Haggai 2:1-9

The Future Glory of the Temple

^1:15b In the second year of King Darius, ^2:1 in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Haggai, saying: ² Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say, ³ Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? ⁴ Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, ⁵ according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. ⁶ For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; ⁷ and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. ⁸ The silver is mine, and the gold is mine, says the LORD of hosts. ⁹ The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts. (Haggai 2:1-9, NRSV)

On October 28, 2007 (the Sunday closest to October 26, Year One), when the reading was Haggai 1:1-2:9, comments were repeated with editing and supplement from October 23, 2005 (the Sunday closest to October 26, Year One). The comments on Haggai 1:1-15 were used yesterday; the comments on Haggai 2:1-9 are repeated here with the connection in the dating noted.

Yesterday’s reading began with a date. “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 prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest. The sixth month would be Elul (Neh. 6:15); according to Gregory Mobley, the date by our calendar is “August 29, 520 BCE” (NOAB, 3^rd ed., on Hag. 1:1).

About a month later, “In the second year of King Darius, in the seventh month (Tishri, the month-name, not found in the Hebrew Bible), on the twenty-first day of the month, that is “October 17:520 BCE” (Mobley, on Hag. 2:1). Mobley adds, “This date, the twenty-first day of the seventh month, would place the oracle during the festival of booths (Lev. 23:33-36, 39-42),, which would make the reference to the Exodus (2:5) all the more appropriate” (Ibid.). The LORD directs Haggai to encourage the people. He is to ask about people who saw the first temple. “Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say, Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing?” (Hag. 2:2-3). This calls attention to the meagre beginning, and the desolation left by the Babylonian army. But Zerubbabel, Joshua and the others are to take courage. “Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear” (vv. 4-5). According to W. Sibley Towner, “Haggai compares the spirit of God in the midst of the community of his day to the manifestation of God’s presence in the pillars of cloud and fire during the exodus from Egypt (Ex. 13:20-21)” (HarperCollins Study Bible, rev. ed., 2006, on Hag. 2:4-5). “Once again,” says the LORD, “in a little while, I will shake the heavens and the earth and the sea and the dry land” (v. 6). “By using the style of war oracles (take courage; I am with you; do not fear; cf. Deut. 31:7; Josh. 1:9), the prophet rhetorically casts the building drive as nothing short of heroic” (Mobley, on vv. 4-6). And the oracle predicts that the wealth of the nations will be gathered to the Jerusalem, giving it a greater splendor than that of Solomon’s temple. “The treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts” (v. 7). “The silver is mine, and the gold is mine, says the LORD of hosts” (v. 8). “The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts” (v. 9).

According to Ehud Ben Zvi,

The divine message reported here does not deal with the construction of the Temple per se, but with the question of whether the new Temple is an appropriate Temple for the LORD. The underlying issue is the plain incongruity between the expected glory of the house of a king who is sovereign over all and the absolute lack of splendor of a relatively small temple of a minor, poor province (cf. Ezra 3:12-13). Can this temple be appropriate? May they expect such a temple to be pleasing to the LORD, even if it has not received the type of legitimating sign seen at the completion of the first Temple (1 Kings 8:10-12)? Would the LORD be with them in such a case? (The Jewish Study Bible, 2004, p. 1246, on Hag. 1:15b-2:9)

Later, as we know, Herod the Great went to great lengths in repairing and refurbishing the temple of his time, bringing it to a splendor which, in material terms, in fact exceeded that of Solomon’s temple. But in his day there were those who questioned the legitimacy of the Jerusalem temple–better, the legitimacy of its leadership–for example, the Essenes of Qumran, and Jesus. But Ben Zvi sees the potential for legitimacy in Haggai’s oracles. As to the questions he raises, that is, questions in the minds of Judeans in the time of Haggai, he says,

The report [i.e., still Hag. 1:15b-2:9] serves to allay these concerns of both the people described in the book and, above all, the readers for whom the book was written, since the incongruity characterized their days too. Further, according to the book, it was the lord who answered these questions and legitimized the readership’s Temple. Still the text recognizes the incongruity and maintains that in the future it will be rectified. (Ibid.)

Of the statement that the wealth of the nations will be gathered to the Jerusalem (Hag. 2:7-8), Ben Zvi says, “Here the text assumes common, ancient Near Eastern concepts, namely that the wealth of a dominion should flow to the house of the ruler of the dominion, and that the manifestation of the glory of a king relates to the wealth flowing to him from the different nations and places under his dominion” (Ibid.). He quotes “the Rabbis,” who see in the words, “silver is Mine and gold is Mine” (v. 8 NJPS), teaching that gaining silver or gold is not an appropriate goal for mortals. Instead they stressed that Torah and good deeds are such goals. See m[ishnah] ’Avot 6.9)” (on v. 8).

Revelation 3:1-6

3:1 "And to the angel of the church in Sardis write: These are the words of him who has the seven spirits of God and the seven stars:

"I know your works; you have a name of being alive, but you are dead. 2 Wake up, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God. 3 Remember then what you received and heard; obey it, and repent. If you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 4 Yet you have still a few persons in Sardis who have not soiled their clothes; they will walk with me, dressed in white, for they are worthy. 5 If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father and before his angels. 6 Let anyone who has an ear listen to what the Spirit is saying to the churches (Revelation 3:1-6, NRSV)

The following comments are repeated here with editing and supplement from December 10, 2005 (Saturday in the week of the Second Sunday of Advent, Year Two):

John's letters to churches continue, to Sardis (Rev. 3:1-6), for today) and after a break on Sunday, to Philadelphia (vv. 7-13), for Monday, and to Laodicea (vv. 14-22) for Tuesday. According to Pheme Perkins, Sardis was “the regional capital of Lydia in the province of Asia Minor . . . founded in Seleucid times (third century B.C.). She adds that “the Lydian kings revered the Greek gods, were benefactors of Hellenic sanctuaries, and consulted the oracle at Delphi.” Perkins also notes that “In Roman times Sardis was the center of the imperial cult in the region [that is, worship of the emperor]” (Harper’s Bible Dictionary, 1985, s.v. Sardis). Sardis was “a prosperous city ca. 85 km (55 mi) northeast of Ephesus” (Jean Pierre Ruiz, NOAB, 3^rd ed., on Rev. 3:1-6). According to Bruce M. Metzger, the city was “notorious for it's luxury and licentiousness" (B.M. Metzger, NOAB, 2^nd ed., on Rev. 3:1-6), and John's rebuke of the church--speaking for the Lord--is severe: "I know your works; you have a name of being alive, but you are dead" (Rev. 3:1b). Even what remains “is on the point of death, for I have not found your works perfect in the sight of my God” (v. 2). This church is called to “remember then what you received and heard,” that is, the “gospel” (Metzger, on v. 3), and to “obey it, and repent” (v. 3a); otherwise “I [the Lord] will come like a thief, and you will not know at what hour I will come to you” (cf. 16:15; Mt. 24:42-44; 1 Thess. 5:2). “Those who have maintained spiritual purity will enjoy Christ’s companionship here and will be acknowledged before God in heaven” (Metzger, on vv. 4-5). The Lord promises, “I will confess your name before my Father and before his angels” (v. 5b).

Matthew 24:1-14

24:1 As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple. 2 Then he asked them, "You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down."

Signs of the End of the Age (Mk 13.3-8; Lk 21.7-11)

3 When he was sitting on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will this be, and what will be the sign of your coming and of the end of the age?" 4 Jesus answered them, "Beware that no one leads you astray. 5 For many will come in my name, saying, 'I am the Messiah!' and they will lead many astray. 6 And you will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places: 8 all this is but the beginning of the birth pangs.

Persecutions Foretold (Mk 13.9-13; Lk 21.12-19)

9 "Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. 10 Then many will fall away, and they will betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because of the increase of lawlessness, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And this good news of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come. (Matthew 24:1-14, NRSV)

On July 13, 2006 (Thursday in the week of the Sunday closest to July 6, Year Two), the following comments were combined and revised from an E-mail message sent December 12, 2003, for the weekend, from July 8, 2004 in an email sent July 8, 2004, for July 8-9, and from December 10, 2005 (Saturday of the week of the Second Sunday of Advent, Year Two).

There is an extensive discussion of the parallel passage in Mark 13:1-13, complete with tables of parallel references and texts, in the Archive for August 25, 2007 (Saturday in the week of the Sunday closest to August 17, Year One); for recent comments on Luke’s version, see the Archive for June 22, 2007 (Friday in the week of the Sunday closest to June 15, Year One).

Chapter 24 of Matthew begins with Jesus’ prediction of the destruction of the temple (v. 2), and a question in response from the disciples: “Tell us, when will this be, and what will be the sign of your coming and of the end of the age?” (v. 3). That strikes one as a neat, three-part question, a setup for a three-point sermon--a prediction of the future in three parts. Jesus foretells the destruction of the Jerusalem temple (Mt. 24:1-3; Mk. 13:1-2; Lk. 21:5-7), and continues with what has been called the “Synoptic Apocalypse,” meaning the section of Matthew with parallels in Mark and Luke which presents eschatology, or teaching about the end of the age. In Luke, the question seems focused specifically upon the destruction of the temple (Lk. 21:7), but it is soon clear that Jesus is talking about something more, “for these things must take place first, but the end [my emphasis] will not follow immediately” (Lk. 21:9).

Mark’s version of the question is simpler, lacking the reference to parousia, which has become a Christian technical term for the Lord’s Second Coming. “Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?” (Mk. 13:4, cf. Lk. 21:7). So Jesus begins immediately to talk about “the end [of the age]” which “is not yet” or “is still to come” (Mt. 24:6; Mk. 13:7). Jesus’ instruction here seems “to merge teachings about an immediate destruction of Jerusalem with details associated in Scripture with the end of human history,” teachings that “were set down by the Evangelist in the light of events between AD 30 and 70x” (E.E. Tilden & B.M. Metzger, NOAB. 2^nd ed., on Mt. 24:1-3). Matthew’s reading for today continues with a warning about false “Messiahs” (Mt. 24:5), “wars and rumors of wars” (v. 6), torture, death and hatred for Christians “because of my name” (v. 9), and other dreadful events. Matthew alone seems to focus on the “false prophets” who “will arise and lead many astray” (v. 11), who are not mentioned in the parallel accounts. Compare the reference to “false prophets” in Matthew 7:15, characterized as “thorns” and “thistles,” not “grapes” or “figs.” Luke’s version of this metaphor (6:43-45) has no reference to false prophets. Perhaps Matthew calls this saying of Jesus to mind because the question of “false prophets” or heretical Christian teachers had arisen within his community.

One needs to be cautious, to say the least, in inferring a prophetic time-line from this speech. “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father” (Mt. 24:36). We are even warned not to believe those who would set dates (vv. 23-26). But there are some predictions, of false Messiahs, for example (v. 5), “wars and rumors of wars” (v. 6-7a), and “famines and earthquakes” (v. 7b). Christians will face torture, martyrdom and hatred (v. 9); believers will fall away (become apostate) (v. 10); and false prophets will arise (v. 11). It will be important to “endure to the end” (v. 13) and not let one’s “love grow cold” (v. 12). The “good news of the kingdom will be proclaimed throughout the world.” (v. 14).

In recent years we have heard of terrible atrocities, mass murder, genocide, “wars and rumors of war,” the killing fields of Cambodia, Uganda, Rwanda, Bosnia, and Iraq; these and more remind us of Hitler’s “final solution.” Is it only that we are more aware because our news media are more efficient now, or have people always been so brutally inhuman? The world is also full of stories of courage and compassion, some battling the evil plagues with resignation and a stiff upper lip (Dr. Rieux, the Plague), others more confidently in this assurance: “And remember, I am with you always, to the end of the age” (Mt. 28:20). But, in any case, while taking the warnings of this chapter seriously, it’s also important to remember what Jesus also said, “But about that day and hour no one knows” (v. 36). An older Quaker minister and College President whom I greatly admire once said, “The time came when I threw away all of my sermons about Mussolini the Antichrist!” In deference to his example, I too, will refrain from date setting or construction of eschatological timetables. The important thing is to be ready when God calls.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net