I suspect that the post exile Bible literature is up there/ or rather down there with the least attended to of the books of the Bible. It’s not helped by the fact that out of those books, it’s Nehemiah that is most likely to be chosen for preaching on but then it’s likely to be associated with church building projects. That in itself is fascinating because even if you were meant to use the books in that kind of way, Ezra and Haggai which tell the story of the rebuilding of the temple seem more obvious places to go. Bits of Zechariah are sometimes picked up on either because they are cited in the New Testament or because they have an apocalyptic feel which points forward to the second coming.
The post-exile literate includes Ezra and Nehemiah along with Haggai, Zechariah and Malachi as examples of prophetic literature. A lot of Daniel and significant portions of Isaiah see their immediate fulfilment in the post exile period and this means that a lot of scholars have tended to assume that they were at least edited if not written during that time. I am open to the possibility that the final form of those books was after the exile. However, I also suspect that the pressure to date them late arises out of scepticism about prophecy. I’m confident in God’s ability to enable his prophets to see the future, whether that’s 70 years, 200 years, 700 years or several thousand years into the future.
I also want to suggest that the presence of Biblical revelation, engaging with the big questions about God, his people, presence, provision and place , definitely dated to after the exile somewhat removes the need to assume that earlier literature was written then. There’s enough evidence of theological reflection and prophetic activity during that time span without having to draw other books in.
I’ve now alluded to the key themes associated with Biblical Theology. I believe that Biblical Theology is best defined as observing the way in which the unfolding narrative of Scripture tells the story of God’s people in God’s presence under his rule experiencing his blessing, protection and provision. Christian Biblical Theology sees all of those themes focusing in on and being fulfilled in Christ Jesus. It is in him that we truly discover what it means to be God’s people in his presence experiencing his provision.
Key to Biblical Theology is the theme of God’s Covenant with his people. This really begins with Abraham and the promise to him in Genesis 12:1-3 that God will make Abraham into a great people who will be blessed and through whom blessing will come to the whole world.
The covenant with Moses emphasised that faithfulness to God meant blessing in the land whereas disobedience and unfaithfulness would lead to curse, that the people would experience suffering including famine and pestilence before war, occupation and exile from the land.
This is crucial when we come to the post exilic books. There is a form of second Exodus, a return to the land but only partial because many Jews stayed in exile as part of a diaspora and even physical return did not lead to a restoration of the Davidic monarchy, the ark of the covenant remained lost too suggesting that there was something lacking in terms of God’s covenant presence. Ezekiel’s vision of a valley of dry bones had pointed towards a two stage second Exodus, a physical return and reconstitution of the people but the need for flesh on the bones and spirit breathed in to them to give life.
The prophets’ evaluation post exile is that there may be a form of religion (see especially Malachi) but there is still unfaithfulness. The formal religion then is as idolatrous as the situation pre-exile. The people were failing to experience blessing and in fact were experiencing the curses of the covenant.[1]
Rebuilding the temple was symbolic of their return to being in God’s presence and failure to do so in Ezra 4/Haggai 1 suggests a lack of faith in God’s covenant promises. Similarly by focusing on their own needs and saying that it wasn’t the right time as Haggai observes or being half hearted in their commitment whilst doubting God’s love (see Malachi) doubt’s God’s provision. Rebuilding the city walls symbolised and expressed trust in God’s protection.
However, buildings and walls were not enough and indeed, the people would continue to live under a succession of occupiers including Macedonian Greeks and eventually the Romand Empire. The failure of God’s people to grasp what looked like a second chance post exile points us to the need for Christ to come.
[1] Hill, 65. See also Petterson, 59.
Faithroots 