TEXT: Haggai 1:1-11

SUBJECT: Exposition of Haggai #1

I hope this evening to begin a series of expository sermons on the prophecy of Haggai. But first, a little on the background of the man and his inspired product.

About Haggai himself, we know nothing but that he was a prophet of the LORD, accurate in his knowledge, and utterly fearless in its presentation. He was a contemporary of Zerubbabel, Joshua the High Priest, and Zechariah; a generation younger than Nehemiah and about that much older than Malachi.

His prophecy is dated from "the second year of King Darius, in the sixth month, and on the first day of the month". This translates to c.520 B.C. Thus, he lived in "the post-exilic era"--the time after Israel returned to its homeland from the East.

As to the outline of the prophecy itself, nothing could be simpler. It consists of five short sermons, each dated. The first was preached in "the second year of King Darius, in the sixth month and the first day of the month". The last came on "the twenty-fourth day of the ninth month" in the same year. Thus, his work encompassed of all twelve weeks. But what a twelve weeks they were! During that short span, Israel was "turned upside down". It moved from a self-seeking and slothful nation to "a peculiar people, zealous of good works". And what brought about the change? Only the grace of God, of course. But how did He bestow it? Through the truth--both encouraging and convicting. And so it was and must be: "Sanctify them through Your truth; Your word is truth".

And so, tonight, we come to the prophet's first sermon, as found in 1:1-11.

The opening verse acquaints us with the principals. The first is "Haggai the prophet". A "prophet" is often confused with "a fortune teller" or a man able to predict the future. This is sometimes true; but not always, or primarily. A "prophet" is "one who speaks for another". Aaron, hence, was said to be "the prophet of Moses"--not because he told of his brother's future, but because he spoke on his behalf". Knowledge was found in Moses. But he revealed it to Aaron, who in turn, published it for others to hear. The same is true of Haggai. He is not forseeing the apocalypse or predicting the rise of Napoleon, but speaking for God.

Next, we find to whom he is speaking: "Zerubbabel, the son of Shealtiel, and Joshua, the son of Jehozadak, the high priest". Who are they? Zerubbabel was of royal blood, and would have been king, had Judah remained an independent nation. But he was no "pretender" to the throne, but had been appointed by Cyrus to govern Jerusalem and its suburbs. And this he did well, with a zeal for God and more than a little tact. He was a model prince, ruling "justly, in the fear of God".

But who is "Joshua"? He is not the man who led Israel into Canaan, of course, but a much later figure. He is the High Priest, and a man of spotless character. He had rebuilt the altar of the LORD and laid upon it the first offerings of praise. And, during a temptation that might well have destroyed his nation, Joshua stood firm against any cooperation with the Samaritan mongrels and idolaters.

So outstanding are these two men, that both become types of Christ, Zerubbabel at the end of this prophecy, and Joshua in the one to follow. Yet even these men must submit to the censure of heaven. For the message itself is anything but "positive" or "upbeat".

But Haggai, Zerubbabel, and Joshua are not the only actors on stage. There is Another who stands behind them, and speaking the only lines worth hearing, "The LORD of Hosts". This title reminds them of both His majesty and condescension. He is the King of "the mighty ones, armies of superhuman creatures". But He is also concerned for an obscure, poverty-stricken race of slaves. Yes; He is "the LORD of Hosts"--but He also "thinks on the poor and needy".

And so, this is the introduction: the speaker is Haggai, the audience is Jerusalem's governor and high priest, and the message is the LORD's.

But then, what does The LORD of Hosts have to say? vv.2-6 tell us.

First, He discerns the mind of His hearers: "This people says, `The time has not come, the time that the LORD's house should be built'". Remember, Israel had been brought back from captivity for the sole purpose of rebuilding God's Temple and thereby reestablishing His worship in the world. And, when they first got there, they were "on fire" to do this work. But then, obstacles arose; first political, then moral, and finally, economic. And now the work had screeched to a grinding halt.

But observe, nobody was denying that the work ought to be done! On this there was a strong concensus among the Jews. "Of course, the work needs doing...but not now". And the delay was justified by the nation's poverty. They had "sown much and brought in little...eaten, but not been filled...drunk, but not had enough...clothed themselves, but nobody stayed warm...and the money they meant to save had, somehow or another, disappeared".

But then God puts the lie to their "reasons". They were poor--no doubt about that--but not so poor that they themselves couldn't "dwell in (their) paneled houses".

Their problem, therefore, was not poverty at all--but priority. They had put themselves and their homes ahead of God and His House.

Then, the LORD answers their behavior in three ways:

This was a bitter chastisment for them to bear. But it was not inflicted with hate or malice. It was "for their good"; to teach them a valuable lesson, but one not easy to learn: We can only expect God to honor those who honor Him.

This is especially true with money. Not always, but often. Sometimes, the wicked flourish and the righteous go without. But not usually. "Once I was young, but now I am old, yet I have not seen the righteous forsaken or his seed begging bread".

Ordinarily, those who "sow sparingly, reap sparingly. And those who sow bountifully also reap bountifully". And, in the context, of II Corinthians 9, this refers to "giving to the Lord's work"--or not. Another Scripture is Galatians 6:6-7: "Let him who is taught the word share in all good things with him who teaches. Do not be deceived, God is not mocked, whatever a man sows, that shall he also reap". A third passage is Proverbs 3:9-10: "Honor the LORD with all your possessions, and with the firstfruits of all your increase; so your barns will be filled with plenty, and your vats will overflow with new wine". A fourth is Luke 6:38, "Give and it will be given to you; good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you". Another, Proverbs 11:24: "There is he who scatters and yet increases; and there is he who withholds more than is good, but it only tends to poverty". One more: "The liberal soul shall be made fat; and he who waters will be watered himself", Proverbs 11:25. One final verse, and it is the most interesting of them all, I Timothy 5:9-10. The subject is "the care of widows in the church". There were a lot of needy people in the churches, especially old widows. But not everyone was "worthy" of being put on "the list". Their qualifications were: (1) sixty years old or above; (2) wife of one man; (3) well known for good works; (4) good mother; (5) lodged strangers; (6) washed the saints' feet; (7) relieved the afflicted; and (8) was diligent for all good works. Now, note this: at least three of the eight conditions had reference to how she spent her money! Misers need not apply. If the ladies had not supported the church, the church was not to support them!

And so, let me sum it up: In general (but with exceptions) those who generously support the LORD's work, prosper. And those who don't, will not.

This gives no one the right to pass judgment on another, lest you be like Job's friends. But it should make every Christian do a little soul-searching. Maybe your financial problems are not due to "the recession"; but to something closer to home: wrong spending priorities. Are you honoring God with your money (at least 10 % given with joy)? If not, you would do well to think hard and long about this prophecy. "Can you afford to do this?" That's a foolish question! "Can you afford not to?" is better.

The ancient prophet, then, has a very modern message, doesn't he? He calls us all to do five things: