Reflections on "Get to Work" Haggai 2: 1-9

Another minor prophet, this week Haggai.  I intentionally tried to start the sermon with a story instead of a recap of what we have already done in the minor prophet series and/or historical context for the minor prophet.  To make it work in the Chapel, I had a few of those comments before the Scripture lesson, which gave the information needed but in a different way than most weeks.  In the Sanctuary service, I forgot to do the introductory remarks before the Scripture.  I was going to just skip them, but when I looked out at the congregation I noticed one of our biggest crowds of the summer (it was our Giving Tree dedication Sunday), and realized that the information might be helpful to some who have not been hearing the sermons on the minor prophets every week.  Thus, the Sanctuary sermon began like a lot of the sermons this summer with a reminder that we are in a series on the minor prophets and some info about the historical context.  So much for trying to vary my preaching.

as I read the text in the Chapel service, it struck me that the passage that talks about it being God's gold and God's silver being used to rebuild the Temple might make for a good sermon one day.

“Get to Work” FPC, Troy; 8/16/15; Minor prophet series; Haggai 2: 1-9

Introduction:

Thirty-five years ago, when ethicist- theologian Stanley Hauerwas was teaching at Notre Dame, he was involved with a Methodist Church in South Bend. The story of this church was typical—they were located downtown and as the downtown began to struggle, so did the church. Changing, challenging neighborhood, dwindling membership—BUT they saw their mission and were committed to staying downtown. Then the roof began to leak badly. They got estimates. They could do a patch job for 2000… …or they could do it right for $10,000. One option was a tough swallow. The other option felt like climbing Mt. Everest. After much debate, it was clear to the church that the $10,000 option made the most sense. The debate was fierce though: HOW could they consider themselves as being committed to the city, and to the poor by spending so much…on themselves? What witness was this to their neighborhood? Well, Hauerwas says, the neighbors noticed. As soon as the scaffolding went up, the neighbors noticed that¬ only was the church repairing its roof, it was doing it in FIRST CLASS fashion. …And the response of the neighborhood was NOT to be scandalized…but ENCOURAGED. The church was told by several neighbors: “You have said by this action that you were serious when you said you were going to STAY in our neighborhood.” NOT ONLY that…but the church had been sharing its building with a Pentecostal church. The pastor of that church said to the pastor of the Methodist church: “You know, we share your building, but we DON’T share your values. We do not trust you or your ministry. As a matter of fact, your building is SHABBY. You’ve welcomed us, but into a place of disrepair. “But NOW…we’re beginning to believe that you are true to your promise and to a SHARED vision.” “Who would have known,” Hauerwas said, “that a boring, contentious decision in a board meeting about a ROOF…would end up being a PROPHETIC action?” Grace Covenant Presbyterian Church Asheville, North Carolina 15 February 2015 Sermon: “Can a Building be a Prophet?” Mark Ramsey

a. Who would have known? The minor prophet Haggai would have known.

1. He has returned to Jerusalem with other exiles as as part of Persia's approach to dealing with its empire after the defeat of Babylon.

2. Whereas Babylon brought the Judeans into exile, Persia approach was to send the exile back to rebuild their homes, which Persia hoped would provide stability and financial resources for the empire.

3. Issues – some were legal. For instance, ownership of property issues. One of the challenges faced with the returning exiles revolved round property issues. Did the returning exiles have property rights for the property they held before being exiled, or did the new landowners maintain their property rights? A form of collectives were established that allowed for shared ownership among families who were returning and those who had stayed.

4. emotional – imagine you are one of the exiles returning, so excited to be back. Full of energy to rebuild the place you've been dreaming about for all those years in exile.

5. But, imagine if you are one of those who has stayed. You had made accommodations and figured out how to live your lives and worship God despite the Temple that lay in ruins.

6. Now, here are these returning exiles – they had not suffered with you; they did not know the new customs that had been developed. All they can talk about is the changes that need to take place now that they are back home in Jerusalem.

7. For all these people, the exiles who have returned and the ones who never left, Haggai brings a word from God --”get to work. Rebuild the Temple.”

8. God's house needs to be repaired and made the center piece of their worship, their community, their shared live.

b. We know the importance of a building and what it can represent.
1. Presbyterians have been here in Troy over 200 years.
2. this church has had a presence on the corner of Walnut and Franklin for 150+ years.
3. We now have a building complex that covers the whole block of Walnut from Franklin to W. Main.
4. a place where we gather each week to worship, yes.
5. but also place where God's work is done.
6. In the civil war era, this would have been known in the community as the place where everyone gathered to pray as they sent their loved ones off to war.

I can hear a mother tearfully noting that the last time they prayed with her son before he went off and was killed in battle was right here in this church.

7. In the early 20^th century, this church would have been known as the place where those women gathered who were part of the Prohibition movement.

I can hear someone talk with an admiring tone about those crazy women who meet at that church to plan their war on the bars in town.

8. Now, when I tell someone I am the minister at the First Presbyterian Church, people say things like, “that's where AA or NA meets,” or “Breakfast Club,” or the church that does the back to school thing!”

Our building and the ministries it represents serves as a sign in Troy, Ohio that God is present and that God is not done yet.

c. Center of the their lives

1. Before the exile, the Temple had become almost a royal chapel. Although it symbolized the hopes and reams of God's people, it was primarily the place where royalty and priests went.
2. After the exile, the Temple took on a much greater role as the center of the social and economic activity of the Judeans.

Haggai knew that the Temple was more than just a building, it was the place that stood as testimony to the God who was still in their midst.

Move 2: The prophet Haggai,whose name means in Hebrew, “make a pilgrimage” has returned to the Holy city to tell God's people to rebuild the Temple.

a. And the people actually listened to him.

1. From a preacher's standpoint, I wonder if Haggai is surprised by their response.

2. people often share comments with me about the sermons. Typically, a comment about something they heard or some story that I told. I like to hear comments about the sermons, or most of the comments!
3. Every once in awhile I have a conversation with someone about a change they are making in their life, and when we start talking about it, they say something like, “Well, when you read that Scripture,” or “you said in your sermon.”
4. It sort of catches me off guard.
5. And, to tell you the truth, sort of scares me.
6. But that's what happened to Haggai. His words were not some interesting comment from God, but a call to action.
b. Harvey Cox, who is a professor of Divinity at Harvard University and the Harvard Divinity School tells the story of being jailed during the civil rights movement.

The jail practiced segregation, so the white protesters were in a cell at one end of the jail and the black protesters were in a cell at the other end of the jail.

They were arrested on that Saturday and there were no plans for their release until at least Monday.

Cox notes that the jail warden happened by his cell on Saturday night and shared that the black protestors had asked for a Bible so that they could have Sunday School and church services in their cell the next morning. The warden agreed to get them a Bible and told Cox, “Can't do no harm” to let them have a Bible.

The next morning the whole jail filled with singing of gospel songs, preaching from the Exodus story about being led out of bondage, and prayers for deliverance and strength coming from the young, black protesters who were holding church.

As Cox reflected on the warden's comment that the Bible could do no harm, he noted that the reason these young blacks were in jail was because they had been reading the Bible.

And not just reading the Bible, but laying claim to the fact that God's story of liberation was not just a story, but “it was their story.” It shaped their lives and gave them the courage and desire to protest the inequality and discrimination in the world (How to Read the Bible, Harvey Cox, 7-8).

The bible “can't do no harm,” but it can empower and inspire people to change their lives and the world.

Move 3: Final thought – God's desire is transformation of the whole world.

a. Haggai mentions three names: Haggai, who is the prophet with a word from God; Zerubbabel the governor of Judah appointed by the king of Persia; and Joshua, the high priest.

1. The work God calls the Judeans to will involve both the government and Temple officials.

2. God's realm of activity is not just the religious, but all of life.

b. And this worldview expand beyond even Jerusalem.

1. Haggai finishes with a reminder that it is not just about Jerusalem, but the whole world.

2. Darius may be king of Persia, but God is actually in control.

Conclusion: God has a word for us. Get to work.

Resources consulted: The New Interpreter's Bible, Vol. VII.

Theology of the Prophetic Books: The Death and Resurrection of Israel, Donald E. Gowan