PROPHETIC MINISTRY DURING THE EXILI AND POST-EXILI PERIOD OF

DEUTRO-ISISAH AND EZEKIEL (40-55)

CONTENT

Introduction

1. Historic overview of the post exilic period

1. 1. Religion

1. 2. Political

1.3. Economic and Social

2. Prophetic ministry during the exilic period Deutro Isaiah

2.1. Israel future restoration

2.2. God’s Instruments of Salvation

2.3. Excursus on Isaiah

2.4. Covenant renewal

2.5. Future purification of God’s people

2.6. God and the Nations

2.6.1. Judgment

2.6.2. Salvation

2.7. God and Israel

3. Prophetic ministry during the exilic period Ezekiel (40-55)

3.1. Ezekiel and prophecy

3.2. Vision of temple

3.3. The law of temple

Conclusion

Pradeep, M.DIV 2nd

In the contemporary scenario, the term ‘Prophet’ or the ‘Office of the Prophets’ is highly
debatable. Different individuals and scholars have different views concerning the same.
However, in the Old Testamental period, it has been evident, that there existed an office of
the prophets and they had a remarkable function during those times. It is also significant to
note that the prophets of the different periods had different roles to play and respond to the
various circumstances that the people went through at various periods. On a basic level, the
Old Testamental period may be split into various periods such as Pre Exilic, Exilic and Post
Exilic Period. This paper attempts to presents a brief exposition of prophetic ministry during
the exile and post exile of Deutro- Isaiah and Ezekiel.

1. Historic overview of the post exilic period

1. 1. Religion

The postexilic period is the period of the Persian Empire. The sources of the facts of the
happenings of this period and Persian Empire in general include the Bible, Herodotus, other
Greek historians, Persian and Babylonian Chronicles, other texts, and archaeology. Although
the Persian period traditionally extends form 539 BC until the conquest by Alexander the
Great in 330 BC, this study will limit its focus to the first part of this period, ending with the
Jerusalem visits of Ezra and Nehemiah in the mid-fifth century BC.1 It was during the Persian
period that Jerusalem cults acquired the form which presented in its essentials until the end of
its existence. In Jerusalem there ruled a priestly hierarchy with the ‘High Priest’ at its head
and a closed priesthood who derived from the Zadokite families.2 Public worship itself also
assumed new forms during the Persian period. The temple in Jerusalem was no longer, as in
Davidic Period, a royal shrine. After Ezra’s reform the whole religious community became
responsible for public worship in Jerusalem. Certain new (innovative) things are attached
now to their religious practices, particularly important, ‘Day of Atonement’, which was
observed five days before the beginning of the great autumn festival on the tenth day of the
seventh month, and this now took the place of the autumn festival as the real beginning of the
religious year, this required increasing importance of expiation in general in Public Worship.3
Persian period was important because it saw the beginning of the canonization of a Particular
literature. Pentateuch has acquired the definite form. Ezra’s law book, even if this ‘Law’ of
Ezra was a compilation of ordinance of while we have now no detailed knowledge and not
the complete Pentateuch itself, it was soon followed by the final redaction of the great
Pentateuch.4

1. 2. Political

1
Richard S. Hess, Israelite Religions: An Archaeological and Biblical Survey (Michigan: Baker Academic,
2007), 338.
2
Kondasingu Jesurathnam, Introduction to the Old Testament: Tracing the History, Culture & Scripture of
Ancient Israel (New Delhi: Christian World Imprints, 2018), 106.
3
Jesurathnam, Introduction to the Old Testament …, 106.
4
Jesurathnam, Introduction to the Old Testament…, 106.
 A notable feature of the Persian Empire was its integration of a great diversity of peoples
into a single administrative system, while maintaining at the same time a tradition of respect
for their local customs and beliefs.5 In accordance with his Edict of Liberation Cyrus
appointed a man named Sheshbazzar to lead the whole Jewish return from exile. It is likely
that he was the son of Jehoiachin, the exile king whom many had regarded as the legitimate
king of Judah as seen in 1 Chro. 3 : 18 Shenazar (Sheshbazzar). Cyrus handed over the
leadership of the Jews to a prince of the Davidic line (Ezra. 1: 8). And Sheshbazzar was
succeeded by an even more important figure: Zerubbabel, a descendant to Jehoiakin (1 Chro.
3 : 19). The policy of Cyrus was not only to permit the observance of religious custom, but in
a limited degree to permit the nation to be restored the hopes of many Jews. The new age,
which II Isaiah had prophesied, was about to break into the full light of day. It appears that
Sheshbazzar at once initiated the laying of the foundations of the temple according to the
Aramaic source (Ezra 5: 16). But the Chronicler gave credit of laying the foundation to
Zerubbabel (Ezra 3: 8-11, cf. Zech. 4: 9). It is possible that the work was initiated by
Sheshbazzar, but it was done so little that the whole work could be credited to his successor
Zerubbabel. While the temple still lie in ruins the cult was believed to have started but
without much regularity. Only when the temple was rebuilt and consecrated in 520 BCE,
under the encouragement of the prophets Haggai and Zechariah did the Jews seem to resume
worship fully.6

1.3. Economic and Social

Blenkinsopp (1991) has suggested a sociological context that the exiles and Ezra and
Nehemiah formed and in which they participated. The “civic temple community” was a
model suggested by Max Webber. He argued that it was the dominant reality throughout the
Persian Empire, in cities stretching from Greece and Anatolia to Babylonia and Persia. The
Persians regulated this society through an imperial officer who controlled the priesthood and
ensured payment of tribute. Most temples possessed extensive lands. Citizens were free, land-
owning males and citizenship required one’s support of the cult. The community jealously
guarded its privileges. The temple housed the city’s treasury. A city council of elders
administered it. They decided secular and religious affairs.7 The economic and social
conditions were very bad. There was much poverty and the poorer classes were exploited by
the rich people. Nehemiah took measures even before the walls were finished, against the
plundering of the proletarians and small farmers who were in debt because of their inability
to pay their taxes. (Neh. 5: 1-5). He introduced measures lighten the burdens of the poorer
classes. He also took measures to abolish mixed marriages in the society. As such marriages
not only brought a laxity in social and moral life of the people, but they introduced idolatrous
practices in family and public worship.8 Ezra also undertook to purge non-Jewish elements
from the community in his policy of abolishing inter-marriages with foreigners; in this he

5
Rev. Derek Kidner, Ezra and Nehemiah, TOTC (Leicester: Inter Varsity Press, 1979), 17.
6
R.L. Hnuni. The People of God in the New Testament: (Three in one) A Guide for Theological Students (New
Delhi: Lakshi Pubishers & Distributors), 100.
7
Hess, Israelite Religions…, 340.
8
Hnuni, The People of God in the New Testament…, 101,102.
went further than Nehemiah. In spite of some opposition he succeeded in dissolving mixed
marriages (Ezra 10). 9

2. Prophetic ministry during the exilic period Deutro- Isaiah

Traditionally it was believed that the whole book of Isaiah1consists of the prophecies of one
man called Isaiah but after eighteenth century due to the rise of modern criticism that which
has questioned about the date, authorship of this book and the differences in the styles of
literature in the book has bought into conclusion that the whole book of Isaiah was not only
written by Isaiah, the son of Amoz, belongs to Jerusalem but also by other prophet who has
lived around 739 to687 BCE. So depending upon the date and time period of the book it was
divided into three. Isaiah 1- 39 was believed that it was written by prophet Isaiah that who
belongs to time period of 739 to 687 BCE. Another divided section of the book of Isaiah was
from chapters 40 to55 and in these chapters prophet prophesying for to prepare the exiles to
return back to homelands and it was written about the time period of 540 to 535 BCE from
the Babylonian empire by an unknown Hebrew prophet but has been attributed to the
collection of the books of Isaiah. The third divided section of the book of Isaiah was from
chapters 56 to 66 and here the prophet was prophesying about the rebuilt of Temple and it
was about the time period of 515 to500 BCE.22.10

2.1. Israel future restoration

the first half of the book (10:26; 11:11–16), Israel’s future deliverance and restoration to the
land is portrayed as a second Exodus (43:16–21; 44:26–27; 48:20–21; 49:9–12; 51:9–11;
52:10–12). The second Exodus signs of God’s abundant blessing would accompany the
returning exiles all along the way home.11

2.2. God’s Instruments of Salvation

The Lord would use two primary instruments in bringing about the deliverance of His people:
the Persian ruler Cyrus and an unidentified servant depicted as an ideal Israel and a new
Moses. It portrays the servant as one who does not draw attention to himself (v. 2) and who
refrains from oppressing those who are already downtrodden and the servant’s rejection and
suffering, the servant testimony of faith and endurance in the face of opposition. The sinful
nation is declared innocent by god’s instrument of salvation.12

2.3. Excursus on Isaiah

The speaker in these verses is most naturally understood as the prophet, but several details
suggest that the servant is in view, especially his possession of the Lord’s Spirit, his role as
God’s spokesman, his commission was to proclaim deliverance and the Lord’s favor to the

9
Hnuni, The People of God in the New Testament…, 103.
10
https://www.coursehero.com/file/138819109/Prophetic-ministry-and-response-to-the-prophets-Ezekiel-
Deutro-Isaiah-convertedpdf/. Accesses date: 24/7/23.
11
Roy B. Zuck, A Biblicial Theology of The Old Testament (Chicago: Moody Press, 1991) 284.
12
Roger N. Whybray, Isaiah, 40–66; The New Century Bible Commentary (Grand Rapids: Eerdmans, 1975), pp.
53–54.
prisoners, and his association with the restoration of the land and the establishment of a new
covenant.13

2.4. Covenant renewal

God announced the future salvation of His exiled people and exhorted them to trust in His
promise of deliverance. Cyrus’s release of the exiles set in motion God’s program of
deliverance; it is closely associated with the full eschatological realization of Israel’s
salvation.14

2.5. Future purification of God’s people

Isaiah himself suggested that the nation’s propensity to rebel would delay the complete
fulfillment of his eschatological vision. CHAPTER 4O-48, the prophet’s tone becomes
increasingly hortatory and even accusatory. He specifically denounces idolatry, injustice and
violence, and religious hypocrisy.15

2.6. God and the Nations

2.6.1. Judgment

Through Cyrus, God would bring judgment on many of the nations of the ancient Near
Eastern world. In announcing His decree to rise up Cyrus, He challenged the nations and their
gods to contest His sovereignty (41:1–7, 21–29; 43:8–13; 45:20–21). None of the gods of the
nations were able to decree events and then bring them to pass, and none would be able to
resist the fulfillment of God’s purposes through the Persian ruler. His judgment on the
nations is called His “day of vengeance” and is characterized by “wrath.” At the same time, it
is a time of redemption and salvation for Israel.

2.6.2. Salvation

As in chapters 1–39, the judgment of the nations leads to their eventual reconciliation to God.
Chapter 40–55 refer to this in several places. One of the Lord’s servant’s major tasks is to
bring justice to the nations. The nations should respond to this good news with joy and praise
(42:10–12). Isaiah’s trial speeches against the nations culminate with an appeal for
repentance (45:22–25). Having overwhelmed the nations with evidence of His
incomparability and sovereignty, the Lord offers them reconciliation. “Turn to me and be
saved, all you ends of the earth; for I am God, and there is no other” (v. 22). To motivate a
positive response, the Lord informs them that a day is coming when all will acknowledge His
sovereignty. Wisdom dictates that one voluntarily makes this confession now, rather than be
forced in shame to make it later.

13
Roger N. Whybray, Isaiah, 40–66, The New Century Bible Commentary (Grand Rapids: Eerdmans, 1975),
pp. 53–54.
14
Keith W. Whitelam, The Just King: Monarchical Judicial Authority in Ancient Israel, Journal for the Study of
the Old Testament, Supplement Series, (Sheffield: JSOT Press, 1979), 12.
15
Roger N. Whybray, Isaiah, 40–66: The New Century Bible Commentary…, pp. 53–54.
Chapters 56–66 also foresee the incorporation of the nations into God’s kingdom. They will
conduct Israel’s exiles back to Palestine, assist in the rebuilding of Jerusalem, and bring their
tribute to the Lord (60:3–16; 61:6; 62:2; 66:12, 18–20). God will send ambassadors to the
distant nations to proclaim His greatness and glory (66:19). All the nations will worship the
Lord on designated holy days (66:23).16

2.7. God and Israel

Israel was suffering, downtrodden in the hands of gentiles, because of their unfaithfulness
and broken the lords covenant. Addressing Israel indicating with her name shows her
covenantal status that YAHWEH himself was their god. God himself promises that
restoration and covenant renewal were in His future plans for His people. Lord affirms His
deep concern and love for His people (43:4) shows that, god’s role shepherd and his strong
arms protects his people. CHAPTER 49 portrays YAHWEH acts as motherly feeling, even if
mothers were to abandon their children, He could never forsake His people. Lord also
compares Himself to a husband, even though her unfaithfulness showing compassion towards
her for the Lord would rejoice over her like a bridegroom over his bride (62:4–5). The man-
made pagan idol-gods are incapable of such deeds and so would be unable to prevent God’s
redemption of His people. And the Lord chooses men as instruments to perform His
sovereign will (43:10; 44:1–2; 48:10; 49:7).17

3. Prophetic ministry during the exilic period Ezekiel (40-55)

The book of Ezekiel chapter 40-48 emphasizes was ancient eastern legislation of Hammurabi,
structure with narrative prologue and epilogue, and theme of these chapters are ‘program of
restoration’ out of line with the events of after18, when Cyrus allowed exiles to return to their
home. These chapters are conflicts and contradiction between descriptive visionary and
legislation portion.19

3.1. Ezekiel and prophecy

Ezekiel used god’s presence with god’s people, his vision of presence of the lord became
law20, and vision of temple concern about priestly duty rather than structure of Jerusalem
ruined temple.

3.2. Vision of temple

The comparison of other ancient temple description confirms chapter 40-42 wisdom of
ancient scribes as entire unit. According to these chapters reviled Ezekiel was priest in the
exile,21 his vision portrays pre-exilic priestly responsibility of exercising priestly temple

16
Keith W. Whitelam, The Just King: Monarchical Judicial Authority in Ancient Israel, Journal for the Study of
the Old Testament, Supplement Series, (Sheffield: JSOT Press, 1979), 12.
17
Harry M. Orlinsky, The So-Called ‘Suffering Servant’ in Isaiah 53 (Cincinnati: Hebrew Union College,
1964), p. 10.
18
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel (Grand Rapids: Baker Books, 2009) 238.
19
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 278-279.
20
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 281.
21
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 282-283.
sanctify rather than blue print of second temple, and priestly concern shapes Ezekiel vision,
In the temple vision, as we will see, this disassociation continues. The promise of God's
presence is not dependent upon the ark, or upon the imagery and symbolism associated with
it (43:7). God's throne and footstool remain here among the Israelites, even though their
symbols have been lost by their transgression. Even though earthly Zion was ruined but
heaven is god’s Zion and god himself is their sanctuary.22

3.3. The law of temple

God's presence is both the cause of Israel's shame and its cure.301-323, the central theme of
the legislation that follows is the holiness of the temple and its precincts, preserved by
carefully restricting access to right priests, who approach by means of the right liturgy. God
punishes levities, by taking away their right to serve as priests. The primary responsibility of
the Zadoktte _ priesthood is the sacrificial liturgy. God insures the wealth of the prince for
the temple's sake and for the sake of the people. Prince's responsibility for collecting
offerings for the support of the temple, the Law of the Temple and provides a neat segue to
Ezekiel's vision of the river, where guidance, measurement, and the guide once again feature
prominently (47:1-12).23Zion is the cosmic mountain, the source of life and fertility for the
entire world, and so a source of waters.24

Conclusion

This paper provided a brief understanding of the pathetic situation of the people of God and
how the prophets as a response to such crises situation came ahead to rebuild the temple and
the wall of Jerusalem amidst unfavorable situations and circumstances. The paper would like
to thus conclude by saying the people called to serve God must come ahead and as a
prophetic response should contend to rebuild the society in all aspects. It is true and clear that
issues may rise, one may face oppression and persecution, yet he/she should give hope to the
community of the bright days and also work and struggle with the people in order to succeed.

22
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 286-291.
23
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 302-323.
24
Steven Tuell, Understanding The Bible Commentary Series: Ezekiel…, 333.
Bibliography

Hess, Richard S. Israelite Religions: An Archaeological and Biblical Survey. Michigan: Baker Academic, 2007.
Jesurathnam, Kondasingu. Introduction to the Old Testament: Tracing the History, Culture &
Scripture of Ancient Israel. New Delhi: Christian World Imprints, 2018).

Kidner, Rev. Derek. Ezra and Nehemiah, TOTC. Leicester: Inter Varsity Press, 1979).
Hnuni, R.L. The People of God in the New Testament: (Three in one) A Guide for Theological
Students. New Delhi: Lakshi Pubishers & Distributors.

Zuck, Roy B. A Biblical Theology of The Old Testament. Chicago: Moody Press, 1999.
Whybray, Roger N. Isaiah, 40–66; The New Century Bible Commentary. Grand Rapids: Eerdmans,
1975.

Whitelam, Keith W. The Just King: Monarchical Judicial Authority in Ancient Israel, Journal for the
Study of the Old Testament, Supplement Series. Sheffield: JSOT Press, 1979. 12.

Orlinsky, Harry M. The So-Called ‘Suffering Servant’ in Isaiah 53. Cincinnati: Hebrew Union College, 1964.
Tuell, Steven. Understanding The Bible Commentary Series: Ezekiel. Grand Rapids: Baker Books, 2009.

Webliography

https://www.coursehero.com/file/138819109/Prophetic-ministry-and-response-to-the-prophets-
Ezekiel-Deutro-Isaiah-convertedpdf/. Accesses date: 24/7/23.