A concluding summary of the Old Testament
A concluding summary of the Old Testament
The Promised Land in the Old Testament – when situated within the kingdom and covenantal framework of Scripture as it progressively unfolds – was designed by God to serve as a type or pattern of a greater, future reality. Every fulfilment is followed by failure and, although the promise is fulfilled at various points, it anticipates a greater and final fulfilment. That is, the fulfilments under Joshua, David, Solomon and the return from exile demonstrate that, although Israel enjoyed blessing and rest at each point, there still remained a greater fulfilment and final rest for the people of God.
Therefore the promise of land to the nation of Israel is understood within the broader context of God’s programmatic agenda that begins with Adam, progresses from Abraham to Israel, and culminates in an international community living in a new creation. In other words, the national dimension involving the geographical territory of Israel should be viewed as a transitional stage in the outworking of God’s redemptive plan, a plan that spans from creation to new creation and ultimately includes people from every nation filling the entire earth. This goal seems apparent since Abraham’s multitudinous descendants require a much larger territory than Canaan. Indeed, Abraham’s offspring will inhabit the earth and thus fulfil the Adamic commission. But the history of Israel shows that in order for God’s covenant promises to be fulfilled, a new humanity is necessary; and for a new humanity, a new Adam must come.
As a result, the inheritance of the land of Canaan was designed to recapture what was lost in Eden: a temple-mountain-city where God would dwell with his people. In other words, the land of promise aimed to be God’s local manifestation of his kingdom. This was hardly the picture of Israel in exile. However, Israel did return under Cyrus, who gave permission to the people to return to the land. Furthermore, under the leadership of Ezra and Nehemiah, and the words from prophets such as Haggai and Zechariah, the temple was rebuilt and God promised prosperity and peace (Zech. 1:16; 8:1–13).
The temple, however, lacked the glory it once had prior to its destruction and the exile. Its less-than-glorious existence helped to galvanize the meager remnant into a surviving community. Moreover, the post-exilic accounts of temple rebuilding do not mention the return of Yahweh’s presence (e.g. Ezra, Haggai), and the people do not enjoy promised peace and rest. Rather, they were slaves once again in their own land (Neh. 9:36). The relative safety and peace they did enjoy lasted only as long as their masters permitted it.
Therefore what was ultimately needed to return from exile was obedience that flowed from new hearts (e.g. Deut. 30; Jer. 31; Ezek. 36). That is, righteousness was needed for Israel to enjoy God’s covenant blessings (Ezek. 33:12). As a result, the prophets advance the typological trajectory of God’s promise by portraying the return from exile in various ways and stages, including both a physical and spiritual return with national and international results. That is, not only will there be a return to the land, but the people will also return in heart through God’s gracious work in the new covenant brought about by his Davidic Servant-King. Furthermore, this return will include incredible realities that transcend the old covenant forms. That is, the return will be so glorious that it is described as a new Jerusalem coextensive with the new creation that is filled with the people of God from every nation.
However, the Old Testament ends with none of these realities in place. Still, God is faithful and in his word of promise is hope. But how and when would he fulfil his promises? The New Testament answers these questions.