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| Introduction | 7 | (4) | |||
| PART 1 Genesis-Esther | |||||
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21 | (10) | |||
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31 | (10) | |||
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41 | (8) | |||
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49 | (6) | |||
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55 | (8) | |||
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63 | (8) | |||
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71 | (6) | |||
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77 | (10) | |||
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87 | (8) | |||
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95 | (8) | |||
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103 | (10) | |||
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| PART 2 Job-Malachi | |||||
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113 | (8) | |||
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121 | (6) | |||
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127 | (8) | |||
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135 | (8) | |||
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143 | (8) | |||
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151 | (10) | |||
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161 | (10) | |||
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171 | (18) | |||
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189 | (6) | |||
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195 | (6) | |||
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201 | (8) | |||
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| Chart-Old Testament Chronology | 209 | (2) | |||
| Chart-The Divided Kingdom Era | 211 | (2) | |||
| Notes | 213 | (6) | |||
| Bibliography | 219 |
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BEGINNINGS
The Bible is the world's bestseller. The message of God is considered so vital to man that translators and Bible agencies have produced parts of the Scriptures in 2,237 languages, according to the fourteenth edition of Ethnologue: Languages of the World . At least 95 percent of the world's population has portions of the Scriptures in a language available to them.
Why Study the Old Testament?
The Old Testament has had the widest acclaim of all writings in the fields of literature, history, and religion. Jews, Muslims, and Christians find their beginnings in the Old Testament. It continues to attract and challenge the keenest scholars and meet the needs of even the humblest of every generation.
In contemporary Christianity, the Old Testament is more neglected than the New. Because of the prominence of law in the Old Testament, and of the Gospel in the New, readers do not always clearly understand that God's grace operated throughout the history of His dealings with people. Those who portray the God of the Old Testament as a God of wrath and judgment, and think of God in the New Testament as a God of love, should not ignore the fact that Moses (Deut. 4-6), Jeremiah (9:23, 24), and others represented Him as the God of love and justice. The apostle Paul, who was thoroughly versed in the Old Testament, called God the "Father of mercies" (2 Cor. 1:3).
The Old Testament provides the historical background by which we are able to understand the New. This is apparent in the fact that the New Testament contains over 600 references or allusions to the Old. Jesus and the apostles constantly appealed to it in their teaching. Paul used the Old Testament with great effectiveness as he went from synagogue to synagogue to convince the Jews that Jesus was the Christ (cf. Acts 17:3, 11-13; 18:5, and others). Neither human nature nor God has changed since Old Testament times. Our study of man's relationship with God guides us today and leads us to the proper response of faith and obedience.
The History of Old Testament Times
The history of the Old Testament is found primarily in the first seventeen books (Genesis-Esther) of our English Bible. After a brief account of the developments from Adam to Terah, biblical history is basically concerned with God's chosen nation beginning with Abraham (ca. 2000 B.C.), and continuing until the time of the rebuilding of the walls of Jerusalem under Nehemiah (ca. 450 B.C.). The poetic and prophetic books reflect various periods of history and allow insight into prevailing political, religious, and cultural situations.
As we may learn from the Old Testament itself, the historical books are more than the national records of the Jewish nation and tell us more than its history. Both Jews and Christians hold that the Old Testament discloses God's revelation of Himself to man. Jesus gave it His stamp of approval as Holy Writ and taught that it had predicted His coming (Luke 24:44 and others). Paul called Old Testament Scripture the oracles of God (Rom. 3:2).
While it is sacred history, the Old Testament gives an account of natural events, guided by and interwoven with the supernatural activity of God. In times of both blessing and adversity in Israel, God was accomplishing His purposes in national and international developments. Consequently, the Old Testament can be interpreted properly only when both the natural and the supernatural are recognized in its pages.
Old Testament history may be divided into the following periods:
The era of beginnings Genesis 1-11 Patriarchal times Genesis 12-50 Israel becomes a nation Exodus-Deuteronomy Conquest and occupation Joshua, Judges, Ruth The united kingdom 1 Samuel; 2 Samuel; 1 Chronicles;
2 Chronicles 1-9; 1 Kings 1-11 The divided kingdom 1 Kings 12-2 Kings 25;
2 Chronicles 10-36 The postexilic era Ezra, Esther, Nehemiah
Era of Beginnings
Scripture Survey: Genesis 1-11
Extent of Time: From the Beginning to About 2000 B.C.
Genesis 1-11 is introductory to the whole Bible. In spite of its brevity, this section covers a longer span of time than the rest of the Old Testament-that is, from Abraham to Malachi. Throughout the Scriptures are numerous references that amplify and expound the meaning of this brief section. These chapters are essential to a proper understanding of the whole written revelation.
This introduction is vital to the rest of Genesis and to the other four books of the Pentateuch. Beginning with Genesis 12, God's promise of redemption is focused on Abraham and his family. Exodus through Deuteronomy describes an established nation under Moses' leadership, growing out of the descendants of the patriarchs. Moses, who was intimately associated with the events and laws recorded in these four books, is recognized throughout the Bible as the author of the five books called the Pentateuch. Both written and oral sources available to Moses may have provided him with the basic material for Israel's history as recorded in Genesis. Consequently, the book of Genesis is properly regarded as Moses' introduction to the rest of the Pentateuch (cf. Gen. 17:12; John 7:23).
The period of beginnings may be outlined as follows:
The account of creation Genesis 1:1-2:25
The universe and its contents 1:1-2:4a
Man in his first dwelling place 2:4b-25 The Fall and its consequences 3:1-6:10
Man's disobedience and expulsion 3:1-24
Cain and Abel 4:1-24
The generation of Adam 4:25-6:10 The Flood: God's judgment on man 6:11-8:19
Preparation for the Flood 6:11-22
The Deluge 7:1-8:19 Man's new beginning 8:20-11:32
The covenant with Noah 8:20-9:19
Noah and his sons 9:20-10:32
The Tower of Babel 11:1-9
Shem and his descendants 11:10-32
The Creation Account
Scripture Survey: Genesis 1-2
Simple but profound is this account of the origin of the universe, and in particular of God's creative activity as manifested on the earth. The record assumes the existence of God who created the universe including the earth and all life upon it. The account clearly states that God created all things. God is the subject of the verb here as well as in most places where this verb appears. Whenever an object is used with this verb, no preexisting material is indicated. Although bara normally refers to creation ex nihilo (out of nothing), it sometimes expresses God's creative power in history (Exod. 34:10; Num. 16:30; Jer. 31:22; Isa. 45:7, 8; 48:7).
A Divine Plan in Creation
Order and purpose are expressly stated. Genesis 1:2b could be interpreted to refer to a divine restoration of a chaotic condition. In this view, the opening verse (1:1) presents an original creation that was subsequently reduced to chaos (1:2a) through judgment and destruction. Usually Isaiah 45:18 is quoted in favor of this view, interpreting the Hebrew word bohu to mean "void." Further support is adduced by equating the "prince of Tyre" in Ezekiel 28 with Satan himself and applying Jeremiah 4:23-26 to a pre-Adamic condition. According to this view, verses 1 and 2 represent the summary of all that the Scriptures reveal of God's original creation, and the following verses are an account of the process of restoration. This is known as the Gap-Restoration view.
On the other hand, it is reasonable to interpret this account of creation as giving an orderly series of divine acts in which verse 2 is simply one logical step in the process of creation. Taking this view of the passage, we may see an orderly preparation being made for proper conditions to maintain life on earth, as follows:
1. Heaven and earth were created to provide the basis for an orderly
state. 2. Atmospheric conditions were regulated.
3. Dry land was established above the receding water level to make
vegetation possible.
4. Lights or luminaries, which very likely were included in creation
(1:1), were made available to regulate time and the cycles of rotation
and revolution of the earth and moon.
5. Animal life appeared on the earth.
6. Human beings representing the epitome of God's creative acts
were placed on the earth as responsible individuals.
On the whole, modern geology presents the same order as given in the Scriptures.
The amount of time required for this process is not indicated in the account, beyond the statements that the whole period of creation is summarized by or in some sense related to six days. The length of each day is not stated, and consequently many varied interpretations have been offered. In the first eleven chapters, not to mention the rest of the Bible, the word day may refer to a long period of time (2:4) or to a twenty-four-hour period (8:12). Those holding to the twenty-four-hour-day interpretation often accept the Gap-Restoration theory of 1:2b.
God as Creator and Sustainer
Throughout the first unit of this account of creation the name of "God" (Elohim) is used, whereas beginning at chapter 2:4b the composite name "Lord God" (or "Jehovah God" in the Asr) occurs. The former word portrays God in His relationship to the universe and all contained therein as the great Creator (cf. Col. 1:16; Heb. 1:2). The latter term speaks of God in His relationship to mankind as the One who lovingly cares and provides for them. While human beings appear only toward the end of the account in Genesis 1, it is immediately clear that they are the center of interest beginning with chapter 2:4b.
Man's Relationship to Creation
The biblical view of man is that of a highly intelligent and responsible being. Clearly distinct from and superior to animals when God created him, Adam was given the privilege of naming the animals, ruling over them, and tilling the Garden of Eden. He was capable of fellowship with God. The distinction between man and animals is further apparent in the fact that man found no companionship until God created Eve to be his mate (i.e., "a helpmeet for him," 2:20). God's loving care for human beings may be clearly seen in the provision of the Garden of Eden for their enjoyment and occupation.
The Fall and Its Consequences
Scripture Survey: Genesis 3:1-6:10
The fall of the human race into sin is the most significant event in their personal history prior to the coming of Christ to provide redemption for them. We are dependent upon God's revelation concerning human origins and the Fall, since the Fall took place before any written records. Various Scriptures assert that the history of the Fall and its consequences is literal, especially 1 Timothy 2:13, 14.
Adam and Eve's Disobedience and Expulsion
The crucial issue in Adam and Eve's relationship with God was their disobedience. They yielded to the tempter and were disobedient because of doubt and defiance. It is clear from passages such as John 8:44, Romans 16:20, 2 Corinthians 11:3, Revelation 12:9 and 20:2 that the serpent stood for more than the physical presence of the reptile. Judgment was solemnly pronounced on all parties-the serpent and Satan, Eve and Adam.
However, mercy preceded judgment-a principle seen frequently in Scripture-in the Messianic promise that the seed of the woman would be victorious over the seed of the serpent (3:15). Messianic promises were later amplified in Genesis 12:1-3; Numbers 24:17, 19; 1 Chronicles 17:11-14; Isaiah 7:14; 9:6, 7, and others. The promise of a Savior was given to them in the Garden of Eden, before they were expelled and subjected to the effects of the curse. God's gracious provision of skins as a covering is a hint of the shedding of blood as the means of redemption.
Man's Hope of Redemption
The hope of redemption from the punishment meted out to Adam and Eve is expressed by Eve when Cain is born (4:1). After they were disappointed in Cain and over the death of Abel, Adam and Eve renewed their expectation upon the birth of Seth (4:25). Later generations cherished the hope of obtaining relief from the curse, as in the case of Lamech, who prophesied at the birth of Noah (5:28-30). And from generation to generation, the promise of redemption through the seed of the woman was passed along.
The First Murder
Cain became the first murderer. His willful defiance was evident when he brought a sacrifice that did not please God. It seems reasonable to infer from subsequent developments that God had made known what kind of sacrifice was required and that Cain acted contrary to those instructions. When Abel's sacrifice was accepted by the Lord, Cain was provoked to murder his brother.
The Ungodly Line of Cain
The civilization of Cain and his descendants is summarized in a genealogy that may cover an extended period of time (Gen. 4:17-24). We read that Cain built a city. Its inhabitants were largely dedicated to raising flocks and herds. In the course of time arts developed, and musical instruments were invented. The science of metallurgy came with the extensive use of bronze and iron. It seems, then, that the people began to have a false sense of security. Lamech, the first polygamist, displayed an attitude of scoffing and boasting, priding himself that he could destroy life with his superior weapons. Any recognition of or reference to God is conspicuously absent from the record of Cain's descendants.
The Godly Line of Seth
After the murder of Abel and with the birth of Seth (4:25ff.), Adam and Eve's hope was renewed. In the days of Enos men began to turn to God. Generations and centuries later another godly man appeared in the person of Enoch. His life of fellowship with God did not end with death but with his translation. And when Noah was born, as noted above, his father Lamech expressed again the hope that mankind would be relieved of the curse under which it had suffered since Adam and Eve were expelled from Eden.
Continue...
Excerpted from EXPLORING THE OLD TESTAMENT by Samuel J. Schultz, Th.D. & Gary V. Smith, Ph.D. Copyright © 2001 by Evangelical Training Association
Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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