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Eschatological Hope in Haggai: a Homiletic Reading

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Eschatological Hope in Haggai: a Homiletic Reading Page 1 of 13 Original Research Eschatological hope in Haggai: A homiletic reading Author: In this article historical research into Haggai’s eschatological sayings (Hg 2:6–9, 20–23) is 1 Bob Wielenga combined with a homiletic approach to these two sayings, employing a canon-historical Affiliation: methodology. First, Haggai’s silence about the past of the, in 539 bc returned, exiles is 1Unit for Reformed Theology investigated. His evaluation of this period will be compared with the one by Ezra-Nehemiah. and the development of His emphasis on the present time as decision time with a view to the eschatological future, the South African society, will be examined. Attention will be given to the role the rebuilt temple played in his North-West University, Potchefstroom Campus, prophecies, and the kind of contribution he made to prophetic eschatology. Secondly, the South Africa homiletic approach to Haggai’s eschatological sayings requires a canonical reflection on their relationship with the New Testament eschatology with a view to strengthen the community Correspondence to: of faith’s eschatological prospects in the present time. Bob Wielenga Email: [email protected] In hierdie artikel word ’n historiese ondersoek na Haggai se eskatologiese uitsprake (Hag 2:6–9, 20–23) met ’n homiletiese benadering tot albei uitsprake gekombineer met behulp van Postal address: PO Box 13229, Cascades ’n kanon-historiese metodologie. Eerstens word Haggai se stilswye oor die verlede van die 3202, South Africa teruggekeerde ballinge van voor 522 v.C. ondersoek en met die beoordeling van dieselfde tydperk deur Esra-Nehemia vergelyk. Sy nadruk op die huidige tyd as beslissingstyd met Dates: die oog op die eskatologiese toekoms word bestudeer. Aandag word ook aan die rol geskenk Received: 18 Mar. 2014 Accepted: 03 Mar. 2015 wat die tempel in sy profesieë gespeel het en watter bydrae hy tot die profetiese eskatologie Published: 28 Apr. 2015 gemaak het. Tweedens vereis die homiletiese benadering van die eskatologiese uitsprake in Haggai om vanuit ’n kanonieke oogpunt op die verhouding met die Nuwe-Testamentiese How to cite this article: eskatologie te reflekteer, met die doel om die geloofsgemeenskap se eskatologiese verwagtings Wielenga, B., 2015, ‘Eschatological hope in in die huidige tyd te versterk. Haggai: A homiletic reading’, In die Skriflig 49(1), Art. #1820, 13 pages. http:// dx.doi.org/10.4102/ids. Introduction v49i1.1820 Background Copyright: At first glance, the postexilic book of the prophet Haggai seems to be of little homiletic value for © 2015. The Authors. Licensee: AOSIS our present times. He is one of the minor prophets, who almost disappears behind the major OpenJournals. This work is ones, and yet receives much attention in church and scholarship. His eschatology does not look licensed under the Creative strongly developed, but focused on the reconstruction of the ruined temple in Jerusalem. Haggai’s Commons Attribution sole interest seems to be in his own times; also his two future-orientated prophecies (Hg 2:6–9, License. 20–23) are aimed at energising the remnant of Israel, disheartened by the magnitude of the task at hand. However, in this article the eschatological scope of Haggai’s prophecies are explored, and some homiletic conclusions are drawn with regard to the preaching of the two passages mentioned. The justification for a homiletic reading of Haggai is that the Bible, including Haggai, has been given to the community of faith for preaching and teaching. In that community the final text has received canonical authority as Holy Writ, and is perceived to be the Word of God, the normative standard for the teaching and preaching ministries of the church (Childs 1985:6–19; Rendtorff 2011:721; Wielenga 2010:709–712).1 Together with his colleague, Zechariah, Haggai appears on the scene of the Persian province of Yehud in the 6th century bce at a crucial time. They address with divine authority the Persian appointed governor from Davidic descent, Zerubbabel, and the Zadokite high priest from a highly respected pre-exilic priestly family, Joshua. They encourage them to rebuild the temple in Jerusalem that was destroyed in 586 bce. In the second year of the reign of Darius I, in 520 bce, Read online: Haggai commenced his prophetic ministry, which ended in 518 bce. He concentrates exclusively Scan this QR on the temple rebuilding project in his message. There is no reference whatsoever to altar code with your smart phone or mobile device 1.See McDonald and Sanders (2002) for a comprehensive treatment of the canon debate. See Van den Brink and Van der Kooi (2012:504) to read online. about the Heimholung of the Bible in the context of a theological interpretation of Scripture within the context of the church (2012:501–507; and Childs 1985:6–19). http://www.indieskriflig.org.za doi:10.4102/ids.v49i1.1820 Page 2 of 13 Original Research worship, which had already commenced, according to Ezra- as advocated by Boda (2004) in his commentary on Haggai. Nehemiah (Ezr 3:2–5), in 537 bce after the first return of the This approach has a canonical and a historical component Jewish exiles from Babylon (golah).2 It seems as if in Haggai, (Greidanus 1988:228–262; Wielenga 1994:227–232). Following as well as in Zechariah 1–8, the golah started from scratch Berkouwer (1966:83–138; cf. Van Keulen 2003:486–494),4 with exclusive worship and a cult of God in the temple. the kerugmatic unity of the canon within all its diversity, is presupposed consistently in this article (cf. Strauss & De Outline and intention Wet 2014:2–3). This canon-historical reading of Haggai is The investigations start by comparing the three inter- consonant with a postcritical hermeneutical theory in which dependent time slots we come across in Haggai, viz. the past the intuitive, scientific and contextual reading approaches are (pre-520 bc), the present in 520 bc and the eschatological future. taken seriously, not in a conflicting but in a complementary way (Wielenga 1992:31–32). It is worth knowing why the period from 537 to 522 bce is completely ignored in Haggai’s book, whilst Ezra- Time lost: 539–520 bce Nehemiah3 gives a detailed account of the same period of We have to understand the role of Haggai in postexilic time. We look into this different approach to the recent past Yehud against the background of the great revival of by comparing their views on the role Zerubbabel played Israel, which took place from the days of Cyrus until the in the pre-522 bce period; their different treatment of the end of Nehemiah’s time in office (Japhet 1982:68). Haggai’s sacrificial cult in the ruined temple post-537 bce will also book covers only a small, albeit important, segment of this be investigated. Their differences will prove to be non- history. We have to explain its message in the wider context essential; they articulate the seriousness of Haggai’s stance of the postexilic history as we know it from the writings of with regard to this recent past. especially EN (Wielenga 2013). We have to be aware that we do not find in this two-volume book (Boda & Redditt 2008) We also want to know why Haggai highlights the decisive a supposedly objective description of historical data, aimed importance of the present time with complete disregard of at the making of a history of postexilic Judah (Lipschits & the previous period. What was at stake for him here? Haggai Blenkinsopp 2003) in modern fashion (Grabbe 1998; Japhet does not only have the present time as decision time in view, 1991). We find here theologised historiography, aimed at but he also wants to build up the hope of a glorious future proclaiming a message from the God of Israel, who after the amongst the discouraged returnees; the temple would play a exile was still the same as before, and who remained faithful crucial role in the envisaged, eschatological future, in which to his promises of old in Genesis 12:3 (Wright 2006).5 Zerubbabel did not appear at all. Therefore, some remarks are made about prophetic eschatology as well, in order to inform us in our interpretation of Haggai’s eschatological Zerubbabel and the time lost: 539–520bce prophecy about the future of the temple under construction. An investigation in the role Zerubbabel played in this specific period in postexilic Yehud’s history sheds some insight into This article is a report of historical research into Haggai’s EN’s complex and complicated narrative of that period. eschatology. But it also wants to contribute to a homiletic Ezra 1–6 is a continuous narrative covering the time from reading of Haggai. That is, his eschatological sayings Cyrus’ edict with regard to the building of the temple until the (Hg 2:6–9, 20–23) are read within the canonical context of the celebrations at the occasion of its dedication in 516 bce, even Bible (Rendtorff 2011:717–721). In the community of faith, the though there are internal tensions in this narrative between Bible in its canonical form is opened and preached (cf. also Ezra 1–3 and 4–6 (Japhet 1991:207–217; cf. Nykolaishen Greidanus 1988:228–262; Koole 1983:192–246). This also calls 2008:176–199). for an evaluation of Haggai’s eschatological sayings from a New Testament perspective. It is the contention of this article Two years after the first return, in 537 bce, an attempt that Haggai’s eschatology contributes to an understanding was made to start rebuilding the ruined temple (Ezr 3:8). of eschatology in the Bible. This, in turn, should strengthen Approximately 17 years lapsed before a second attempt was the eschatological prospects of the community of faith in made (Ezr 5:1).
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