Unit 03 Historical Background

03.02.12 Century B.C. Religion of the Zoroaster

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03.02.12 6th Century B.C. Religion of the Zoroaster

During the reign of the Persian King Darius, there was a revival of the ancient Persian religions.  A young reformer by the name of Zoroaster claimed to have been taken up into the El-burz Mountains, where he spoke with God and was given laws by which to live. According to the Greek historian Lucius Mestrius Plutarch,[1]  Zoroaster returned to his people and taught that there was one good eternal God by the name Ormuzd/Oromazes and one evil god of darkness named Ahriman/Areimanius. Mithras was the mediator between the two divine powers.[2]  On the futuristic Day of Judgment, the followers of good and evil would be judged and separated forever.  Good people would be rewarded and evil ones punished.[3]  In essence, he imitated the actions of Moses.

Ormuzd was to be worshiped in the presence of fire because he was the light of the universe.  The evil one was so greatly despised that his name was written backwards and upside down.  The doctrines of Zoroaster were recorded in several sacred books of the Persians, including the Zend-Avesta.[4] Darius, the grandson of Cyrus II, eventually became a follower of the religion, which increased its popularity.  Today it is most prominent in Bombay, India, where it is known as Parsees.

The displacement of the Jews gives prominence to an overwhelming possibility that the establishment of Zoroastrianism was due to the strong influences from dispersed Jews.  While scholars will debate a number of points of the two religions, others are clearly related.  For example, in Zoroastrian theology Angra Mainyu/Ahriman is an evil spirit that is hostile, brings death into the world (Yasna 30.4), and has evil spirits under his control (30.6).  This is clearly a reflection of Satan in the Judeo-Christian tradition. The god of truth and righteousness is Ahura Mazda (30.8) who has a helper by the name of Druj.  Together they fight against Angra Mainyu Ahriman.  According to this doctrine, there will be an end of time when evil spirits will be delivered into the hands of Ahura Mazda[5] for a final destruction.[6] Other doctrines are the unity of God, the doctrine of an evil and good spirit, the doctrine of resurrection for the just and judgment for the wicked, the concept of the end of the earth, and the use of fire or light as in the Shekinah, the emblem of deity.[7] However, it should be noted that while there are similarities, the unity of Judaism was in direct opposition to the dualism of the Persian system.[8] Those who argue that the Jews borrowed from the Persians forget that Judaism was well established and flourishing for more than a millennium before the rise of the Zoroaster.

The Persian Empire became extremely prosperous during Jewish captivity. With its massive wealth and luxury there was also a decline of moral virtues and corruption of the legal system. The Persians, who at one time were known for their purity and simplicity of manners, had become as morally depraved as any pagan culture in the ancient Near East. Later, magi from the king would travel west to Jerusalem looking for the One who was born to be the king of the Jews.  They too were looking for a messiah who would restore their land.  Some scholars believe that the magi, or wise men, may have been influenced by the newly created religion and by their Jewish neighbors.

03.02.12 (2)

 

[1]. Plutarch a/k/a Lucius Mestrius Plutarchus, (A.D. 45-120) was a Greek historian, essayist and biographer who is known for two books, Parallel Lives which included the Life of Alexander, and Moralia. His few surviving works appear to have been written in Koine Greek, the common Greek language of the first century. See Warmington, ed. Plutarch’s Lives: Demosthenes and Cicero, Alexander and Caesar, Vol 7.

 

[2]. Plutarch, Concerning Isis and Osiris. 46.

 

[3]. Finegan, Myth and Mystery. 69-71; Geikie, The Life and Words of Christ. 1:137-38.

 

[4]. Geikie, The Life and Words of Christ. 1:137-38

 

[5]. See Yasna 30.8 and Yasht 19.95-96 which are the holy books of Zoroasterism.

 

[6]. Finegan, Myth and Mystery. 115-17; Geikie, The Life and Works of Christ. 1:137-38.

 

[7]. Blaikie, A Manuel of Bible History. 363-66.

[8]. Geikie, The Life and Works of Christ. 1:139.

 



03.02.13 Edomite Invasions into Jerusalem

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03.02.13 580s and 570s B.C. Edomite Invasions into Jerusalem

Meanwhile, back in Jerusalem, those who remained in the Holy City and surrounding villages were poor, defenseless, and had lost hope of ever regaining their God and nation. They did not have access to the words of restoration given by the prophets, so they were greatly discouraged. Many intermarried with the Edomites and Moabites. They also became the victims of Edomite invasions. The smoke from the burning temple had hardly cleared when the Edomites took advantage of the Babylonian destruction.  They not only raided and stole what few possessions the poor Jews had left, but they also moved into southern Judah below the city of Hebron.  It was because of these murderous invasions that the prophet Obadiah had given his prophetic warning of destruction to his distant cousins.[1]  In the course of time, their name was changed to “Idumeans.” They were hated by the first century Jews as much as the Samaritans for several reasons.

  1. The Jews hated the Idumeans because for centuries the Idumeans had plundered their farms and raped their women.
  1. The Jews had no great love for Herod the Great who was an Idumean, one of their hated distant cousins. To add insult to injury, Herod was given the Roman title of “King of the Jews,” even though he was obviously not in the promised lineage to be called a “son of David.”

With most of the people gone, the land returned to wild semi-arid desert. Weeds and thistles grew everywhere, terraced hills were destroyed by winter rains, and wandering Bedouins enjoyed the deserted countryside. Neighboring powers soon dominated the former Jewish communities and the local Jewish residents became assimilated into the pagan cultures of the Moabites and Edomites.

[1]. Not only did Obadiah predict God’s judgment upon the Isumeans but he also said (verse 20) that at a time in the future, Spanish speaking Jews (known as Sephardi Jews) would return and live in the Negev Desert. The history of these Jewish people began with King Nebuchadnezzar, and there has been a slow but steady return of Sephardi Jews to the Negev Desert since the early 1990s.

 



03.02.14 Babylon Falls to the Persians (Persian Empire 539-331 B.C.)

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03.02.14 539/538 B.C. Babylon Falls to the Persians (Persian Empire 539-331 B.C.)

The Persian King Cyrus II (reigned 550-530)[1] united the Persians and Medes to defeat the Babylonians in 539. His processional march on a horse into Babylon was typical for a victorious monarch, and as such, has a striking similarity to the triumphal entry of Jesus at the beginning of His Passion Week.  As Cyrus entered the city, the people spread branches on the road before him to announce their loyalty to him.  This momentous event was recorded on several clay tablets, which were eventually discovered by archaeologists.  One of those tablets reads as follows,

In the month of Arahshamnu, the third day, Cyrus entered Babylon, green twigs were spread before him (and) the state of Peace (sulmu) was imposed upon the city. Cyrus sent greetings to all Babylon.

King Cyrus II Tablet[2]

 

The rise of Cyrus to power was the fulfillment of a prophecy spoken by Daniel (Dan. 6:28).  Cyrus decreed that all people who were captured by the Babylonians were to be given freedom and told to live in peace (mentioned four times).  He was God’s instrument in the fulfillment of Daniel’s prophecy.  However, only a few thousand Jews chose to return to their Promised Land (Ezra 6:3-5) and rebuild Jerusalem and the temple (2 Ch. 36:22-23; Ezra 1.1-4; 6:3-5).   It was this temple that some five centuries later would be enlarged, beautified, and would become known as “Herod’s Temple” in the days of Jesus.  As to the decree of Cyrus, it stated:

I returned to the sacred cities, on the other side of the Tigris [River], the sanctuaries which have been in ruins for a long time [and re-established], the images which (used) to live therein, and established for them permanent sanctuaries. I [also] gathered all their [former] inhabitants and returned [them] to their habitations [homelands].

King Cyrus II Decree[3]

 

Some scholars believe that Cyrus was a follower of the Zoroaster, the new Persian religion with some Jewish influences.  He spoke respectfully of the Jews and their God, because in the course of time, Jews had risen to governmental positions.  This was revealed by the discovery of clay tablets in the royal library that have inscribed Hebrew names.

03.02.14.A. THE CYRUS CYLINDER (538 B.C.)

03.02.14.A. THE CYRUS CYLINDER (538 B.C.).  King Cyrus II, a/k/a Cyrus the Great, decreed on this clay cylinder that all captured people were to be released.  Known as the Cyrus Cylinder, upon this is recorded the decree giving freedom to the Jewish peoples (as well as others) as prophesied by the prophets. Photograph courtesy of the Trustees of the British Museum.


03.02.14.B. THE TOMB OF CYRUS THE GREAT

03.02.14.B. THE TOMB OF CYRUS THE GREAT.  The prophet Isaiah wrote his book around 700 B.C. and prophesied that one day a king named Cyrus would deliver the Jews from exile (Isa. 44:28; 45:1). A century and a half later this prophecy and others were fulfilled. Given the legacy of accurate prophecies, the Jewish people of the first century observed Jesus carefully in light of Isaiah’s messianic prophecies. Photo by Wikipedia Commons.

Finally, about this time there were four decrees, one of which is connected to Daniel’s prophecy of seventy-sevens (of weeks). These decrees and the related timeline have been the subject of many debates.[4]  Evangelical scholars agree it was partially fulfilled at the time whem Jesus rode into Jerusalem, with the remaining portion to be fulfilled at a future time.  Daniel received a prophetic revelation of seventy “sevens” (Dan. 9:24-27) in the “first year of Darius” (Dan. 9:1) when the Persians made him king over the Babylonians in 539 B.C.[5] The four decrees concerning the Jews and their holy city of Jerusalem are as follows:

  1. According to 2 Chronicles 36:22, the decree by King Cyrus II, a/k/a Cyrus the Great, was issued in his first year. That was his regnal year which commenced in April of 538 B.C. (Ezra 1:1-4).
  1. The second decree was issued by Darius in 519 B.C. (Ezra 6:7-12)
  1. Two other decrees were issued by King Artaxerxes in 458 (Ezra 7:11-26) and 445/444 B.C. (Nehemiah 2:1-8).[6] And it is here where the debates begin among scholars. Some scholars believe that the most important decree was not issued in 444 B.C. but on March 14, 445 B.C.[7] Another scholar believes the pivotal date in Daniel is 536 B.C. which was the end of 70 years of captivity of Daniel 9:24 and the beginning of the 69 weeks of Daniel 9:25-26.[8] Most scholars begin their timeline with the March 14, 445 B.C. decree. But when the calculations are complete, using the 360 day/year Jewish calendar, the day that the sixty-two weeks of years ends in A.D. 32.[9]

[1]. The Persian kings Cyrus II (grandson of Cyrus I), Darius I (a/k/a Darius the Great), Artaxerxes I and Darius II are among fifty biblical names whose existence has been verified by archaeological studies in a published article by Lawrence Mykytiuk titled, “Archaeology Confirms 50 Real People in the Bible.” Biblical Archaeology Review. March/April, 2014 (40:2), pages 42-50, 68.  This archaeological evidence confirms the historical accuracy of the biblical timeline.  For further study, see the website for Associates for Biblical Research, as well as Grisanti, “Recent Archaeological Discoveries that Lend Credence to the Historicity of the Scriptures.” 475-98.

 

[2]. Prichard, The Ancient Near East. 1:204.

[3]. Prichard, The Ancient Near East. 1:208; See also Mould, Essentials of Bible History. 349-51.

[4]. Daniel 9:24-27 is the only Old Testament passage which refers to the Messiah as “Messiah.” Elsewhere He is called “Shiloh” (Gen. 49:10), the “Root of Jesse” (Isa. 11:10), the “Righteous Branch” (Jer. 23:5), the “Prince of Peace” (Isa. 9:6), etc. But the name by which He is known best, “Messiah,” appears in only in the Daniel 9 passage.

 

[5]. See also Appendix 15.

 

[6].  Lurie, David H. “A New Interpretation of Daniel’s “Sevens” and the Chronology of the Seventy “Sevens.” Journal of the Evangelical Threological Society. 55:3 (Sept, 1990) 303-10.

[7]. McClain, Daniel’s Prophecy of the 70 Weeks. 25. The calculation usiing that date would bring the fulfillment of the prophecy to April 6, 32 A.D., which was not a year when the 14th day of Nisan fell on a Friday.

 

[8]. McFall, Leslie. “Do the Sixty-nine Weeks of Daniel Date the Messianic Mission of Nehemiah or Jesus?” Journal of the Evangelical Theological Society 52:4 (Dec. 2009) 673-718.

[9]. For an exhaustive study to support this conclusion, see Gleason Archer’s study in “Daniel” in the Expositor’s Bible Commentary, 111-21.

 



03.02.15 Summary of Significant Developments of Assyrian and Babylonian Captivities

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03.02.15 723 – 539 BC: Summary of Significant Developments of Assyrian and Babylonian Captivities

As previously stated, there were several significant developments that pertained to the identity of the first century Jewish people. Knowing these developments and the political and social pressures that created them, aids the modern student to understand the cultural environment in which Jesus ministered. Many more developments would arise during the Inter-Testamental Period. However, at this time in history the focus is on the Assyrian and Babylonian captivities and influences.

Assyrian Captivity:

  1. When the majority of the ten northern Israelite tribes were relocated by the Assyrians in 722/21 B.C., they seemed to have disappeared into the Assyrian culture after several generations. Hence, since their location became unknown, they are often referred to as the “ten lost tribes.” Note, however, that the disciple, James, did not consider them lost when he wrote his letter to them (cf. 1:1). Evidently, in the first century the Jews in Jerusalem knew where they were. These Israelites (later called Jews) did not make any significant impact upon Judaism in Israel, which was considerably different from the later deportation of the Israelites from Judea.[1] When the latter group was relocated to Babylon, their religious beliefs intensified. One of the many nations they escaped to was Egypt. While Egypt was a country of slavery in the sixteenth century B.C., since then at times it was a country of refuge for many, including the prophet Jeremiah. That is why a vibrant Jewish community was established there long before the destruction of the first temple in 537 B.C.[2]
  1. A new ethnic group known as the Samaritans emerged when the remaining northern Israelites intermarried with their new foreign neighbors who were brought in by the Assyrians. Their descendants became known as the “Samaritans.”[3] Centuries later, the first century Jews did not recognize the Samaritans as true brothers of the faith, but rather, they were considered to be “half-breeds” or of “mixed blood.”[4] Each group considered the other to have adopted certain pagan practices into their religious rituals, thus was defiled and impure.
  1. An important development is that both the Assyrians and Babylonians were exposed to Jewish thought, religion, and the hope of a coming messiah. The Babylonians were masters of divination, astrology, and other cultic rituals in an endless search for understanding truth and the mysterious knowledge of the gods. It was the ideal setting for the laws of God to spread, since they too recognized the literal fulfillment of the Hebrew prophecies. Some scholars today believe that the Persian government administrators, who also became interested in the messiah, knew the Hebrew predictions.  Since the Babylonians specialized in astrology, they were interested in the rising star mentioned in Numbers 24:17. It is understandable that by the first century all the peoples throughout the Ancient Middle East were waiting for the coming messiah.

Babylonian Captivity:

  1. As the Babylonians were coming to attack Jerusalem, a number of wealthy Jews left Jerusalem. They went to Egypt, Spain, and other countries that belted the Mediterranean Sea.[5] Among those who went to Egypt was the prophet Jeremiah. In Egypt, many traveled some 800 miles south along the Nile River and built a community on Elephantine Island along Egypt’s southern frontier. There they built a temple.[6] Legend says that the Ark of the Covenant was hidden in this temple when King Nebuchadnezzar destroyed the Jerusalem temple. Of course, the obvious question is that if the Ark was there, why wasn’t it returned during the Second Temple Period? The mystery remains veiled.
  1. It is believed that the synagogue as a local institution of worship and community center was established in Babylon.[7]
  1. During the Jewish exile the Aramaic language, a sister language to Hebrew, was accepted by the Jews as well as the Aramaic square script alphabet.[8] It was the official language of the Babylonian Empire.
  1. The Jews called upon God to bring them a messiah who would deliver them from bondage.
  1. When freedom was offered, not all Jews chose to return to their Promised Land. In fact, only a small contingent returned while some remained in Babylon and others migrated to India and China. Many who remained in Babylon maintained strict obedience to the Jewish faith as a means of survival in a pagan culture. Centuries later, their descendants produced the valuable and exhaustive commentary known as the Babylonian Talmud, which is considered by scholars to be more reliable than the Jerusalem Talmud, which was written in Tiberias.
  1. Under Ezra, a new class of religious leaders known as scribes was established in Jerusalem. These writers studied the Mosaic Law and became known in the first century more as lawyers than writers of contracts. The priests who had been the traditional interpreters of the Law now had that portion of their responsibility transferred to the scribes. By the time of Jesus, these scribes obtained a powerful aristocratic position in Judaism and frequently conflicted with Jesus on the interpretation of various religious issues.[9]
  1. The Oral Law, as it was known in the days of Jesus, was established by Ezra. However, some Jewish scholars claim it originated with Moses. The Jews believed that the destruction of their temple in 587 B.C. and subsequent deportation to Babylon was the direct result of their disobedience to both the Written Law (i.e. namely breaking Sabbath rules) as well as the Oral Law. Upon their return to Jerusalem, the Oral Law was expanded immensely to prevent any possibility of future deportation. However, those who moved to India, China, Egypt, Spain, and elsewhere did not develop the restrictive Oral laws. Therefore, they did not have the theological problems the religious leaders in Jerusalem had concerning Jesus as the Messiah.
  1. The Israelites, while living in Babylon and elsewhere, changed their understanding of God. They knew the answer to, “Who is God?” They realized He was national as well as personal. He was everywhere, and with them in exile. This may be the only reason why they survived culturally and religiously when other people groups in similar situations throughout history lost their identity.[10]
  1. The Jews in Babylon reflected upon the laws of cleanliness instituted by Moses; laws such as maintaining toilets outside the camp and not eating pork. Some scholars believe that they also observed the cleansing rituals of their pious pagan neighbors, and concluded that if pagans can maintain a high level of cleanliness, shouldn’t they do likewise? Examples of adopted rules of cleanliness are,
  1. Not to walk over a grave or one will become defiled.[11]
  1. One must become purified if anything unclean has been touched.
  1. One must become purified before entering a holy place such as the temple.
  1. In particular was the matter of washing hands before and/or after meals. This issue was often debated between the first century schools of Hillel and Shammai. A person also had to wash hands before entering a house if he or she was at a funeral.[12] It is believed that the immersion in the mikvah developed at this time as well. Archaeologists today are quick to identify the ancient ruins of a home or community as Jewish if they uncover a mikvah. Needless to say, some Pharisaic rules that Jesus confronted had nothing to do with the laws of Moses.
  1. Finally, the biblical faith in the one true God became known as “Judaism,” and the adherents of all twelve tribes who were known previously as “Israelites” were now called “Jews” (Esther 2:5).[13] The identification of the descendants of Abraham is referred to in this work as “Jews” throughout their entire history for purposes of clarification.  In a similar manner, the land in which they live is often referred to today as “Palestine” or “ancient Palestine” even though that name was unknown during the days of Jesus. When Hadrian destroyed Jerusalem in A.D. 135, he renamed the land in honor of the ancient Israelite enemy – the Philistines.  Today, however, the name Palestine is often used for identification purposes when referring to various historical places and events, even those that occurred prior to 135 A.D.

 03.02.15.A. A TABLET FROM BABYLON READS “IF I FORGET THEE, O JERUSALEM.” (2)

03.02.15.A. A TABLET FROM BABYLON READS “IF I FORGET THEE, O JERUSALEM.”  A cuneiform tablet dating to 498 B.C., found in Babylon contains a reference (in the third line after the blank line in photo and drawing above), to “al Yahudu” the town of Judah, meaning Jerusalem. Photograph and drawing courtesy of Andre Lemaire.

[1]. There has often been name confusion between the southern region known as Judah or Judea, and the name of the entire country – Judaea. The name “Judaea” is often used interchangeably with “Israel,” although the latter term seems to have been used less often in the first century. Furthermore, the name “Judah” is generally that of a person, but the descendants of Judah are also known as “the people of Judah” or “the people of Judea.”

 

[2]. Golub, In the Days. 229.

 

[3]. See “Samaritans” 02.01.17.

 

[4]. People of “mixed blood” or “half-breeds” are persons of various tribal or ethnic backgrounds. Both terms are offensive.

 

[5]. Golub, In the Days. 228-30.  Modern Bible students who examine the travels of the Apostle Paul sometimes question why the Jewish people were in the various countries where Paul preached. The answer is, that often either persecution or economic opportunities drove them there.

 

[6]. See 03.04.18.

 

[7]. Mould, Essentials of Bible History. 359-61, 379, 396.

 

[8]. See “Language” 02.03.28.

 

[9]. Idelsohn, Jewish Liturgy and Its Development. 16-17. This book is an excellent study on worship during the second temple period. (New York: Dover, 1995. Orginally published by Henry Holt and Co. 1932). While Idelsohn (1882-1932) covers the entire history of Jewish worship, chapter 1 is specifically dedicated to the second temple period.

 

[10]. Lemaire, “The Universal God: How the God of Israel Became a God for All.” 58.

 

[11]. See “Defile” in Appendix 26.

 

[12]. Golub, In the Days. 53-55.

 

[13]. Blizzard, “Judaism – Part 1” Yavo Digest 1:5, 3.



03.03 Second Temple Period

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Unit 03

Historical Background

 

Chapter 03

Second Temple Period (515 B.C. – A.D. 70)

 

03.03.00.A. THE REBUILDING OF THE TEMPLE by Gustave Dore’, 1866. (2)

 03.03.00.A. THE REBUILDING OF THE TEMPLE by Gustave Dore’, 1866. The second temple was constructed with limited resources and was, in fact, a very simple structure in comparison to the famous predecessor, Solomon’s temple. However, while Solomon’s temple was built with slave labor and high taxes, the second temple was built with offerings and sacrifices of the people. Hence, the rabbis said it was more beautiful than the first.



03.03.01 Exiles Return to Judah; Temple Reconstruction Begins

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03.03.01 538 – 444 B.C. Exiles Return to Judah; Temple Reconstruction Begins

A new chapter of Jewish history began when the Medo-Persian (a/k/a Persian) Empire defeated the Babylonians. This created one of the most peaceful times in Jewish history. They had self-government and religious liberty as they desired; a joyful period of history that they seldom experienced.  It began with the fulfillment of Daniel’s unique prophecy.  And while they clearly understood it, the prophecy is seen by modern scholars as having two possible interpretations.

  1. From the first invasion of Nebuchadnezzar in 605 to the issuing of the edict of Cyrus[1] was a period of seventy years.
  1. From the destruction of Solomon’s temple and Jerusalem to the rebuilding of the second temple was also seventy years.

In essence, the interval from the beginning of the captivity to the beginning of the restoration was the same time as that from the completion of the captivity to the completion of the restoration – seventy years.  The significance is that since Daniel’s short term prophecies were literally fulfilled, then it can be assumed that his long term prophecies concerning the Messiah would also be literally fulfilled.[2]

The ten northern tribes appear to have remained lost in unknown areas far to the east. However, the two tribes of Benjamin and Judah in Babylon were granted permission to return in three migrations.  In the history of their restoration to their homeland, three distinguished leaders as well as three Persian kings appear.  Most significant was Zerubbabel, a descendent of King David who returned to Judah with about fifty thousand followers. They were only a small portion of the exiles that chose to return while others either stayed in Babylon or relocated elsewhere throughout Asia.  By relocating in foreign nations, they helped distribute the knowledge of the one true God, the promise of a coming messiah, and thus prepare the way for the gospel that would follow centuries later.  The “missionary era” was actually begun by the Jews, but it would be catapulted by Christians who would later travel into distant lands to spread the gospel as they fled from persecution.[3]

Zerubbabel, who was a descendant of King David, was instrumental in the construction of a new temple and served briefly as governor, but not as king.  He and the prophets continued to anticipate a Messiah who would personally fulfill the eternal requirements of the Davidic Covenant.[4]

[1]. See 03.02.14.A.

 

[2]. For the historical trail of the Davidic Covenant from David to Jesus, see the blue “Mystery Unveiled” boxes in 03.02.01, 03.02.03, 03.02.06, 03.03.01, 04.02.02, and 13.04.05.

[3]. Some scholars believe Nehemiah returned to Jerusalem in 440 B.C.; See Rousseau and Arav, Jesus and His World. 345.

[4].  Dan. 9:24-27; Zech. 9:9; 14:3-9; Mal. 2:1; 3:1-3.

 



03.03.02 Second Temple Completed

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03.03.02 515 B.C. Second Temple Completed

As the result of the gracious King Cyrus II, Zerubbabel was the principal builder of the second temple at the exact same location of the previous Solomon’s temple (Ezra 3:1-13; 5:1-17; 6:14-18).  The first segment rebuilt was the altar for sacrificial worship and completed on October 5, 537 B.C.  This was followed by the construction of the rest of the temple which began on April 23, 536 B.C. and was finished twenty years later (Ezra 6:19-22).  On March 12, 515 B.C., the long awaited temple was completed and dedicated, although it was a very humble structure in comparison to the majestic structure of King Solomon.[1] The new temple was dedicated with great celebration on the Feast of Passover and Unleavened Bread.

It was not a shadow of King Solomon’s glory, but God encouraged His people that one day the modest temple would have Someone greater than Solomon.  And in the fullness of time, the Prince of Peace came and glorified the temple of God.

“The final glory of this house will be greater than the first,” says the Lord of Hosts. “I will provide peace in this place”— this is the declaration of the Lord of Hosts.

 Haggai 2:9

 

Solomon walked in the first temple, but the Greater than Solomon walked the second temple.

The second temple remained unchanged until 20/19 B.C. when Herod the Great undertook a massive remodeling work that took more than eight decades to complete.  The reconstructed temple provided an identity for the people of God.  It was the religious center, the place where God lived (Ps. 68:18), the place for sacrifice and forgiveness, and the focal point for Jewish festivals (which had religious significance); not only for Jews, but for Gentiles who converted to the Jewish faith. It was simple, and famed more for its sacredness than for its architecture. Nearly five centuries later Herod the Great would enlarge it.[2] Detailed descriptions of Herod’s temple can be found in the first century writings of Josephus and in the second century Jewish book of the Mishnah.[3]

The second temple was now completed, but there were some significant differences between it and the earlier one.[4]  This one did not have,

  1. The sacred Ark of the Covenant (Ex. 25:10-16)
  1. The Holy Fire on the altar (Lev. 1:7)
  1. The Glory of God (Shekinah Glory)
  1. The tables of stone upon which the finger of God had written the Commandments.
  1. The Urim and Thummin no longer shown mysteriously from the breast of the high priest, but by the Second Temple Period, the Scriptures were used to determine the will of God.[5]

Of these six differences, most commentators focus on the highly prized Ark of the Covenant which for centuries was in the Holy of Holies.[6] It was not there during the time of Jesus,[7] since according to the Mishnah only a stone was in its place upon which the Ark once stood.[8] The location of these missing objects has given rise to many legends and fanciful stories. Only God knows where they are and what will become of them, if anything.

 

[1]. For further study, see Ritmeyer, “Locating the Original Temple Mount.” 24-45, 64-65; and Ritmeyer, The Quest: Revealing the Temple Mount in Jerusalem.

[2]. It should be noted that some scholars believe that there have been three temples in Jewish history: 1) Solomon’s temple; 2.) Zerubbabel’s temple completed in 515 B.C., and 3) Herod’s temple. However, most scholars do not count these as three temples, because Herod’s temple was an enlargement of Zerubbabel’s temple.

[3]. Josephus, Antiquities 15.11 and Wars 5.5; Mishnah, Middoth.

[4]. Geikie, The Life and Words of Christ. 1:87.

[5]. Babylonian Talmud, Yoma 21b; and Moed 3:94; Fischer, The Gospels in Their Jewish Context. (Lecture on CD/MP3). Week 5, Session 2.

[6]. See also Ritmeyer, “Where the Ark of the Covenant Stood in Solomon’s Temple. 46-55, 70-72.

[7]. As of this writing, the location of the Ark of the Covenant remains a mystery. According to 2 Kings 24:13, King Nebuchadnezzar cut into pieces all of the golden temple articles. The possibility does exist that the Ark escaped his capture.  However, it is not mentioned in the future third temple (Ezek. 40-43) and, therefore, it is possible that God’s purpose for it has terminated.

[8]. Mishnah, Joma. 5.2.

 



03.03.03 Ezra and Nehemiah

Bill Heinrich  -  Jan 18, 2016  -  Comments Off on 03.03.03 Ezra and Nehemiah

03.03.03 459 – 445 B.C. Ezra and Nehemiah           

 

Eighty years after Zerubbabel, during the reign of the Persian King Artaxerxes Longimanus, who was the son of Xerxes, Ezra left Babylon (c. 458) with a small delegation of six thousand.  His mission was to restore the institutions of Moses to a people who had been dramatically affected by their stay in Babylon. The Bible depicts him as a priest-scribe-scholar as well as a governor and reformer. For this, the Jews of Judah became deeply indebted to him and often refer to him as the “Second Moses.”[1] In fact, according to tradition, Ezra would have been considered their most distinguished prophet if Moses had not come a thousand years earlier.[2] His genealogical record was very impressive: His great grandfather, Hilkiah,[3]  had discovered the Book of the Law during the days of King Josiah.[4]  Hilkiah read it to Josiah and the people and brought about a religious awakening. As captives, Ezra’s ancestors carried the Law to Babylon.[5]  Therefore, when he spoke, the people listened.  Ezra read the Covenant of God, and it became the constitution of the people and the nation.[6]  His public reading of the Torah was explained by the scribes as to how it would be relevant to life (cf. Neh. 8).

He was given credit for changing the ancient Hebrew alphabet to the so-called Hebrew (Aramaic) square script. He is also believed to have instituted the scribal class, the synagogues and community centers, and expanded the Oral Tradition (some scholars believe he originated the Oral Tradition). While the Oral Tradition was established originally for a good purpose, unfortunately, by the time of Christ, its authority had superseded that of the Bible; which in turn, was foundational for the conflicts between Jesus and the religious leaders.

In summary, under Ezra’s leadership, the two most important traditions developed that directly impacted the ministry of Jesus.

  1. A new class of religious leaders, known as scribes (02.01.20) was established.
  1. The Oral Law (02.02.18) was established. Some scholars believe that the Oral Law existed since the days of Moses, but it did not have a powerful influence until Ezra.

Finally, Nehemiah returned as governor, or pacha,[7] of Judah in 445 B.C. to rebuild the walls, gates, and city of Jerusalem (Neh. 6:15) and to institute additional reforms (Neh. 7-8).[8]  One of these reforms was to lead the Israelite people (now called “Jewish”) in a prayer of confession of their sins and iniquities as well as the sins of their ancestors (Neh. 9:2). Another was to re-establish temple worship according to the laws of Moses. He insured that all priests and Levites had the genealogical records,[9] and that no impersonators infiltrated temple ranks. When three families, Hobaiah, Hakkoz and Barzillai, claimed to be of priestly stock, he denied them the privilege as no record was found of them (Ezra 2:61-62). Another group of 652 people, probably pure Babylonians, wanted to go to Jerusalem but could not prove they were descendants of Israel (Ezra 2:59).  They too were denied the privilege.[10]  Just as genealogical records were important in the days of Ezra and Nehemiah, so likewise they were important in the days of Jesus, Matthew, and Luke.

 

03.03.03 (2)

 

03.03.03.A. AN EXCAVATED SECTION OF NEHEMIAH”S WALL

03.03.03.A. AN EXCAVATED SECTION OF NEHEMIAH”S WALL.  Nehemiah rebuilt the walls of Jerusalem after the return from Babylonian exile. Archaeologists uncovered the lower section of his wall although it appears like a road.  Photograph by the author.

[1]. Scott, Jr. Jewish Backgrounds of the New Testament. 166.

 

[2]. Edersheim, The Life and Times of Jesus the Messiah. 7.

[3].  Hilkiah is among fifty biblical names whose existence has been verified by archaeological studies in a published article by Lawrence Mykytiuk titled, “Archaeology Confirms 50 Real People in the Bible.” Biblical Archaeology Review. March/April, 2014 (40:2), pages 42-50, 68.  This archaeological evidence confirms the historical accuracy of the biblical timeline.  For further study, see the website for Associates for Biblical Research, as well as Grisanti, “Recent Archaeological Discoveries that Lend Credence to the Historicity of the Scriptures.” 475-98.

 

[4]. Mould, Essentials of Bible History. 359-61, 379.

 

[5]. Golub, In the Days. 31-33.

 

[6]. Fischer, The Gospels in Their Jewish Context. (Lecture on CD/MP3). Week 5, Session 1.

 

[7]. Geikie, The Life and Works of Christ. 1:137.

 

[8]. See 03.03.03.A.

 

[9]. Dalman, Jesus Christ in the Talmud. 31; Jerusalem Talmud, J’bamoth. 49b.

 

[10]. Golub, In the Days. 41.

 



03.03.04 Prophecy concerning Jesus and His Ministry

Bill Heinrich  -  Jan 18, 2016  -  Comments Off on 03.03.04 Prophecy concerning Jesus and His Ministry

03.03.04 444 B.C. Prophecy concerning Jesus and His Ministry

Previously the prophet Daniel gave a messianic prophecy related to “sixty-nine weeks” of years or 176,295 days until the coming of the Messiah.[1]  Many scholars believe the beginning time of the prophecy was with a decree given in 445 B.C. by King Artxerses.[2] However, there were several decrees issued about this time and the difficulty scholars have is to determine from which decree should they begin to count the years.[3]

[1]. Some scholars reckon the number of days to be 173,880. For an exhaustive study to support this conclusion, see Gleason Archer’s study in “Daniel” in the Expositor’s Bible Commentary, 111-21.

 

[2]. See 03.02.14 and Appendix 15 concerning Daniel’s prophecy.

 

[3]. See last section of 03.02.14.

 



03.03.05 Malachi

Bill Heinrich  -  Jan 18, 2016  -  Comments Off on 03.03.05 Malachi

03.03.05 443 B.C. +/- Malachi

Malachi is generally considered to have been the last prophet who wrote in the Old Testament era.  He criticized Judah for her many sins and foresaw that a day of judgment would come.  He said that a forerunner would announce the coming of the messiah who would usher in a new covenant for the Jewish people and the entire world.  That forerunner would be John the Baptist and the Messiah would be Jesus, the Christ (meaning the “Anointed One”).



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