Rich Coffeen
Puritan Board Freshman
This weekend I heard it taught that the predictions of great glory, blessing, and prosperity following the Restoration from Babylonian Exile went essentially unfulfilled, that the post-Exilic period was one of overwhelming spiritual failure and disappointment in Israel.
This really took me by surprise, as I had always heard the opposite. Granted, the Restoration (like the Exodus) typified the redemptive work of Christ and the new covenant he would establish. So obviously all the Restoration prophecies find their ultimate fulfillment in the NT. But wasn't the Post-Exilic covenant the most glorious of all the OT versions of the old covenant? In the Intertestamental Period Israel lacked most of the outward glory she had possessed throughout much of the OT (small temple, no Davidic king, a mere vassal state to Persia, Greece, Rome, etc.). Yet this decrease in outward glory was far outweighed by an increase in inward glory. For the first time in Israel's history, the nation as a whole abandoned idol worship, took an interest in the Scriptures, and engaged in missionary work among the Gentiles.
In other words, the OT shows us a pretty consistent picture of what Israel was like. God's people seem to change little if at all between the Exodus and the Exile. When we get to the NT, however, we see a people radically different from the Jews in the OT. Jesus certainly has serious problems with the Pharisees and their transformation of the OT faith into a legalistic nightmare. Nevertheless, Jesus never rebukes anyone for the sin of idolatry. All the Jews we encounter in the NT seem to have an amazing knowledge of the Hebrew Scriptures. And everywhere Paul goes in the Roman Empire he finds a synagogue of Jews and God-fearing Greeks, thanks at least in part to the missionary work done by Jews in the InterTestamental Period.
Less outward glory for the Jews, but far more inward glory. God used the Exile and Restoration, and the Post-Exilic covenant established through Ezra, to work a remarkable spiritual transformation in his people. Thus the many famous Restoration prophecies in the Major Prophets really do find their initial fulfillment in this period. For example, the Jeremiah 31 passage about the new covenant that God would one day establish with his people refers initially to the post-exilic covenant established with Israel during their Restoration to the land of Judah. The prophecy (and many others like it) finds its initial or typological fulfillment in the Restoration, then its primary or definitive fulfillment in the new covenant established by Jesus.
To put it as simply as I can, the Restoration was a smashing spiritual success. The Spirit was poured out upon God's people in much greater measure than previously in the OT (although still no where near the degree in Acts 2). There is a great replacement of the people's heart of stone with a heart of flesh. Those Jews who return to Jerusalem after the decree of Cyrus do so only because they first repent in earnest from the sins that landed them in exile in the first place.
Granted, every OT covenant falls short of the full list of blessings the prophets keep promising. The OT covenants (with Noah, Abraham, Moses, David, Ezra) merely typify the new covenant in Christ's blood. But there is progress in the OT. Each covenant is more glorious than the one before it. Each covenant gets closer to what the new covenant will finally be like.
This really took me by surprise, as I had always heard the opposite. Granted, the Restoration (like the Exodus) typified the redemptive work of Christ and the new covenant he would establish. So obviously all the Restoration prophecies find their ultimate fulfillment in the NT. But wasn't the Post-Exilic covenant the most glorious of all the OT versions of the old covenant? In the Intertestamental Period Israel lacked most of the outward glory she had possessed throughout much of the OT (small temple, no Davidic king, a mere vassal state to Persia, Greece, Rome, etc.). Yet this decrease in outward glory was far outweighed by an increase in inward glory. For the first time in Israel's history, the nation as a whole abandoned idol worship, took an interest in the Scriptures, and engaged in missionary work among the Gentiles.
In other words, the OT shows us a pretty consistent picture of what Israel was like. God's people seem to change little if at all between the Exodus and the Exile. When we get to the NT, however, we see a people radically different from the Jews in the OT. Jesus certainly has serious problems with the Pharisees and their transformation of the OT faith into a legalistic nightmare. Nevertheless, Jesus never rebukes anyone for the sin of idolatry. All the Jews we encounter in the NT seem to have an amazing knowledge of the Hebrew Scriptures. And everywhere Paul goes in the Roman Empire he finds a synagogue of Jews and God-fearing Greeks, thanks at least in part to the missionary work done by Jews in the InterTestamental Period.
Less outward glory for the Jews, but far more inward glory. God used the Exile and Restoration, and the Post-Exilic covenant established through Ezra, to work a remarkable spiritual transformation in his people. Thus the many famous Restoration prophecies in the Major Prophets really do find their initial fulfillment in this period. For example, the Jeremiah 31 passage about the new covenant that God would one day establish with his people refers initially to the post-exilic covenant established with Israel during their Restoration to the land of Judah. The prophecy (and many others like it) finds its initial or typological fulfillment in the Restoration, then its primary or definitive fulfillment in the new covenant established by Jesus.
To put it as simply as I can, the Restoration was a smashing spiritual success. The Spirit was poured out upon God's people in much greater measure than previously in the OT (although still no where near the degree in Acts 2). There is a great replacement of the people's heart of stone with a heart of flesh. Those Jews who return to Jerusalem after the decree of Cyrus do so only because they first repent in earnest from the sins that landed them in exile in the first place.
Granted, every OT covenant falls short of the full list of blessings the prophets keep promising. The OT covenants (with Noah, Abraham, Moses, David, Ezra) merely typify the new covenant in Christ's blood. But there is progress in the OT. Each covenant is more glorious than the one before it. Each covenant gets closer to what the new covenant will finally be like.