The book of Isaiah is far too long to tackle in one post, but a brief overview is worth the time here. Isaiah is roughly divided into three sections based upon time. Because Isaiah is thought to have lived in the earlier time period, the second two sections are viewed as being prophetic. The middle section, chapters 40-55 assume a Jewish audience in Babylonian exile. The last section, chapters 56-66 assume a Second Temple Jewish audience and speak to time eternal. In the middle section, after foretelling the Diaspora, Isaiah tells Israel that they will need to return to Jerusalem. The details have more to do with the politics of the situation and less to do with the actual temple and city, but there is plenty of prophesy and covenant conversation for the reading. I posted on chapter 59 just this weekend. For our purposes today, let us move on to Ezekiel and Jeremiah.
Ezekiel and Jeremiah were personally part of the exile. They witnessed the fall of Jerusalem. Their prophesies are therefore full both of lament for the covenant curses that have befallen an unfaithful Israel as well as our indication that God did indeed intend to restore Israel to Jerusalem for a time in the Second Temple era. In fact, some people hold that Lamentations was a further work of Jeremiah. In it, the people of Israel hold out hope that despite their deservedly received Wrath, they will yet receive the Mercy of God. Jeremiah and Ezekiel are more specific.
In Bible study, we have already seen how Ezekiel foretold the fall of the first Temple in chapter 8, and gave us the reason for it. Israel has persisted in horrible sin in the House of God, in His Temple, and in verse 18, for this they will receive His Wrath. Through the middle chapters, we get the fall and the exile. Finally, starting in chapter 40, Ezekiel tells of his vision of the Second Temple. I would draw some attention, besides to the obvious overlap with Ezra, to the details of language concerning the prince and the son of man in chapter 44. There is talk of separation. There is discussion of circumcision by heart and flesh. These are the key points of Ezekiel, and we see the echoes of this vision in the actions of Nehemiah. It is no wonder that Nehemiah goes bananas in chapter 13 when he finds that Israel is already committing the same abominations in the Second Temple that caused their downfall in the First Temple.
As we go back through Nehemiah chapter 9 and 10, notice the correlation between those and Ezekiel 43. There is clear instruction and obedience demonstrated here between Ezekiel and Ezra a century or more later. Further, the admonishments by God to Ezekiel in chapter 44 are echoed by Nehemiah. The correlation is not accidental. We will come back at the end to these important issues.
Jeremiah lived through the same events. He and his scribe Baruch record much of the historical events in much the same manner as other books. But let’s find some of the true high points of his book. Let us focus for a moment on Jeremiah17:1-13. As you read this, compare this with two sections of the NT. First, notice the blessings and curses language that is similar to the sermon on the mount in Matthew 5. Notice also, that Jeremiah comes down hard on the sin of man. Look at verses 9-10. This is bad news, folks. Yes, God sees inside our hearts, and what he sees is desperately sick and deceitful. Compare this with Paul in Romans 3:9-12. Paul didn’t make that stuff up. Here is but one place where the heart is described harshly.
Jeremiah 25 is a sobering account of God’s Wrath. There are a couple of items to point out here. First, when we are saved, we are saved from God’s Wrath. Nowhere is this more clearly recorded. Secondly, the Wrath of God will be delivered to all nations. Jeremiah doesn’t just deliver the Wrath of God to Jerusalem, he goes everywhere. We tend to view the Old Testament story in terms of Israel alone. Remember that Israel are a type and shadow of the true Israel, those who believe in the promise, those who include the wild vines grafted into the family tree of Abraham. Jeremiah, and later God, will give this cup of Wrath to all nations.
Jeremiah 29 is a passage that gets abused and taken out of context. Much of the Old Testament suffers the same treatment in this present evil age. But this particular assault is fresh on my mind. Looking at verses 10-23, we find a prophesy for the return to Jerusalem for the exiled. Early in Bible study, I made a statement concerning the covenant relationship of God with the Second Temple. I asked the question, where is the God side of the Covenant? God speaks through His prophets as well as through fire. This is not a new covenant; this is a renewal of the old Sinai covenant. It reads like Law, just as Sinai reads as Law. Here is God granting the return of the exiled to Jerusalem. But, importantly, there remain the blessings and the curses. This is still a “do this and you shall live, do it not and you shall perish” type of Law Covenant. But in this, we can see the reason that Nehemiah and Ezra looked to Moses rather than to Abraham.
Is it surprising, then, that we find statements such as Nehemiah 13:30-31? Nehemiah is operating in terms of the blessings and curses principle of the Law. Remember me for my good deeds. Can we say then that Nehemiah is a Patriarch about whom we should view as righteous based upon his belief in the promise? I am not the Fruit Inspector General, but it would seem that Nehemiah condemns himself with those words. God will use believer and unbeliever alike towards His purpose. Is belief in God enough for salvation? Jesus says a resounding “no” to this question. Even the devil believes in God. Nehemiah clearly demonstrates his belief in the prophesies concerning the return to Jerusalem, but did he believe also in the promise, as did Abraham?
For extra credit, try Romans 4 for a moment as Paul explains the covenant meaning of circumcision. Going back to the notion of circumcision of the heart and of the flesh from Ezekiel 44, we can say that Paul spiritualizes circumcision of the flesh to mean that full and complete cutting off of Jesus. Through our Baptism, we become covenant members of this circumcision through the Blood of Christ, the Grace of which we have renewed in us through Holy Communion. The circumcision of the heart is the gift of faith, by the Holy Spirit, that transforms our hearts, making us new creations in Christ (2 Corinthians 5), through the meritorious work of Jesus on the Cross. All that we hold to be true in the New Covenant was first foretold in the Old Testament. All of the types and shadows of the OT have meaning, and come to fruition in the New Covenant in Christ.
Through all of this prophesy, from Isaiah and Ezekiel and Jeremiah, Israel remains laser pointed at the Law, completely overlooking other aspects of the prophesy. Jeremiah 23:3-5 concerns the righteous branch of David. Read it now. There was a purpose beyond the restoration of ethnic Israel to a land and renewal of old long broken covenants to the Second Temple. That purpose was the introduction of the root of Jesse, the righteous branch of David, the Prophet, Priest and King, the Messiah, the Son of Man, our Savior, our Only Mediator and Advocate, the Paraclete. All of these phrases appear or are described first in the Old Testament concerning the One who will come. This is the purpose of rebuilding the Temple. God will enter into the world from the Eastern door of the Sanctuary of the Temple (Ezekiel 44). And thus Jesus was born to the East of Jerusalem, in the city of David.
Nehemiah fulfilled his purpose unto God. Israel was restored to the land for a time, and the Second Temple and the wall was built. But in the book of Nehemiah, I see that man is not changed. Man is still fallen. Man still needs a Savior. Man needs a New Covenant where God does all the work for us.
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