The Post Exilic Books

The Bible is simply a love letter compiled into sixty-six books and written over a period ofsixteen hundred years by more than forty authors living on three continents. Although theauthors came from different backgrounds, there is one message, one theme, one thread that runs throughout the entire Bible from the first book, Genesis, to the last book, Revelation. That message is God's redeeming love for mankind.By the end of Second Kings, both the northern and southern kingdoms had beenconquered.Israel, the northern kingdom, was conquered and scattered by Assyria. Almost 150years later, the Babylonians destroyed Judah, the southern kingdom, and those whosurvived were exiled to Babylonia. The temple lay in ruins, the land was desolate, andit appeared that all hope was lost for the exiled remnant. As they struggled to surviveas aliens in a strange culture and still maintain their Jewish identity, God was workingbehind the scenes in unimaginable ways. He had promised that Judah would be exiledfor seventy years. But He had also promised to bring His people back to the land. Inthe books you are about to study, you will see that God keeps His promises.During the seventy years Judah was in exile, the political world changed dramatically.The Persians defeated Babylonia and became the largest empire in the Near East. Itwas Persia that brought about an end to the Exile and allowed the Jews to return home,restore their temple, and build a wall around their beloved Jerusalem.The Post-Exilic Books were written after the Exile, to and about this group of God'schosen people. First and Second Chronicles were written to the people to encourage them in the land after they returned to Jerusalem, reminding them of their identity and heritage. Ezra and Nehemiah continue the history of the Jews from where it left off in Second Kings. Esther is a beautiful story of the providential hand of God moving to protect His people. Chronologically, the Old Testament Historical Books end with Nehemiah. All the Old Testament books following Nehemiah merely fit into the time period of these historical books.

The book of Ezra is generally known for its negative and exclusivist attitude towards the other. Others are the cause of dread in one part of the book, and in another part they are adversarial. Furthermore, Ezra commands that foreign wives and their children be sent away. Yet the book of Ezra also features an exceptional account of welcome. In Rebuilding a Post-exilic Community, Chingboi Guite Phaipi examines what drives negative attitudes toward the other, and argues that beneath the presence of different attitudes toward the other within the book of Ezra lies a coherent foundation. That is, negative attitudes toward others make sense in light of the community’s strong self-perception in the book of Ezra.

John J. Collins’ Introduction to the Hebrew Bible is one of the most reliable and widely adopted critical textbooks at undergraduate and graduate levels alike, and for good reason. Enriched by decades of classroom teaching, it is aimed explicitly at motivated students regardless of their previous exposure to the Bible or faith commitments. Collins proceeds through the canon of the Old Testament and the Apocrypha, judiciously presenting the current state of historical, archaeological, and literary understanding of the biblical text, and engaging the student in questions of significance and interpretation for the contemporary world. The second edition has been revised where more recent scholarship indicates it, and is now presented in a refreshing new format.

Empire and Exile explores the impact of Babylonian aggression upon the book of Jeremiah by calling attention to the presence of the empire and showing how the book of Jeremiah can be read as resistant responses to the inevitability of imperial power and the experience of exile. With the insight of postcolonial theory, resistance is framed in these readings as finding a place in the world even though not controlling territory and therefore surviving social death. It argues that even though exile is not prevented, exile is experienced in the constituting of a unique place in the world rather than in the assimilation of the nation. The insights of postcolonial theory direct this reading of the book of Jeremiah from the perspective of the displaced. Theorists Homi Bhabha, Partha Chatterjee, Stuart Hall, and bell hooks provide lenses to read issues peculiar to groups affected by dominant powers such as empires. The use of these theories helps highlight issues such as marginality, hybridity, national identity as formative tools in resistance to empire and survival in exile.

The Knowing the Bible series is a resource designed to help Bible readers better understand and apply God's Word. These 12-week studies lead participants through books of the Bible and are made up of four basic components: (1) reflection questions help readers engage the text at a deeper level; (2) "Gospel Glimpses" highlight the gospel of grace throughout the book; (3) "Whole-Bible Connections" show how any given passage connects to the Bible's overarching story of redemption, culminating in Christ; and (4) "Theological Soundings" identify how historic orthodox doctrines are taught or reinforced throughout Scripture. With contributions from an array of influential pastors and church leaders, these gospel-centered studies will help Christians see and cherish the message of God's grace on every page of the Bible. The books of Ezra and Nehemiah tell of God's steadfast love toward Israel after their return from exile. The Lord rasied up Ezra and Nehemiah to reestablish the nation by rebuilding the temple and city walls and by turning the people back to his Word. In this 12-week study, Kathleen Nielson shows readers God's mercy and faithfulness demonstrated in the books of Ezra and Nehemiah, encouraging Christians toward sincere repentance and persevering hope. Part of the Knowing the Bible series.

Did Israelite Jewish apocalyptic literature originate among alienated or disenfranchised groups? In this overview of apocalypticism in the Hebrew Bible, Stephen Cook contends that such thinking and writing stems from priestly groups that held power.