In Babylonian Exile (586-538 B.C.), the Jews lost Jerusalem, the Temple, their country, and their freedom. It was a time of sadness and near despair, but the prophecies of Jeremiah, Ezekiel, and Isaiah encouraged them to put their hope in God.

Jeremiah anticipated a "Second Exodus" from Babylon and the coming rule of David's heir:

"I myself will gather the remnant of my flock out of all the countries where I have driven them and will bring them back to their pasture, where they will be fruitful and increase in number...The days are coming," declares the LORD, "when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land." (Jer 23:3, 5; NIV)

Likewise, Ezekiel's vision of dry bones rising from death predicted new life for the Jewish nation:

Then He said to me, "Son of man, these bones are the whole house of Israel. They say, 'Our bones are dried up and our hope is gone; we are cut off.' Therefore prophesy and say to them, 'This is what the Sovereign LORD says: O my people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel...My servant David will be king over them...." (Ezek 37:11-12, 24)

Isaiah identified the Persian king Cyrus as God's chosen instrument for returning His people to their land:

Comfort, comfort my people, says your God. Speak tenderly to Jerusalem and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the LORD's hand double for all her sins. (Isa 40:1-2)

[The Lord] says of Cyrus, "He is my shepherd and will accomplish all that I please; he will say of Jerusalem, 'Let it be rebuilt,' and of the Temple, 'Let its foundations be laid.'" (Isa 44:28)

Bolstered by such promises, the captive Jews found ways to maintain their ethnic identity. They clung to the Mosaic Law, including the circumcision, kosher diet, and Sabbath-keeping that set them apart from Gentiles. They viewed themselves as God's "remnant" -- the small portion of Israel God had preserved to fulfil His promises to the Patriarchs. Exile also led to the creation of "synagogues," or small groups of Jews meeting together for worship, teaching, and fellowship.

True to God's word, Cyrus captured Babylon in 539 B.C., bringing the Jews under Persian control. Babylon had kept conquered nations under its heel through terror, upheaval, and relocation. Cyrus, however, formed a different policy: He tried to persuade the nations to serve him willingly by showing them kindness.

Toward this end, Cyrus issued a decree in 538 B.C. that allowed Jews to return to their homeland, rebuild Jerusalem, and rebuild the Temple -- all at government expense (see 2 Chron 36:23; Ezra 1:1-4). Some elected to stay, forming what became known as the Babylonian "Diaspora" or "Dispersion" -- a scattered community of Jews living outside Israel (see John 7:35). Others, however, seized the opportunity and set off for Judea.

In the years following the Return from Exile, several outstanding leaders worked to reestablish the Jews in Judea: Zerubbabel, from the line of David, served as governor and led construction of the Second Temple (ca. 516 B.C.; Ezra 6). Ezra preserved the Scriptures and taught God's Law as Joshua restored a proper priesthood and served as High Priest. Esther became queen under King Xerxes I and protected her people from persecution (ca. 475 B.C.). Nehemiah rebuilt the wall around Jerusalem for increased security (ca. 445 B.C.). The prophets Haggai, Joel, Zechariah, and Malachi encouraged diligence and faithfulness to the Lord.

Reflect...

1. What arguments did prophets of the Return use when urging their brothers to finish the Temple and serve the Lord? See, for example, Haggai 1 and Malachi 3:6-12.
   
   
2. Jews who remembered Solomon's grand Temple were disappointed with the Second Temple, which they viewed as "nothing" (Hag 2:3), as only a "small thing" (Zech 4:10). How did God respond to their discouragement in Haggai 2:1-9? Does this give you any insights into God's view of small ministries today?
   
   
3. New Testament writers sometimes use language from the Babylonian Exile to describe Christians as the "scattered/dispersed" (John 11:52; Acts 8:1, 4; 11:19; James 1:1; 1 Peter 1:1-2), the "remnant" (Rom 11:1-5), or people delivered from exile in "Babylon" (Rev 17-19). What are the points of comparison? In what ways does the Church resemble Israel of old?

Christopher A. Davis, Ph.D.
Professor of New Testament
Hope International University
Fullerton, California

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