Biblical Prophesy Essay Research Paper Subj Biblical

Biblical Prophesy Essay, Research Paper

Subj: Biblical prophesy following the exile of the Hebrews from Babylon

Before the Babylonian exile, Biblical prophesy reached its highest

point. Prophets such as Jeremiah and Ezekiel changed and molded the

scope of Israelite religion. Their writings were intelligent,

insightful, well developed, and contained a great spiritual meaning.

Following the Babylonian exile, however, prophesy took a depressing

downward turn. There are many post exilic prophets, yet their writings

are usually short, mostly irrelevant, repetitive, and, for the most

part, anonymous.

Though this is the case for many of these prophets, their works

cannot be overlooked. Haggai and Zechariah were leaders in the cultic

reform of the Israelite people. Malachai calmed their fears, and

assured them of God’s love. Still other prophets told of a new,

Messianic time when the word of the Lord would be held in its former

glory. These were the most important works, as post exilic Israel

needed not only protection, but spiritual guidance to sustain their

society.

The prophet Haggai was in integral figure in uniting the Israelite

people. Upon return to their homeland, the Israelites found most of the

infrastructure in a state of disrepair, with the people uncaring for

their moral and social responsibilities, to say nothing for their

religious practices. (OVC) Even the temple of the Lord had been

destroyed. Haggai emphasized the return to a more cultic society.

Through Haggai, God explained the plight of the Israelite people, as in

Haggai 1:6: “You have sown much, but harvested little; you eat, but

there is not enough to be satisfied; you put on clothing, but no one is

warm enough…Why? Because of My house which lies desolate while each

of you runs to his own house.” (Haggai 1:9) The word of Haggai is

accepted as the word of God, and the temple is rebuilt in less than four

years. “I am with you,” said the Lord,in Haggai 1:13 when the temple

was finally built. (EIB)

The prophesy of Haggai did not end with the building of the Lord’s

temple. He offered a message of hope to the people of Israel. Haggai

said that the promises made by God would be kept, now that He had a

dwelling place within the city. God inspired the people of the newly

reformed city, saying: “Who is left among you who saw this temple in its

former glory?…Does it not seem to you like nothing in comparison? The

latter glory of this house will be greater than the former, and in this

place I shall give peace.” (Haggai 2:3,9) He also talks of a time of

political upheaval and reform, when he promises to “overthrow the

thrones of kingdoms and destroy the power of the kingdoms and nations;

and I will overthrow the chariots and their riders, and the horses and

their riders will go down, every one by the sword of another.” (Haggai

2:22)

The “latter glory” foretold in Haggai’s prophesy is emphasized in

the book of Zechariah. Zechariah prophesied in the shadow of Haggai,

but gave his words a slightly different spin. He emphasizes, like the

pre-exilic prophets, the importance of a moral reform among the

Israelites. Zechariah’s way of recieving the word of God is very unique

among the prophets. The word comes to him in the form of eight visions.

These “colorful and strange” visions make up most of his book. (OVC)

The visions are so bizarre that the Lord sends an angel as in

interpreter, so that Zeccariah can derive meaning from them. (I have

taken descriptions of these visions, from the OVC and other texts, and

combined them with actual verses from the bible in order to create these

descriptions.)

The first of thsese eight visions is that of four angels, whose

amazing speed is symbolized by horses. These four angels report that

all is at peace with the nation, because the opponents to the nation

have been silenced. This is called “a time of universal peace”

(Carstensen, OVC). Even though the land is peaceful, the Lord is not,

and he expresses his hatred toward those who have been allied against

the Israelites.

The second vision is of four horns and four smiths. This vision

fortells the complete destruction of the enemies of God. The horns may

be the four most powerful armies allied against the nation, and the

smiths could be the angels send by got to protect the inhabitants of the

nation.

The third vision begins with a man marking off the city boundaries

with a plumb line. Again, and angel interpreter tells Zechariah to

inform the man that there need be no boundary lines, because the city

shall have no walls. It goes on to say that if there is true faith and

belief in the Lord, a city without any defenses will be safer than the

most heavily armored city. The second part of this vision is an

invitation to the Israelite armies to share in the destruction of their

enemies. This vision is significant because it describes the Lord

dwelling with his people, an event which creates happiness in and of

itself, not only because people are pleased that the Lord is with them,

but because the Lord does not choose to surround Himself with depressed

people.

The fourth vision is very significant, in that the character of

Satan is reintroduced as the adversary. Joshua, the high priest, is

brought on trial, with an angel as judge. Satan brings these charges to

the court, and accuses Joshua. The angel of the Lord removes Joshua’s

clothes, and replaces them with a white robe, symbolizing the absolution

of sin from the Israelite population. Joshua is given the responsiblity

of being a moral and spiritual leader in society.

In the fifth vision, there is a golden lampstand, adorned by seven

lamps. These lamps smbolize the light of the Lord, and His vision,

which not only gives light to the people, but oversees the actions of

the people, both on and off of holy ground. On either side of the

lampstand are two olive trees, representative of Joshua and Zerubbabel.

In the sixth vision, God uses a large, flying scroll to symbolize a

curse on evildoers, mostly thieves and liars. The curse gives an

ominous vision of death to those who disobey the word of God. Though

theft and perjury are the only two sins mentioned here, they are

probably just symbols of a longer list of greater sins which would fall

under this curse.

The seventh vision speaks of a woman trapped in a wine cask. The

angel lifts the lead cover to show Zechariah the woman, who is called

Wickedness. The angel talks of building a temple in the land of Shinar,

where she will be sent so that the Israelite land will be absolved of

sin.

The eighth is a wrap-up, in the tradition of the first vision.

Four horsemen bring news that the land is calm, and now that His people

are reformed, God is also calm. Later in this chapter, there is also

talk of the coronation of Joshua, the son of the high priest. It is

told that later, Joshua would build the temple of the Lord, uniting the

people and nations of the Middle East.

Zechariah and Haggai both told of the rebuilding of the temple and

the return to the cultic society by the Israelites. Haggai focused more

on the cultic activities than Zechariah. This is not to say that Haggai

ignored the moral aspects of society. He believed, through the building

of the temple, the Lord would reside in the city, and the community

would come together. Zechariah prophesied to the same ends, in that by

unifying the people, the Lord would be with them, and further, by

rebuilding His temple, the people would return to their former religious

ways. God would see this, and want to reside with His people. Through

both of these books, there are undertones of a future society, where the

power of God would be realized.

The future society is the focus of the books of Malachai and

Obadiah. The prophet known as Malachai could have been anyone. The

word Malachai, in Hebrew, means “messenger”. The author of the book of

Malachai told of another prophet who would be born to the earth to

prepare the people for the return of their God. The later editors

assumed that the prophet was referring to himself, which was not

necessarily the case. He brought a word of warning to the Israelites,

warning them that their half hearted attempts at sacrifice would not be

sufficient. He said, “A son honors his father, and a servant his

master. Then if I am a father, where is My honor? And if I am a

master, where is My respect?” (Malachi 1:6) He goes on to tell the

priests how they have upset him so: “You are presenting defiled food

upon My altar. But you say, ‘how have we defiled Thee?’…But when you

present the blind for sacrifice, is it not evil?” (Malachai 1:7,8) The

Lord then goes on to invite the Israelites to offer such inferior

animals to their governor, and see if their community leader is as

forgiving.

Much of the post-exilic prophesy is warning, with undertones of a

glorious future. Through these prophets, we see a sence of rebuilding,

of picking up the nation where it left off. Much of the ceremonial

history of the Israelites is shaped in this time period, mostly by

Haggai, who believed that a strong sense of ceremony must accompany a

strong moral belief to satisfy the Lord. Furthermore, to receive the

Lord’s residence with the people as well as his blessing, there must be

a suitable house in which he can dwell.

Palaces, beliefs, and the restructuring and rebuilding of society

all played a major role in the healing of the Israelite population

following the Babylonian exile. These prophets played an important part

in leading the people to social stability. Their words are a minor

portion of the bible, but the implications of their words drastically

shaped the israelite society.

Notes:

It amazed me that such a minor spot in such a huge book could have

such great implications on a society. Had these prophets not interceded

in the affairs of the Israelites, the entire Jewish religion would have

been on the verge of collapse. Many of the practices and beliefs set

during the post-exilic period have lasted in Israel for hundreds of

years. I found it ironic, however, that after the nation healed itself,

it immediatly began to discuss plans for war with other nations.

Throughout the Bible, there are discussions of prosperity and pease, but

does it have to come at the expense of other nations? It would have

been more economical for the Israelites to at least establish a solid

medium for trade, and a constant source of manpower and funds before

they began to wage war on other cities. In researching this paper, I

found the OVC to be especially helpful. It contained a verse by verse

breakdown of the entire book, as well as historical backgrounds.

Scripture quotations are from my New American Standard Bible.

Carstensen, Roger N. The Book of Zechariah. From The Interpreter’s

One Volume Commentary on the Bible. Abingdon Press, 1971.

Achtemeier, Paul J. Harper’s Bible Dictionary. Harper and Row, 1985.

Carey, Gary. Cliff’s Notes on Old Testament. Cliffs Notes, Inc, 1995.

Barker, William P. Everyone in the Bible. Fleming H. Revell, 1966.

Brownrigg, Ronald and Comay, Joan. Who’s Who in the Bible. Crown

Publishers, Inc, 1946 and 1952.