gold that follows suggests that this assurance relates to the wealth of the world. As Taylor concludes, "Haggai envisioned a situation in which God would so move among the non-Israelite nations that they would supply the needed revenues for the project of temple rebuilding" (Taylor, 159). This is probably another allusion to the Exodus. As Exodus 12:36 describes, "The LORD had made the Egyptians favorably disposed towards the people, and they gave them what they asked for; so they plundered the Egyptians." Indeed, the author of the Book of Ezra indicates that this is precisely what happened, "They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia" (Ezra 6:14, NIV). The rulers of Persia required that the people of Trans-Euphrates contribute whatever was required for the completion of the temple.

Third, the LORD assures them that he will fill his temple with glory, "I will fill this house with glory." The context suggests that this is the glory that the temple would receive as it receives the wealth of the nations. The perfect state is again used to stress the certainty of this assurance. These assurances are identified as a saying of "the LORD of Armies" to further emphasize their certainty. The LORD has the forces of heaven at his disposal and certainly can intervene among the nations to make their wealth available. Thus the people need not fear that their lack of resources would prevent them from making the temple glorious since the LORD himself will intervene among the nations, cause the wealth of the nations to be brought to the temple, and fill the temple with glory.

The LORD encourages them not to be afraid by explaining that he is the owner of all wealth in verse 8, "'The silver [is] mine and the gold [is] mine,' a declaration of the LORD of Armies." The LORD's ownership of all wealth is emphasized in the Hebrew text by the repetition of the pronoun "mine" and its placement before the subject (literally "Mine is the silver and mine is the gold"). The certainty of this assurance is emphasized by identifying it as "a declaration of the LORD of Armies." The LORD has the forces of heaven at his command and he can certainly commandeer the wealth of the world as needed. Thus the people need not fear that lack of resources would prevent them from making the temple glorious since the LORD is the owner of all wealth.

The LORD encourages them not to be afraid by assuring them that the glory of the new temple will surpass the glory of the former temple in the first part of verse 9, "'The glory of this house will be greater than the former (house),' says the LORD of Armies." This declaration could be literally translated, "Greater will be the glory of this latter house than the former." Conceivably this could be understood to mean, "The latter glory of this house will be greater than the former." In other words, the glory of this temple may not be much now but it will be greater at a later time. Nonetheless, I have chosen to translate as I have because the issue in this context was the comparative glory of Solomon's temple and the temple they were building. This raises the question, "In what sense was this temple more glorious than Solomon's temple?" The answer may be found in the glory of the tabernacle in in accordance with the word of the LORD once the tabernacle was completed: "Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the LORD filled the tabernacle" (Exodus 40:34-35). The tabernacle was also a humble structure in comparison to Solomon's temple. However, the people of Judah and Jerusalem would certainly acknowledge that their ancestors experienced the glorious presence of the LORD at the tabernacle to an even greater extent than they experienced the presence of the LORD in Solomon's temple. Magnificent buildings and furnishings are not what make his temple glorious. Instead, it is the presence of the LORD in his glory that makes his temple glorious. The certainty of this assurance is again emphasized by identifying it as a saying of "the LORD of Armies." The LORD has the forces of heaven at his command and can certainly make this temple even more glorious than Solomon's temple. Thus the people need not fear that their lack of resources would prevent them from making the temple glorious since the LORD himself will make the temple more glorious than Solomon's temple.

Finally, the LORD encourages them not to be afraid by assuring them that he will grant peace to this place in the second part of verse 9, "'In this place I will grant peace,' a declaration of the LORD of Armies." As Taylor notes, "By 'peace' is meant more than the mere absence of conflict and strife. The Hebrew word _shalom_ speaks of wellness and soundness in a holistic way" (Taylor, 168). The presence of the LORD is again the key. Peace is not found in the absence of conflict, but in the presence of the LORD. Again the certainty of this assurance is emphasized by identifying it as a declaration of the LORD of Armies. The LORD has the forces of heaven at his command and is certainly capable of using them to maintain the security and well-being of his people. Therefore, God's people should remain courageous even when they are disappointed and discouraged because the LORD God of Armies has said that he will intervene with power in the world and among the nations of the earth so that the wealth of the nations will come and he will fill his temple with glory; the LORD God of Armies has declared that the wealth of the nations belongs to him; the LORD God of Armies has declared that the glory of this temple will exceed the glory of the former temple; and the LORD God of Armies has declared that he will grant peace to this place.

Application of the Message

The passage reflects a situation in which the people of Judah and Jerusalem have begun the rebuilding of the temple; however, they have become disappointed and discouraged because the new temple does not compare with the former temple. In addition, their disappointment and discouragement has probably led to waning determination to continue the task. Christians today also experience waning determination to do God's work as they encounter disappointment and discouragement. This correspondence between the original and modern situation provides a strong basis for applying the message of this passage to the modern context. This passage does contain some contextualized elements. God is not telling Christians to build the temple. Nonetheless, he does want them to be determined, courageous, and do his work. Even within the book of Haggai the message has been recorded for people for whom the temple was a completed reality. In addition, many of the assurances are specifically for Israel and the temple. These need to be generalized and related to contextual equivalents. For example, the assurances that God will glorify this house and its glory will exceed the glory of Solomon's temple are specifically for the temple. Nonetheless, they can be generally applied to the church (see below). Indeed, these assurances are ultimately fulfilled in the church. Therefore, the statement of the message of the passage that follows has been modified slightly. Christians should continue to build God's church with determination and courage because the LORD God of Armies has declared that he will be with them as he covenanted with them and his Spirit is standing among them; the LORD God of Armies has said that he will intervene with power in the world and among the nations of the earth so that the wealth of the nations will come and he will fill his house with glory; the LORD God of Armies has declared that the wealth of the world belongs to him; the LORD God of Armies has declared that the glory of his church will exceed the glory of Solomon's temple; and the LORD God of Armies has declared that he will grant peace to this place.

Communication of the Message

**Title** : BUT NOW BE STRONG

**Objective** : The objective of this message is to exhort and encourage Christians to remain determined and courageous and continue to do God's work.

**Proposition** : Christians should work with determination and courage because the LORD God of Armies has declared that he will be with them and his Spirit is standing among them, he will intervene with power in the world and among the nations, the wealth of the world belongs to him and he will supply whatever is needed, he will fill his church with glory and its glory will surpass that of Solomon's temple, and he will grant peace to this place.
Introduction

Christians today often wane in their determination to build God's church when the results of their efforts do not meet their expectations. The people of Judah and Jerusalem also waned in their determination to build the temple when they realized that their new temple would not be as glorious as Solomon's temple. The LORD gave Haggai three questions to expose the disappointment and discouragement of the people of Judah and Jerusalem in verse 3. The first question identifies any of them who had seen the former temple, "Who of you remains who saw this house in its former glory?" The second question challenges those who had seen the former temple to compare it with the new temple, "How does it look to you now?" The third question leads those who had seen the former temple to admit that the new temple is nothing in comparison, "Isn't it like nothing in your eyes?" The LORD then exhorts them through Haggai to work with determination and courage. The LORD declares, "But now be strong . . . be strong . . . be strong . . . Work . . . Do not fear." The LORD is speaking again through this passage to renew our determination and courage to do his work. _Read Haggai 1:15b-2:9_.

I. Christians should work with determination and courage because the LORD God of Armies has declared that he will be with them and his Spirit is standing among them.

A. The LORD encourages the people of Judah and Jerusalem to work with determination and courage by assuring them of his presence with them in verse 4, 'Work for I am with you,' a declaration of the LORD of Armies." The presence of the LORD is the most essential characteristic of God's people. Through his presence his people can accomplish anything; however, without his presence his people can do nothing.

B. The LORD encourages them to work with determination and courage by assuring them that he is faithful to his promises in the first part of verse 5, "[This is] the word that I covenanted with you when you came out of Egypt." The necessity of the presence of the LORD is a theme that is especially stressed in the account of the Exodus. Through the presence of the LORD they were delivered from slavery in Egypt, escaped through the Red Sea, and were sustained in the wilderness. The necessity of the presence of the LORD is most clearly seen in the account of a crisis in which the presence of the LORD was threatened. After the incident of the golden calf (Exodus 32), the LORD commanded them to go into the land without him. Moses then prayed for the people and the LORD responded by assuring Moses of his presence. As Moses replied to this assurance, his understanding of the necessity of the presence of the LORD is revealed, "Then Moses said to him, 'If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth?'" (Ex. 33:15-16, NIV).

C. The LORD encourages them to work with determination and courage by assuring them of the presence of his Spirit in the second part of verse 5, "My Spirit is standing in your midst." The participle translated "is standing" stresses the continual presence of his Spirit to help his people. Thus the Spirit is a constant stabilizing presence among them. This assurance may have brought to the minds of the people the pillar of cloud and pillar of fire in the wilderness. The constant stabilizing presence of the pillar of cloud and pillar of fire is described in the closing verses of Exodus, "In all the travels of the Israelites, whenever the cloud lifted from above the tabernacle, they would set out; but if the cloud did not lift, they did not set out--until the day it lifted. So the cloud of the LORD was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the house of Israel during all their travels" (Exodus 40:36-38, NIV).

D. _Illustration of the Presence of the LORD with His People_

E. Application--Therefore, we should work with determination and courage because the LORD God of Armies has declared that he will be with us and his Spirit is standing among us.

II. Christians should work with determination and courage because the LORD God of Armies has declared that he will intervene with power in the world and among the nations.

A. The LORD encourages the people of Judah and Jerusalem to work with determination and courage by assuring them that soon he will intervene with power in the world in verse 6, "for thus says the LORD of Armies: 'In a little while I will once more shake the heavens and the earth, the sea and the dry land." This assurance stresses both the imminence of his intervention; he will intervene in just "a little while." This assurance also stresses the power of his intervention. The LORD will shake the world like an earthquake and every part of the world will be affected whether the heavens or the earth, the sea or the dry land. The LORD has the forces of heaven at his disposal and certainly can intervene in world affairs. This is probably an allusion to the Exodus when God intervened with power through the plagues and at the Red Sea to deliver his people.

B. The LORD encourages them to work with determination and courage by assuring them of his intervention among the nations, making the wealth of the nations available, and filling his house with glory in the first part of verse 7, "I will shake all races." The LORD will shake the nations like an earthquake. This is probably an allusion to the Exodus. Even Egypt, the greatest nation in the world at that time could not resist the power of the LORD. The LORD has all the forces of heaven at his disposal and no nation can withstand him.

C. _Illustration of the Intervention of the LORD with Power_

D. Application--Therefore, we should work with determination and courage because the LORD God of Armies has declared that he will intervene with power in the world and among the nations.

III. Christians should work with determination and courage because the LORD God of Armies has declared that the wealth of the world belongs to him and he will supply whatever is needed.

A. The LORD encourages the people of Judah and Jerusalem to work with determination and courage by assuring them that he will bring the wealth of the nations to the task in verse 7, "They will come, the desirable things of all races". This is probably another allusion to the Exodus. As Exodus 12:36 describes, "The LORD had made the Egyptians favorably disposed towards the people, and they gave them what they asked for; so they plundered the Egyptians" (NIV).

B. The LORD encourages them to work with determination and courage by explaining that he is the owner of all wealth in verse 8, "'The silver [is] mine and the gold [is] mine,' a declaration of the LORD of Armies." The LORD has the forces of heaven at his command and can certainly commandeer the wealth of the world as needed.

C. Indeed, the author of the Book of Ezra indicates that this is precisely what happened, "They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia" (Ezra 6:14, NIV). The rulers of Persia required that the people of Trans-Euphrates contribute whatever was required for the completion of the temple.

D. _Illustration of the LORD Supplying Worldly Wealth_

E. Application--Therefore, we should work with determination and courage because the LORD God of Armies has declared that all wealth belongs to him and he will supply whatever is needed.

IV. Christians should work with determination and courage because the LORD God of Armies has declared that he will fill his church with glory and its glory will exceed the glory of Solomon's temple.

A. The LORD encourages the people of Judah and Jerusalem to work with determination and courage by assuring them that he will fill this house with glory in the second half of verse 7, "I will fill this house with glory."

B. What is more, the LORD encourages them to work with determination and courage by assuring them that the glory of the new temple will surpass the glory of the former temple in the first part of verse 9, "'The glory of this house will be greater than the former [house],' says the LORD of Armies."

C. This raises the question, "In what sense was this temple more glorious than Solomon's temple?" The answer may be found in the glory of the tabernacle (Ex. 40:34-35). The tabernacle was also a humble structure in comparison to Solomon's temple. However, the people of Judah and Jerusalem would certainly acknowledge that their ancestors experienced the glorious presence of the LORD at the tabernacle. Magnificent buildings and furnishings are not what make his temple glorious. Instead, it is the presence of the LORD in his glory that makes his temple glorious. Thus the people of Judah and Jerusalem need not fear that their lack of resources would prevent them from making the temple glorious since the LORD himself will make the temple more glorious than Solomon's temple.

D. _Illustration of the Glorious Presence of the LORD_

E. Application--Therefore, we should work with determination and courage because the LORD God of Armies will fill his church with glory and its glory will exceed the glory of Solomon's temple.

V. Christians should work with determination and courage because the LORD God of Armies has declared that he will bring peace to this place.

A. The LORD encourages the people of Judah and Jerusalem to work with determination and courage by assuring them that he will grant peace to this place in the second part of verse 9, "'In this place I will grant peace,' a declaration of the LORD of Armies."

B. "Peace" is more than the absence of conflict and strife. The Hebrew word _shalom_ speaks of wellness and soundness in a holistic way" (Taylor, 168). The presence of the LORD is again the key. Peace is not found in the absence of conflict, but in the presence of the LORD.

C. _Illustration of the Peace that Comes from the LORD_

D. Application--Therefore, we should work with determination and courage because the LORD God of Armies has declared that he will grant peace to this place.

Conclusion

Christians today often wane in their determination to do God's work when the results of their efforts do not meet their expectations. The people of Judah and Jerusalem also waned in their determination to build the temple when they realized that their new temple would not be as glorious as Solomon's temple. The LORD is speaking again through this passage to renew our determination and courage to do his work. We should work with determination and courage because the LORD God of Armies has declared that he will be with us and his Spirit is standing among us. We should work with determination and courage because the LORD God of Armies has declared that he will intervene with power in the world and among the nations. We should work with determination and courage because the LORD God of Armies has declared that the wealth of the world belongs to him and he will supply whatever is necessary. We should work with determination and courage because the LORD God of Armies has declared that he will fill his church with glory and its glory will exceed the glory of Solomon's temple. We should work with determination and courage because the LORD God of Armies has declared that he will grant peace to this place.

### CHAPTER FOUR

### SET YOUR HEART!

### An Exhortation to Purity and Commitment

### Haggai 2:10-19

The passages in Haggai are clearly introduced with the date of each prophecy. The preceding passages are introduced in 1:1 and 2:1. This passage is introduced in 2:10. The subsequent passage is introduced in 2:20. Therefore, 2:10-19 seems to constitute a passage. However, many scholars have questioned the cohesion of verses 10-14 and 15-19. In addition, they have questioned whether verses 15-19 fit chronologically with the date given in verse 10 because they seem to speak of the initiation of work on the temple as if it had recently begun (15) and the founding of the temple as if it had just been completed (18). These scholars normally conclude that verses 15-19 have been displaced and belong with 1:15 rather than 2:10-14. However, there is no textual evidence for such a displacement and in fact 2:18 repeats the date given in 2:10 and requires that these scholars emend the text again. Therefore, it is better to conclude that the passage looks back at the time when work on the temple was begun and the foundation was completed.

Study of the Passage

Text and Translation

2:10On the twenty-fourth [day] of the ninth month, in the second year of Darius, the word of the LORD came to Haggai the prophet saying: 11"Thus says the LORD of Armies: 'Please speak to the priests regarding the Law saying: 12If a person carries consecrated meat in the fold of his garment, and that fold touches bread, stew, wine, oil, or any food, does it become consecrated?'"

The priests answered and said, "No."

13Then Haggai said, "If a defiled person touches any of these things, does it become defiled?"

The priests answered and said, "It becomes defiled."

14Then Haggai answered and said, "'So [it is] with this people and with this race before me,' a declaration of the LORD. 'So every deed of their hands and that which they bring there [to offer], it [is] defiled. 15Now please set your heart from this day on, to before placing one stone on another in the temple of the LORD, 16to when one came to a heap of twenty and there was ten and one came to a wine vat to draw fifty measures and there was twenty. 17I struck you, all the work of your hands, with blight, mildew, and hail, yet there was no you to me,' a declaration of the LORD. 18'Set your heart from this day on, from this twenty-fourth [day] of the ninth [month], to the day that the temple of the LORD was founded. Set your heart! 19Is the seed still in the sheath? Even the vine, the fig tree, the pomegranate, and the olive tree have not borne fruit. From this day I will bless you.'"

Situation and Purpose

The prophetic exhortation in this passage does not have a direct address as in previous passages; however, it is presumably for "this people" and "this race" (14), meaning the Hebrews of Judah and Jerusalem. The passage reflects a situation in which the people have begun work on the temple; however, they are continuing to experience difficulty. The problem seems to be that they presume that their involvement in this holy task makes them consecrated, whereas the truth of the matter is that they have turned from God and become defiled and failed to respond to his discipline. Their presumption that their involvement in this holy task makes them holy is implied in Haggai's first question to the priests (12). Their actual defilement is implied in Haggai's second question to the priests (13). The exact nature of their defilement is uncertain, but it may be through their association with the people of the land. Corruption through the people of the land is a persistent problem that plagued the people of Judah and Jerusalem in the post-exilic period as seen in Ezra-Nehemiah. Their turning from God and failure to respond to his discipline are implied in the LORD's indictment against them in verse 17, "I struck you, all the work of your hands, with blight, mildew, and hail, yet there was no you to me,' a declaration of the LORD." The purpose of the passage was to encourage the people recognize and repent of their defilement and return to God.

Literary Context and Role

The passage is the third in a series of prophecies in Haggai that are arranged in chronological order. This prophecy is dated the twenty-fourth day of the ninth month of the second year of Darius. Therefore, this prophecy is dated nearly four months after Haggai's appeal to begin work on the temple, three months after work on the temple was actually begun, and a little over two months after Haggai encouraged them to continue work on the temple in spite of their disappointment and discouragement. They seem to have reached a significant point in the construction of the temple. Whereas the role of the preceding passages was to encourage the readers to begin God's work (1:1-15) and be determined to complete God's work in spite of disappointment and discouragement (2:1-10), this passage encourages the people to repent of defilement and return to the LORD before they proceed any further with God's work (2:10-19). The role of the final passage is to encourage the leaders of God's people as they direct his people to do God's work (2:20-23).

Form and Function

This passage can be classified as a prophetic exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced with reasons and explanations. The commands and prohibitions indicate the appropriate response. The reasons provide the rationale for obedience. The explanations clarify the appropriate response or rationale. However, sometimes there are no commands or prohibitions or the commands or prohibitions do not fully indicate the appropriate response. In these cases the appropriate response must be supplied or supplemented by implication from the reasons or explanations. This passage does contain a command that occurs three times in slightly different forms: "Now please set your heart from this day on" (15); "Set your heart from this day on" (18); and "Set your heart" (18). However, this command merely directs them to live in a way that takes into consideration their conduct and experience of God's judgment and blessing and is vague about the specific response that is required. Therefore, it is necessary to imply more specific responses. These commands to consider their conduct and experience of God's judgment and blessing are centered on the issue of their relationship to the LORD ("yet there was no you to me"). Therefore, these commands imply the more specific command, "God's people should return to him." A significant feature of this passage is Haggai's interrogation of the priests regarding the transmission of consecration and defilement. The first interrogation implies that consecration is not transferable. Therefore, it implies the command, "God's people should not presume that doing God's holy work makes them holy." The second interrogation indicates that defilement is transferable and in fact Haggai concludes that the people are in danger of defiling God's temple with their defilement. Therefore, it implies the command, "God's people should repent of their defilement."

Strategy and Structure

The word of the LORD is introduced in verses 10-11 with its date, source, and the commission of Haggai to speak. Haggai then asks two questions of the priests in the name of the LORD in verses 12-14. These questions warn the people of Judah and Jerusalem against presuming that doing God's holy work makes them holy and encourage them to repent of their defilement so that they do not defile God's holy work. Haggai then exhorts them in the name of the LORD in verses 15-19 to consider their conduct and experience of the LORD's judgment and blessing. This exhortation leads them to repent of their defilement and return to the LORD.

I. Introduction to the Word of the LORD (10-11)

A. The Date and Source of the Word of the LORD (10)

B. The Commission of Haggai to Speak the Word of the LORD (11)

II. Consultation with the Priests regarding Consecration and Defilement (12-14)

A. The LORD Questions the Priests through Haggai regarding the Transmission of Consecration (12)

1. The LORD's question through Haggai

2. The response of the priests

B. The LORD Questions the Priests through Haggai regarding the Transmission of Defilement (13-14)

1. The LORD's question through Haggai (13a)

2. The response of the priests (13b)

3. The LORD's application through Haggai (14)

III. The LORD's Exhortation through Haggai to Consider Their Experience (15-19)

A. Exhortation to Consider Their Experience of His Judgment (15-17)

1. Command to consider their experience from this day on (15)

2. Description of their experience of disappointment (16)

3. Explanation that he was judging them but they failed to return to him (17)

B. Exhortation to Consider Their Experience of His Blessing (18-19)

1. Command to consider their experience from this day on (18)

2. Description of their experience of disappointment and assurance of his blessing (19)

Message or Messages

God's people should not presume that they are holy because they are building his temple and offering sacrifices to him because if a person carries consecrated meat in the fold of his garment and that fold touches any other food that food does not become consecrated. God's people should repent of their defilement because if a defiled person touches food it becomes defiled and every deed of their hands and that which they offer is defiled. God's people should repent of their defilement and return to him because the reason they have experienced disappointment is that the LORD was judging them for their disobedience and they did not return to him. God's people should repent of their defilement and return to him because even though they have experienced his judgment they will experience his blessing.

Analysis of the Details

Introduction to the Word of the LORD

The date, source, and commission of Haggai to speak the word of the LORD are introduced in verses 10-11. The date of the word of the LORD is provided in verse 10, "On the twenty-fourth [day] of the ninth month, in the second year of Darius." This word of the LORD is dated nearly four months after Haggai's appeal to begin work on the temple, three months after work on the temple was actually begun, and a little over two months after Haggai encouraged them to continue work on the temple in spite of their disappointment and discouragement. They seem to have reached a significant point in the construction of the temple. Though the language is ambiguous and could refer to another milestone in the construction of the temple, it seems to indicate that they have restored the foundation of the temple in the recent past (18).

The source of the word of the LORD is also provided in verse 10, "the word of the LORD came to Haggai the prophet saying." The word comes from the LORD; Haggai is just the intermediary. The words of Haggai's prophecy are repeatedly identified as the words of the LORD throughout the book and three times in this passage (verses 11, 14, and 17).

The commission of Haggai to speak the word of the LORD is related in verse 11, "Thus says the LORD of Armies: 'Please speak to the priests regarding the Law saying.'" The commission comes from "the LORD of Armies", a title that emphasizes God's sovereign authority as the commander of the heavenly forces; thus emphasizing the need for compliance. The Hebrew text emphasizes the urgency of the commission with the addition of the particle of entreaty (Indicated in translation by "Please").

Consultation with the Priests regarding

Consecration and Defilement

The LORD consults with the priests through Haggai in verses 12-14. The LORD consults with the priests regarding both the transmission of consecration and defilement. Through this consultation the LORD warns the people of Judah and Jerusalem of the danger of presuming that they are holy and encourages them to repent of their defilement.

**The LORD questions the priests through Haggai regarding the transmission of consecration**. The LORD questions the priests through Haggai regarding the transmission of consecration in verse 12, "'If a person carries consecrated meat in the fold of his garment, and that fold touches bread, stew, wine, oil, or any food, does it become consecrated?' The priests answered and said, 'No.'" This question is a type of rhetorical question that elicits a predetermined response. Through their response the priests are led to establish the principle. In some instances, the Law does indicate that holy things can transmit their consecration to other things. However, this is rarely the case and only with direct contact rather than secondary contact as in this case. The principle implicit within this consultation is that contact with holy things does not necessarily make something holy. No application is provided for the principle established in this consultation with the priests as in the following consultation. Nonetheless, the principle revealed in this consultation should be applied in accordance with the application of the principle established in the subsequent consultation. This consultation suggests that the people were presuming that they were holy because they were building the temple and offering sacrifices on its altar. When the principle revealed in this consultation is applied to this situation, the implication is that they were not necessarily holy because they were building the temple and offering sacrifices on its altar. Therefore, God's people should not presume that they are holy because they are building his temple and offering sacrifices on its altar because if a person carries consecrated meat in the fold of his garment and that fold touches any other food that food does not become consecrated.

**The LORD questions the priests through Haggai regarding the transmission of defilement**. The LORD consults with the priests through Haggai regarding the transmission of defilement in verses 13-14. The LORD questions the priests through Haggai in verse 13, "Then Haggai said, 'If a defiled person touches any of these things, does it become defiled?' The priests answered and said, 'It becomes defiled.'" This question is a type of rhetorical question that also elicits a predetermined response. Through their response the priests are led to again establish the principle. Indeed, the Law describes many instances when something can become defiled through contact with defiled things. The principle implicit within this consultation is that contact with defiled things does make something defiled. The LORD then applies this principle through Haggai specifically to the people and their work and worship in verse 14, "Then Haggai answered and said, 'So [it is] with this people and with this race before me,' a declaration of the LORD. 'So every deed of their hands and that which they bring there [to offer], it [is] defiled.'" The LORD address them as "this people and this race"--a rebuke in and of itself. As Taylor observes:

Due to their sinful condition the Lord was unable to address them as "my people," although ultimately they were his people. Nor can he call them "my nation," although in different circumstances this expression might have been used. Instead, the Lord's words are more distant, signally divine displeasure that is appropriate for a people insufficiently prepared for the work of God (Taylor, 178).

The deeds and offerings that are referred to in this context clearly refer to their work on the temple and the sacrifices they offer on the altar. Rather than their work and worship making them holy, their defilement has defiled their work and worship. This rebuke is even more biting because it is "a declaration of the LORD." The LORD has spoken and should certainly have been obeyed. Therefore, God's people should repent of their defilement because if a defiled person touches food it becomes defiled and every deed of their hands and that which they offer is defiled.

The LORD's Exhortation to Consider

Their Experience

The LORD exhorts the people of Judah and Jerusalem through Haggai to consider their experience in verses 15-19. The LORD exhorts them to both consider their experience of his judgment and their experience of his blessing. Implicit within this exhortation is an appeal for them to repent of their defilement and return to the LORD.

**Exhortation to consider their experience of his judgment**. The LORD exhorts the people through Haggai to consider their experience of his judgment in verses 15-17. The LORD commands them to consider their experience in verse 15, "Now please set your heart from this day on, from before placing one stone on another in the temple of the LORD." Though the language is somewhat ambiguous, a similar command is employed in 1:5 and 7 in a clearer form to appeal for careful evaluation ("Set your heart on your ways"). Thus they are called upon to carefully evaluate both their conduct and the results of their conduct. The adverb translated "Now" stresses the need for immediate consideration. The particle of entreaty translated "please" stresses the urgency of the appeal. The language of the appeal ("set your heart") stresses the need for careful evaluation (The NIV translates "give careful thought"). The command is expanded with a temporal phrase ("from this day on") that stresses the need for continued consideration. They need to continue to carefully consider their conduct and experience of disappointment so that they persistently live in a consecrated rather than defiled manner. The command is also expanded with another temporal clause ("from before placing one stone on another in the temple of the LORD") that identifies the time that they are to carefully consider--the time prior to beginning work on the temple three months previously.

The LORD describes their experience of disappointment at that time through Haggai in verse 16, "From when one came to a heap of twenty and there was ten and one came to a wine vat to draw fifty measures and there was twenty." The language clearly indicates that their experience did not match their expectations. The LORD explains through Haggai that he was judging them but they failed to return to him in verse 17, "'I struck you, all the work of your hands, with blight, mildew, and hail, yet there was no you to me,' a declaration of the LORD." The implication of this rebuking explanation is that they should have returned to the LORD but did not. They should have returned to the LORD because nothing that they did escaped his judgment ("all the work of your hands") and they were hit with an assortment of disciplining judgments ("blight, mildew, and hail"). The language that is employed is again ambiguous, "yet there was no you to me." Some have suggested that this depicts the LORD's attitude toward them. He regarded them as nothing. However, the idea seems to be that they had no regard for the LORD in spite of his judgment. This rebuke is made even stronger by identifying it as "a declaration of the LORD." The LORD has spoken and should certainly be obeyed. However, they continued to ignore his discipline. Therefore, God's people should repent of their defilement and return to him because the reason they have experienced disappointment is that the LORD was judging them for their disobedience and they did not return to him.

**Exhortation to consider their experience of his blessing**. The LORD exhorts the people through Haggai to consider their experience of his blessing in verses 18-19. The LORD commands them through Haggai to consider their experience in verse 18, "Set your heart from this day on, from this twenty-fourth [day] of the ninth [month], to the day that the temple of the LORD was founded. Set your heart!" The language of the appeal ("Set your heart from this day on") stresses the need for careful evaluation (The NIV translates "give careful thought"). This command is repeated in a shorter more emphatic form ("Set your heart!") to stress even more the need for careful evaluation. The command is expanded with a temporal phrase ("from this day on") that stresses the need for continued consideration. They need to continue to carefully consider their experience of God's judgment and blessing so that they persistently live in a consecrated rather than defiled manner. The command also is expanded with a temporal clause ("from the day that the temple of the LORD was founded") that establishes the founding of the temple as a watershed in the way that the LORD is dealing with them.

The LORD describes their present experience of disappointment and assures them of his blessing through Haggai in verse 19. The LORD describes their present experience of disappointment with a rhetorical question, "Is the seed still in the sheath?" This rhetorical question is somewhat ambiguous. The word translated "sheath" is often translated "barn". This word seems to come from a root meaning "dwelling place", but only occurs here in this form. The translation of this word as "sheath" fits better with the context since it depicts the unfruitfulness of the seed in the ground in accordance with what follows. Indeed, the sheath is the dwelling place of the dormant plant before it bursts into life. This rhetorical question implies an emphatic positive response and is equivalent to the exclamation, "The seed is still in the sheath!" No plants have sprung from the earth to give them hope for a harvest. The LORD further emphasizes their present experience of disappointment by exclaiming, "Even the vine, the fig tree, the pomegranate, and the olive tree have not borne fruit!" The Hebrew adverb translated "Even" stresses the extent of the unfruitfulness either because these crops were perennials that did not need to be planted every year or because these were hardy crops upon which they normally could rely. However, the focus here is not on their experience of unfruitfulness. Their experience of unfruitfulness is stressed primarily to emphasize by contrast the new way the LORD is going to deal with them. From this day he will bless them. As Merrill says, "even though the vestiges of their previous disobedience remain to make their existence most uncomfortable, all this will change. God will begin a new age of prosperity" (Merrill, 53). However, implicit within this assurance is the expectation that they will carefully evaluate their experience of his judgment and his blessing and respond accordingly. Therefore, God's people should repent of their defilement and return to him because even though they have experienced his discipline they will experience his blessing.

Application of the Message

The passage reflects a situation in which the people of Judah and Jerusalem have begun work on the temple; however, they are continuing to experience difficulty. The problem seems to be that they presume that their involvement in this holy task makes them consecrated, whereas the truth of the matter is that they have turned from God and become defiled and failed to respond to his discipline. Christians today often presume that their involvement in God's work and worship make them holy when they have actually turned from God and have been corrupted by the world. This correspondence between the original and modern situation provides a strong basis for applying the message of this passage to the modern context. This passage does contain some contextualized elements. Christians are not building the temple or offering sacrifices at its altar. Furthermore, Christians do not practice the laws of ritual purity. Nonetheless, Christians do God's work and worship him. In addition, the principles underlying the use of the laws of ritual purity in this passage remain valid. Even within Haggai the message has been recorded for people for whom the temple was a completed reality. Therefore, the statements of the message of the passage that follow have been modified slightly. Christians should not presume that they are holy because they are doing God's work and worshiping him because consecration is not necessarily transferable. Christians should repent of their defilement because defilement is readily transferable and the work that they do for God and worship that they offer to him are defiled. Christians should repent of their defilement and return to him because the reason they have experienced disappointment may be that the LORD was disciplining them for their disobedience and they did not return to him. Christians should repent of their defilement and return to him because even though they have experienced his discipline they will experience his blessing.

Communication of the Message

**Title** : SET YOUR HEART

**Objective** : The objective of this message is to exhort Christians to not presume that they are holy because they are doing God's work and worshiping him and repent of their defilement and return to him.

**Proposition** : Christians should not presume that they are holy but repent of their sin and return to God because holiness is not necessarily transferable, defilement is readily transferable, the reason they have experienced disappointment may be that the LORD was disciplining them, and they can still experience his blessing.
Introduction

Christians today often presume that their involvement in God's work and worship makes them holy when they have actually turned from God and have been corrupted by the world. The people of Judah and Jerusalem seem to have had a similar problem. They had begun work on the temple; however, they were continuing to experience difficulty. The problem seems to be that they were presuming that their involvement in this holy task made them holy, whereas the truth of the matter was that they had turned from God and become defiled and failed to respond to his discipline. Haggai delivers the word of the LORD to them in Haggai 2:10-19. We need to hear the LORD speak again through Haggai. _Read Haggai 2:10-19_.

I. Christians should not presume that they are holy based on their worship and work for God because holiness is not necessarily transferable.

A. The LORD questions the priests through Haggai regarding the transmission of consecration in verse 12, "'If a person carries consecrated meat in the fold of his garment, and that fold touches bread, stew, wine, oil, or any food, does it become consecrated?' The priests answered and said, 'No.'"

B. This question is a type of rhetorical question that elicits a predetermined response. Through their response the priests are led to establish the principle. The principle implicit within this consultation is that contact with holy things does not necessarily make something holy.

C. This question suggests that the people were presuming that they were holy because they were building the temple and offering sacrifices on its altar. The implication is that they were not necessarily holy because they were building the temple and offering sacrifices on its altar.

D. You might presume that doctors are the healthiest people on the face of the earth. After all, they are doctors and work in hospitals and clinics. People go to doctors at hospitals and clinics to get well. Of course this logic is faulty. In fact, doctors are often sick more often than those in other professions. Why? The reason is that they are constantly exposed to illnesses at hospitals and clinics. Doctors would be foolish to presume that they are immune from disease just because they are doctors and work at hospitals and clinics.

E. Application--Therefore, we should not presume that we are holy based on our worship and service for God because holiness is not necessarily transferable.

II. Christians should repent of their sin because defilement is readily transferable and their worship and service for God are defiled.

A. The LORD consults with the priests through Haggai regarding the transmission of defilement in verses 13-14.

B. The LORD questions the priests through Haggai in verse 13, "Then Haggai said, 'If a defiled person touches any of these things, does it become defiled?' The priests answered and said, 'It becomes defiled.'" This question is a type of rhetorical question that also elicits a predetermined response. Through their response the priests are led to again establish the principle. Indeed, the Law describes many instances when something can become defiled through contact with defiled things. The principle implicit within this question is that contact with defiled things does make something defiled.

C. The LORD then applies this principle through Haggai specifically to the people and their work and worship in verse 14, "Then Haggai answered and said, 'So [it is] with this people and with this race before me,' a declaration of the LORD. 'So every deed of their hands and that which they bring there [to offer], it [is] defiled.'" The deeds and offerings that are referred to in this context clearly refer to their work on the temple and the sacrifices they offer on the altar. Rather than their work and worship making them holy, their defilement has defiled their work and worship.

D. Doctors don't presume that they are immune from disease just because they are doctors and work at hospitals and clinics. Indeed, they recognize that they are highly susceptible to disease because of their exposure to sick people at hospitals and clinics. As a result, doctors take special precautions to avoid infection. The doctor is concerned for his own health; however, he is also concerned for the health of his patients. If he is infected by one of his patients, he could easily pass on that infection to subsequent patients. If he didn't take special precautions to avoid infection, he could become a killer rather than a healer and make his hospital or clinic a place of death rather than a place of life.

E. Application--Therefore, we should repent of our sin because defilement is readily transferable and our worship and service for God are defiled.

III. Christians should repent of their sin and return to the LORD because the reason they have experienced disappointment may be that he is disciplining them.

A. The LORD commands them to consider their experience in verse 15, "Now please set your heart from this day on, from before placing one stone on another in the temple of the LORD." They are called upon to carefully evaluate both their conduct and the results of their conduct. They need to continue to carefully consider their conduct and experience of disappointment so that they persistently live in a consecrated rather than defiled manner.

B. The LORD describes their experience of disappointment at that time through Haggai in verse 16, "From when one came to a heap of twenty and there was ten and one came to a wine vat to draw fifty measures and there was twenty." The language clearly indicates that their experience did not match their expectations.

C. The LORD explains through Haggai that he was disciplining them but they failed to return to him in verse 17, "'I struck you, all the work of your hands, with blight, mildew, and hail, yet there was no you to me,' a declaration of the LORD."

D. They have been working on the temple for three months already. Certainly there was no need for Haggai to rebuke them for failing to return to the LORD this point! Nonetheless, we know from our own experience that it is possible to outwardly obey the word of the LORD and still be far from him and in fact be living in a way displeasing to him.

E. _Example of Someone Serving God while Living in a Way Displeasing to Him_

F. Application--Therefore, we should repent of our sin and return to God because the reason we have experienced disappointment may be that the LORD is disciplining you.

IV. Christians should repent of their sin and return to the LORD because even though they have experienced his discipline they will experience his blessing.

A. The LORD commands them through Haggai to consider their experience in verse 18, "Set your heart from this day on, from this twenty-fourth [day] of the ninth [month], to the day that the temple of the LORD was founded. Set your heart!" The language of the appeal stresses the need for careful evaluation. They need to continue to carefully consider their experience of God's judgment and blessing so that they persistently live in a consecrated rather than defiled manner.

B. The LORD describes their present experience of disappointment and assures them of his blessing through Haggai in verse 19. The LORD describes their present experience of disappointment with a rhetorical question, "Is the seed still in the sheath?" This rhetorical question implies an emphatic positive response and is equivalent to the exclamation, "The seed is still in the sheath!" No plants have sprung from the earth to give them hope for a harvest. The LORD further emphasizes their present experience of disappointment by exclaiming, "Even the vine, the fig tree, the pomegranate, and the olive tree have not borne fruit!" Even these hardy plants whose fruit served as staples of life for the Hebrew people had not produced their crops. However, the focus here is not on their experience of unfruitfulness. Their experience of unfruitfulness is stressed primarily to emphasize by contrast the new way the LORD is going to deal with them. From this day he will bless them. However, implicit within this assurance is the expectation that they will carefully evaluate their experience of his judgment and his blessing and respond accordingly.

C. _Illustration of God Blessing Those Who Repent and Return to Him_

D. Application--Therefore, we should repent of our sin and return to God because even though we have experienced his discipline we will experience his blessing.

Conclusion

Christians today often presume that their worship and service for God make them holy when they have actually turned from God and have been corrupted by the world. The people of Judah and Jerusalem seem to have had a similar problem. They had begun work on the temple; however, they were continuing to experience difficulty. The problem seems to have been that they were presuming that their involvement in this holy task made them holy, whereas the truth of the matter was that they have turned from God and become defiled and failed to respond to his discipline. Haggai delivers the word of the LORD to them in Haggai 2:10-19. We need to hear the LORD speak again through Haggai. We should not presume that we are holy based on our worship and work for God because consecration is not necessarily transferable. We should repent of our sin because defilement is readily transferable and our worship and work for God are defiled. We should repent of our sin and return to God because the reason we have experienced disappointment may be that the LORD was disciplining us. We should repent of our sin and return to God because even though we have experienced his discipline we will experience his blessing.

### CHAPTER FIVE

### I WILL ESTABLISH YOU

### A Divine Assurance for Zerubbabel

### Haggai 2:20-23

The passages in Haggai are clearly introduced with the date of each prophecy. This passage is introduced in 2:20; the preceding passages are introduced in 1:1, 2:1, and 2:10. This passage is also distinguished in that the word of assurance within it is intended for Zerubbabel alone. Therefore, 2:20-23 constitutes a distinct passage.

Study of the Passage

Text and Translation

2:20The word of the LORD came to Haggai a second time on the twenty-fourth [day] of the month: 21"Say to Zerubbabel governor of Judah saying: 'I will shake the heavens and the earth. 22I will overturn the throne of kingdoms and destroy the strength of the kingdoms of the races. I will overturn the chariot and its riders and the horses and their riders will go down, each by the sword of his brother. 23On that day,' a declaration of the LORD of Armies, 'I will take you Zerubbabel son of Shealtiel my servant,' a declaration of the LORD, 'and I will establish you like [my] signet ring, for I have chosen you,' a declaration of the LORD of Armies."

Situation and Purpose

This prophecy is specifically directed to Zerubbabel the governor. The passage reflects a situation in which Zerubbabel was leading the people to rebuild the temple, but they were encountering opposition from the people of the land. As a result, Zerubbabel was probably doubting the LORD and considering whether he should abandon the rebuilding project. Though this passage does not mention the rebuilding of the temple, this is the predominant concern that permeates the prophecies of Haggai and is implicit in this assurance to Zerubbabel. The opposition from the people of the land is reflected in the assurance that the LORD will intervene in the kingdoms and armies (22) as well as the assurance that the LORD will establish his authority (23). Very little is said about the opposition of the people of the land to the rebuilding of the temple in the prophecies of Haggai. Nonetheless, this opposition is clearly described in Ezra 4-6. In addition, the preceding passages indicate that the people that Zerubbabel was trying to lead were preoccupied with their own interests, disappointed and discouraged, and presumptuous and superficial in their commitment. These factors probably added to Zerubbabel's discouragement. The purpose of this passage was to encourage Zerubbabel to continue to trust in the LORD and lead the people to rebuild the temple.

Literary Context and Role

The passage is the fourth in a series of prophecies in Haggai that are arranged in chronological order. Like the preceding prophecy, this prophecy is dated on the twenty-fourth of the ninth month of the second year of Darius. Therefore, this prophecy is dated nearly four months after Haggai's appeal to begin work on the temple, three months after work on the temple was actually begun, and a little over two months after Haggai encouraged them to continue work on the temple in spite of their disappointment and discouragement. They seem to have reached a significant point in the construction of the temple. The role of the preceding passages was to encourage God's people to do his work, be determined to complete his work in spite of disappointment and discouragement, and to repent of defilement and return to the LORD before they proceed any further with his work (2:10-19). The role of this final passage was to encourage leaders as they direct God's people to do his work (2:20-23).

Form and Function

The passage can be generally classified as an assurance; however, it would be helpful to consider the passage as a prophetic exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced with reasons and explanations. The commands and prohibitions indicate the appropriate response. The reasons provide the rationale for obedience. The explanations clarify the appropriate response or rationale. However, sometimes there are no commands or prohibitions or the commands or prohibitions do not fully indicate the appropriate response. In these cases the appropriate response must be supplied or supplemented by implication from the reasons or explanations. This passage is the type of exhortation in which there are no commands or prohibitions and the appropriate response must be supplied by implication from the reasoned arguments and explanations. The reasoned arguments and explanations are the assurances that the LORD will intervene on behalf of Zerubbabel (22) and establish his authority (23a) and the assuring explanation that he has chosen Zerubbabel (23b). These assurances and the assuring explanation encourage trust in the LORD rather than discouragement and faithfulness to the task of rebuilding the temple rather than quitting. Therefore, implicit within this assurance is the command, "Continue to trust in the LORD and rebuild the temple."

Strategy and Structure

The word of the LORD is introduced in verses 20-21a with its source, date, recipients, and the commission of Haggai to speak. The LORD's assurances to Zerubbabel through Haggai follow in the remainder of the passage. The LORD assures Zerubbabel through Haggai that he will intervene on his behalf in verses 21b-22 and that he has chosen him as his servant and will establish his authority in verse 23.

I. Introduction to the Word of the LORD (20-21a)

A. The Source and Date of the Word of the LORD (20)

B. The Commission of Haggai to Speak to Zerubbabel (21a)

II. The LORD's Assurance that He Will Intervene on Behalf of Zerubbabel (21b-22)

A. Assurance of the LORD's Intervention in the World (21b)

B. Assurance of the LORD's Intervention against the Kingdoms (22a)

C. Assurance of the LORD's Intervention against the Armies (22b)

III. The LORD's Assurance that He Will Establish Zerubbabel as His Chosen Servant (23)

A. Assurance that the LORD Will Use Zerubbabel as His Servant (23a)

B. Assurance that the LORD Will Establish the Authority of Zerubbabel (23b)

C. Explanation that the LORD Has Chosen Zerubbabel (23c)

Message or Messages

Zerubbabel should continue to trust in the LORD and rebuild the temple because the LORD of Armies has declared that he will shake the heavens and the earth, overturn and destroy the authority and power of kingdoms, and overthrow and bring down those who ride against them on chariots and horses. Zerubbabel should continue to trust in the LORD and rebuild the temple because the LORD will use him as his servant and will establish his authority for he has chosen him.

Analysis of the Details

Introduction to the Word of the LORD

The word of the LORD is introduced with the source and date and commission of Haggai to speak to Zerubbabel in verses 20-21, "The word of the LORD came to Haggai a second time on the twenty-fourth [day] of the month. 'Speak to Zerubbabel governor of Judah saying.'" The source of the word is the LORD. Haggai is just the intermediary. The words of Haggai's prophecy are repeatedly identified as the word of the LORD throughout the book and four times in this passage (verse 20 and three times in verse 23). The date is the twenty-fourth day of the ninth month. Zerubbabel has been leading the people to rebuild the temple since four months previously when Haggai first delivered the LORD's appeal to begin work on the temple. He has had to deal with their reluctance to begin work because of their preoccupation with their own interests, their disappointment and discouragement because the temple that was taking shape could not compare to Solomon's temple, and their presumption and superficial commitment to God. Haggai's commission is to speak to Zerubbabel. Zerubbabel is identified as the governor; however, he is the direct descendant of King Jehoiachin.

The LORD's Assurance that He Will Intervene

On behalf of Zerubbabel

The LORD assures Zerubbabel through Haggai that he will intervene on his behalf in verses 21-22. The LORD assures Zerubbabel that he will intervene with power on his behalf in the world, the kingdoms, and the armies.

**Assurance of the LORD's intervention in the world**. The LORD assures Zerubbabel through Haggai that he will intervene with power on his behalf in the world at the end of verse 21, "I will shake the heavens and the earth." Zerubbabel was struggling to rebuild the temple in a hostile environment. The language of this assurance stresses the sovereignty of the LORD over his creation. The LORD is depicted as taking the heavens and the earth into his hands and shaking them. This imagery suggests the thunderstorm and earthquake that literally shake the heavens and the earth and are often used as portents of God's power. However, this imagery chiefly depicts God's power at work within the world to help Zerubbabel. The LORD will move heaven and earth for Zerubbabel. The LORD is sovereign over the heavens and the earth and these present no obstacle for him.

**Assurance of the LORD's intervention against the kingdoms**. The LORD assures Zerubbabel through Haggai that he will intervene with power on his behalf against the kingdoms at the beginning of verse 22, "I will overturn the throne of kingdoms and destroy the strength of the kingdoms of the races." Zerubbabel was struggling to rebuild the temple and encountering opposition from the surrounding nations. The authority and power of these nations is indicated with "the throne of the kingdoms" and "the strength of the kingdoms of the races." Thrones were the seat of the ruler of the nation and emblematic of their sovereign authority. The noun translated "strength" is normally used as here for national strength. Compared to these nations Judah was weak and Zerubbabel's authority was insignificant. Nonetheless, the LORD assures him that the authority and strength of the kingdoms will be overturned and destroyed. The verb translated "overturn" is probably meant in the sense of "overthrow" and is nearly synonymous with "destroyed." This is the verb that is used to describe the LORD's destruction of Sodom and Gomorrah (Genesis 19:21, 25, and 29). Taylor maintains that the participle is used here to emphasize the imminence of the LORD's intervention (Taylor, 192). The LORD is sovereign over the kingdoms of the earth and their opposition presents no obstacle to him.

**Assurance of the LORD's intervention against the armies**. The LORD assures Zerubbabel through Haggai that he will intervene with power on his behalf against the armies at the end of verse 22, "I will overturn the chariot and its riders and the horses and their riders will go down, each by the sword of his brother." Zerubbabel was struggling to rebuild the temple and encountering opposition from the surrounding nations. Chariots and horsemen were the elite fighting units that the rulers of those nations had to enforce their authority and power. Compared to the military might of these nations Judah was weak and Zerubbabel's authority was insignificant. Nonetheless, the LORD assures him that the chariots and horsemen of these kingdoms will be overturned and go down. The verb translated "overturn" probably means more than just that the LORD will tip them over. It is probably used in the sense of "overthrow" and is nearly synonymous with "destroy" (see 22a). Similarly, "go down" probably is used in the sense of "fall in battle" or "die." The miraculous nature of this promised victory over their enemies is stressed. The LORD will turn them against one another. As Baldwin observes, "The fact that Judah is small and defenseless makes no difference when God says I will overthrow. He will act, and Judah will not need to fight" (Baldwin, 54). The LORD is sovereign over the kingdoms of the earth and their armies present no obstacle to him. Therefore, Zerubbabel should continue to trust in the LORD and rebuild the temple because the LORD of Armies has declared that he will shake the heavens and the earth, overturn and destroy the authority and power of kingdoms, and overthrow and bring down those who ride against them on chariots and horses.

The LORD's Assurance that He Will Establish

Zerubbabel as His Chosen Servant

The LORD assures Zerubbabel through Haggai that he will use him and establish his authority as his chosen servant in verse 23. The LORD assures Zerubbabel that he will use him as his servant and establish his authority; and explains that he has chosen him.

**Assurance that the LORD will use Zerubbabel as his servant**. The LORD assures Zerubbabel through Haggai that he will use him as his servant at the beginning of verse 23, "'On that day,' a declaration of the LORD of Armies, 'I will take you Zerubbabel son of Shealtiel my servant,' a declaration of the LORD." The divine origin of this assurance is stressed. This is "a declaration of the LORD of Armies" and "a declaration of the LORD." Therefore, this assurance can be fully relied upon. This assurance is related temporally to the preceding assurance ("On that day"). The LORD will use Zerubbabel as his servant on the same day that he intervenes on his behalf in the world, against the kingdoms, and against the armies. The verb translated "I will take" is probably used in the sense of "take in hand" or "appropriate for use." As Taylor says, "The LORD will "take" Zerubbabel in the sense that he has chosen him for a unique role in connection with the momentous events described in this passage" (Taylor, 196). The LORD addresses Zerubbabel as "my servant." God often refers to Israel "my servant." This designation is also used for individuals who had a specific role in God's plan such as Abraham, Isaac, Jacob, Moses, Joshua, David, and the prophets. It is in this latter sense that the address is being used here. Zerubbabel had a special function in God's purpose.

**Assurance that the LORD will establish the authority of Zerubbabel**. The LORD assures Zerubbabel through Haggai that he will establish his authority in the middle of verse 23, "and I will establish you like [my] signet ring." The verb translated "I will establish" means "to put" or "set in place" and is used here to stress that the LORD will make his authority unshakeable. The noun translated "signet ring" refers to the seal that was worn by the king either on a chain around his neck or on the finger of his right hand and was used to attest to the royal authority of an official document. Hot wax was dripped on the document and the imprint of the seal was impressed on the wax. Thus Zerubbabel is assured that he will be the one through whom the sovereign authority of the LORD was carried out. As Taylor concludes, "the signet ring figuratively portrays Zerubbabel as one who uniquely represented divine authority and who appeared as the Lord's coregent" (Taylor, 198). Many scholars point to Jeremiah 22:24 where King Jehoiachin is portrayed as a signet ring pulled off and cast away. They conclude that this passage directly alludes to this instance and restores the authority of the Davidic king. Baldwin also notes regarding the signet ring, "It was so precious that, to guard it against theft, it was usually worn on the king's person" (Baldwin, 54). Therefore, she concludes, "He too would be kept safe to fulfill his God-appointed destiny" (Baldwin, 55).

**Explanation that the LORD has chosen Zerubbabel**. The LORD explains to Zerubbabel through Haggai that he has chosen him at the end of verse 23, "'for I have chosen you,' a declaration of the LORD of Armies." The verb translated "I have chosen you" is used for the divine choice of Abraham and thereby Israel as his special people. It is also used for the divine choice of the Levites and priests as well as the king, especially David. Thus it indicates here that Zerubbabel is God's chosen servant. The divine origin of this assurance is stressed. This is "a declaration of the LORD of Armies." Therefore, this assurance can be fully relied upon. Therefore, Zerubbabel should continue to trust in the LORD and rebuild the temple because the LORD will use him as his servant and will establish his authority for he has chosen him.

Application of the Message

The passage reflects a situation in which Zerubbabel was leading the people of Judah and Jerusalem to rebuild the temple; however, he was encountering opposition from surrounding nations and the people of Judah and Jerusalem are preoccupied with their own interests, disappointed and discouraged, and only superficially committed to God. As a result he was discouraged and probably considering the abandonment of the project. Christian leaders today are also seeking to lead God's people to do God's work in spite of the opposition of the enemies of the church and reluctance of the members of the church. This correspondence between the original and modern situation provides a strong basis for applying the message of this passage to the modern context. The passage seems to be contextualized. The passage is specifically addressed to Zerubbabel, a specific person in the history of Israel. In addition, Christians are not rebuilding the temple. Furthermore, Christian leaders don't lead Christians into actual combat against the forces that oppose them. Nonetheless, the passage was preserved in Scripture, presumably for the sake of later leaders of Israel for whom the temple was already a completed reality. Some may also question in what sense the assurances in this passage can be applied to church leaders since they seem to be expressed in near eschatological language. Indeed, many believe that these assurances will only be fulfilled at the return of Jesus, the Messiah. Nonetheless, these assurances were no doubt meaningful to Zerubbabel even though they were not fully realized in him and can be meaningful for church leaders as well. More specifically, one of the assurances relates to the overthrow of cavalry and chariots. This assurance needs to be related to contextual equivalents since these are not employed in modern warfare. Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will intervene with power in the world, use them as his servants, and establish their authority, for he has chosen them.

Communication of the Message

**Title** : I WILL ESTABLISH YOU

**Objective** : The objective of this message is to encourage Christian leaders to trust in the LORD and do his work.

**Proposition** : Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will intervene with power in the world, he will use them as his servants, he will establish their authority, and he has chosen them.
Introduction

Christian leaders today are seeking to lead God's people to do God's work in spite of the opposition of the enemies of the church and reluctance of the members of the church. As a result, they often become discouraged and may even contemplate quitting. Similarly, Zerubbabel was leading the people of Judah and Jerusalem to rebuild the temple. However, he was encountering opposition from surrounding nations and the people of Judah and Jerusalem were preoccupied with their own interests, discouraged by the disappointing results of their efforts, and presumptuous and only superficially committed to God. As a result he was discouraged and probably considering the abandonment of the project. In response, the LORD gave him some divine assurances so that his faith and determination to rebuild the temple would be renewed. These divine assurances can also renew our faith in God and determination to do his work. _Read Haggai 2:20-23_.

I. Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will intervene with power in the world.

A. Zerubbabel was struggling to rebuild the temple in a hostile environment.

B. The LORD assures Zerubbabel through Haggai that he will intervene on his behalf in the world in verse 21, "I will shake the heavens and the earth." The language of this assurance stresses the sovereignty of the LORD over his creation. The LORD is depicted as taking the heavens and the earth into his hands and shaking them. This imagery suggests the thunderstorm and earthquake that literally shake the heavens and the earth and are often used as portents of God's power. This imagery chiefly depicts God's power at work within the world to help Zerubbabel. The LORD will move heaven and earth for Zerubbabel. The LORD is sovereign over the heavens and the earth and these present no obstacle for him.

C. The LORD assures Zerubbabel through Haggai that he will intervene with power on his behalf against the kingdoms in verse 22, "I will overturn the throne of kingdoms and destroy the strength of the kingdoms of the races." Compared to these nations Judah was weak and Zerubbabel's authority was insignificant. Nonetheless, the LORD assures him that the authority and strength of the kingdoms will be overturned and destroyed. The verb translated "overturned" is nearly synonymous with "destroyed." This is the verb that is used to describe the LORD's destruction of Sodom and Gomorrah (Genesis 19:21, 25, and 29). The LORD is sovereign over the kingdoms of the earth and their opposition presents no obstacle to him.

D. The LORD assures Zerubbabel through Haggai that he will intervene with power on his behalf against the armies in verse 22, "I will overturn the chariot and its riders and the horses and their riders will go down, each by the sword of his brother." Chariots and horsemen were the elite fighting units that the rulers of those nations had to enforce their authority and power. Compared to the military might of these nations Judah was weak and Zerubbabel's authority was insignificant. Nonetheless, the LORD assures him that the chariots and horsemen of these kingdoms will be overturned and go down. The miraculous nature of this promised victory over their enemies is stressed. The LORD will turn them against one another. The LORD is sovereign over the kingdoms of the earth and their armies present no obstacle to him.

E. _Illustration of Gods Intervention with Power_

F. Application--Certainly God had a unique calling for Zerubbabel. Nonetheless, as a leader, God also has a unique calling for you. Therefore, you should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will intervene with power in the world.

II. Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will use them as his servants.

A. The LORD assures Zerubbabel through Haggai that he will use him as his servant in verse 23, "'On that day,' a declaration of the LORD of Armies, 'I will take you Zerubbabel son of Shealtiel my servant,' a declaration of the LORD."

B. The LORD will use Zerubbabel as his servant on the same day that he intervenes on his behalf in the world, among the kingdoms, and among the armies.

C. The verb translated "I will take" is probably used in the sense of "take in hand" or "appropriate for use."

D. The LORD addresses Zerubbabel as "my servant." God often refers to Israel "my servant." It is also used for individuals who had a specific role in God's plan such as Abraham, Isaac, Jacob, Moses, Joshua, David, and the prophets. It is in this latter sense that the address is being used here. Zerubbabel had a special function in God's purpose.

E. _Illustration of the Privilege and Responsibility of being God's Servant_

F. Application--Certainly God had a unique calling for Zerubbabel. Nonetheless, as a leader God also has a unique calling for you. Therefore, you should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will use you as his servant.

III. Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will establish their authority.

A. The LORD assures Zerubbabel through Haggai that he will establish his authority in verse 23, "and I will establish you like [my] signet ring."

B. The verb translated "I will establish" means "to put" or "set in place" and is used here to stress that the LORD will make his authority unshakeable. The noun translated "signet ring" refers to the seal that was worn by the king either on a chain around the neck or on the finger of the right hand and used to attest to the royal authority of an official document. Hot wax was dripped on the document and the imprint of the seal was impressed on the wax. Thus Zerubbabel is assured that he will be the one through whom the sovereign authority of the LORD is carried out.

D. _Illustration of the LORD Establishing the Authority of His Servant_

E. Application--Certainly God had a unique calling for Zerubbabel. Nonetheless, as a leader God also has a unique calling for you. You should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will establish your authority.

VI. Christian leaders should continue to trust in the LORD and do his work because the LORD of Armies has declared that he has chosen them.

A. The LORD explains to Zerubbabel through Haggai that he has chosen him in verse 23, "'for I have chosen you,' a declaration of the LORD of Armies."

B. The verb translated "I have chosen you" is used for the divine choice of Abraham and thereby Israel as his special people. It is also used for the divine choice of the Levites and priests as well as the king, especially David. Thus it indicates here that Zerubbabel is God's chosen servant.

C. _Illustration of the Honor and Obligation of Being Chosen by the LORD_

D. Application--Certainly God had a unique calling for Zerubbabel. Nonetheless, as a leader God also has a unique calling for you. Therefore, you should continue to trust in the LORD and do his work because the LORD of Armies has declared that he has chosen you.

Conclusion

Christian leaders today are seeking to lead God's people to do God's work in spite of the opposition of the enemies of the church and reluctance of the members of the church. As a result, they often become discouraged and may even contemplate quitting. Similarly, Zerubbabel was leading the people of Judah and Jerusalem to rebuild the temple. However, he was encountering opposition from surrounding nations and the people of Judah and Jerusalem were preoccupied with their own interests, discouraged by the disappointing results of their efforts, and presumptuous and only superficially committed to God. As a result he was discouraged and probably considering the abandonment of the project. In response, the LORD gave him some divine assurances so that his faith and determination to rebuild the temple would be renewed. These divine assurances can also renew our faith in God and determination to do his work. You should continue to trust in the LORD and do his work because the LORD of Armies has declared that he will intervene with power in the world, he will use you as his servant, he will establish your authority, and he has chosen you.

### SELECTED BIBLIOGRAPHY

Baldwin, Joyce G. Haggai, Zechariah, Malachi. _Tyndale Old Testament Comme_ ntaries. Downer's Grove, IL: Inter-Varsity Press, 1972.

Brown, Francis, S. R. Driver, and Charles A. Briggs. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1969.

Merrill, Eugene H. Haggai, Zechariah, Malachi: An Exegetical Commentary. Chicago, IL: Moody Press, 1994.

Moore, T. V. Haggai, Zechariah, and Malachi. _Geneva Series of Commentaries_. Bath, Avon: The Bath Press Ltd. for The Banner of Truth Trust, first publish in 1856.

Motyer, J. Alec. "Haggai" in _The Minor Prophets: An Exegetical & Expository Commentary_, Vol. 3. Grand Rapids, MI: Baker Books, 1998.

Smith, Ralph L. Micah-Malachi. _The Word Biblical Commentary_ , Vol. 32. Waco, TX: Word Books, 1984.

Taylor, Richard A. "Haggai" in _The New American Commentary_ , Vol. 21A. Nashville: TN: Broadman & Holman Publishers, 2004.

Wolf, Hans Walter. Haggai: A Commentary. Translated by Margaret Kohl. Minneapolis, MN: Augsburg Publishing House, 1988.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at https://www.smashwords.com/profile/view/drwhlawson. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

