A Brief Bible History: A Survey of the Old and New Testaments

James Oscar Boyd, J. Gresham Machen

A Brief Bible History: A Survey of the Old and New Testaments

EAN 8596547028673

DigiCat, 2022

Contact: [email protected]

Table of Contents

Introduction

SECTION I

LESSON I

Before Abraham

LESSON II

The Patriarchs

LESSON III

Egyptian Bondage and Deliverance

LESSON IV

Moses as Leader and Lawgiver

LESSON V

The Conquest and Settlement of Canaan

LESSON VI

The Period of the Judges

LESSON VII

Samuel and Saul: Prophecy and Monarchy

LESSON VIII

David and Solomon: Psalms and Wisdom

LESSON IX

The Kingdom of Israel

LESSON X

The Kingdom of Judah, to Hezekiah

LESSON XI

Judah, from Hezekiah to the Exile

LESSON XII

The Exile and the Restoration

LESSON XIII

The Jewish State Under Persia

LESSON XIV

Israel's Religious Life

LESSON XV

The Coming One

SECTION II

LESSON I

The Preparation

LESSON II

The Coming of the Lord

LESSON III

The Baptism

LESSON IV

The Early Judean Ministry

LESSON V

The Beginning of the Galilæan Ministry

LESSON VI

The Period of Popularity

LESSON VII

The Turning Point

LESSON VIII

Jesus as Messiah

LESSON IX

The Prediction of the Cross

LESSON X

The Last Journeys

LESSON XI

Teaching in the Temple

LESSON XII

The Crucifixion

LESSON XIII

The Resurrection

LESSON XIV

The Beginnings of the Christian Church

LESSON XV

The First Persecution

LESSON XVI

The Conversion of Paul

LESSON XVII

The Gospel Given to the Gentiles

LESSON XVIII

The First Missionary Journey and the Apostolic Council

LESSON XIX

The Second Missionary Journey

LESSON XX

The Third Missionary Journey. The Epistle to the Galatians

LESSON XXI

The Third Missionary Journey. The Epistles to the Corinthians and to the Romans

LESSON XXII

The First Imprisonment of Paul

LESSON XXIII

The Close of the Apostolic Age

Introduction

Table of Contents

This book surveys the history of God's redeeming grace. It reviews Old Testament history, disclosing the stream of God's redeeming purposes flowing down through the older times. It reviews New Testament history, disclosing the broadening and deepening of that purpose for us men and for mankind in our Lord and Saviour Jesus Christ and his Church.

The chapters included in this book appear also as a part of Teaching the Teacher, a First Book in Teacher Training, and are issued in this form to supply the demand for a brief Bible history, for popular reading.

Harold McA. Robinson.

SECTION I

Table of Contents

The Development of the Church in Old Testament Times

By James Oscar Boyd, Ph.D., D.D.

LESSON I

Table of Contents

Before Abraham

Table of Contents

Genesis, Chapters 1 to 11

That part of the globe which comes within the view of the Old Testament is mostly the region, about fifteen hundred miles square, lying in the southwestern part of Asia, the southeastern part of Europe, and the northeastern part of Africa. This is where the three continents of the Eastern Hemisphere come together. Roughly speaking it includes Asia Minor, Mesopotamia, Syria, Palestine, Arabia, and Egypt, with a fringe of other lands and islands stretching beyond them.

The heart of all this territory is that little strip of land, lying between the desert on the east and the Mediterranean Sea on the west, known as Syria and Palestine. It is some four hundred miles in length and varies from fifty to one hundred miles in width. It has been well called the bridge of the world, for like a bridge it joins the largest continent, Asia, to the next largest, Africa. And as Palestine binds the lands together, so the famous Suez Canal at its southern end now binds the seas together. To-day, therefore, as in all the past, this spot is the crossroads of the nations.

Palestine has long been called the Holy Land, because it is the scene of most of the Bible story. Yet it would be a mistake to suppose that that Bible story is limited to Palestine. The book of Genesis does not introduce the reader to Canaan (as it calls Palestine) until he has reached its twelfth chapter. There is a sense in which the history of God's people begins with Abraham, and it was Abraham who went at God's bidding into the land of Canaan. The story of Abraham will be taken up in the second lesson; but the Bible puts before the life of Abraham all the familiar story that lies in the first eleven chapters of Genesis and that forms the background for the figures of Abraham and his descendants.

The location of this background is the basin of the Tigris and Euphrates Rivers. These two streams are mentioned in Gen. 2:14 (the Tigris under the form Hiddekel) as the third and fourth heads of the river that went out of Eden to water the garden in which our first parents dwelt. The region is at the southern end of what is now called Mesopotamia. At the northern end of this river basin towers the superb mountain known as Mount Ararat. But the mountains of Ararat, mentioned in Gen. 8:4 as the place where Noah's ark rested when the waters of the Flood had subsided, are no particular peak, but are the highlands of Kurdistan, which in ancient times were called Urartu (Ararat). Between Kurdistan on the north and the Persian Gulf on the south, the highlands of Persia on the east and the great Syrian Desert on the west, occurred the earliest drama of human history.

That drama was a tragedy. It became a tragedy because of man's sin. The wonderful poem of creation in Gen., ch. 1, has for the refrain of its six stanzas, God saw that it was good. Best of all was man, the last and highest of God's works—man, made in his own image, after his likeness. On the sixth day, when God made man, God said of his work, Behold, it was very good. More than that: through the kindness of God man is put in a garden, and is ordered to dress it and to keep it. Ch. 2:15. Adam sees his superiority to the rest of the animal kingdom, over which he is given dominion. He is thus prepared to appreciate the woman as a helpmeet for him, so that the unit of society may ever mean for him one man and one woman with their children. Adam is also warned against sin as having disobedience for its root and death as its result.

All this prepares us to understand the temptation, the miserable fall of the woman and the man, their terror, shame, and punishment. Ch. 3. And we are not surprised to see the unfolding of sin in the life of their descendants, beginning with Cain's murder of Abel, and growing until God sweeps all away in a universal deluge. Chs. 4, 6.

God's tender love for his foolish, rebellious creatures will not let them go. At the gates of the garden from which their sin has forever banished them, God already declares his purpose to bruise the head of that serpent, Rom. 16:20, who had brought sin into the world and death by sin, Gen. 3:15. Through the seed of the woman—a Son of man of some future day—sinful man can escape the death he has brought upon himself. And from Seth, the child appointed instead of murdered Abel, a line of men descends, who believe this promise of God. Ch. 5. In Enoch we find them walking with God, v. 24, in a fellowship that seemed lost when paradise was lost. In Lamech we find them hoping with each new generation that God's curse will be at length removed. V. 29. And in Noah we find them obedient to a positive command of God, ch. 6:22, as Adam had been disobedient.

In the Flood, Noah and his family of eight were the only persons to survive. When they had come from the ark after the Flood, God gave them the promise that he would not again wipe out all flesh. Ch. 9:11. But after it appeared that God's judgments had not made them fear him, God was just as angry with Noah's descendants as he had been with the men before the Flood. Pride led them to build a tower to be a rallying point for their worship of self. But God showed them that men cannot long work together with a sinful purpose as their common object; he broke up their unity in sin by confusing their speech, ch. 11, and scattering them over the earth, ch. 10. This second disappointment found its brighter side in the line of men descended from Noah through Shem, ch. 11:10, who also cherished God's promises. And the last stroke of the writer's pen in these earliest chapters of the Bible introduces the reader to the family of Terah in that line of Shem, and thus prepares the way for a closer acquaintance with Terah's son, Abraham, the friend of God.

QUESTIONS ON LESSON I

1. About how large is the world of the Old Testament, and where does it lie?

2. What special importance has Palestine because of its position?

3. How much of the story in Genesis is told before we are carried to Palestine?

4. Locate on a map the scene of those earliest events in human history.

5. Show how the first two chapters of Genesis prepare for the tragedy of sin and death that follows.

6. How does the brighter side of hope and faith appear from Adam to Noah?

7. What effect did the Flood have on men's sin and their faith in God?

8. Trace the descent of the man God chose to become the father of the faithful.

LESSON II

Table of Contents

The Patriarchs

Table of Contents

Genesis, Chapters 12 to 50

God's purpose to save and bless all mankind was to be carried out in a wonderful way. He selected and called one man to become the head and ancestor of a single nation. And in this man and the nation descended from him, God purposed to bless the whole world.

Abraham was that man, and Israel was that nation. God made known his purpose in what the Bible calls the Promise, Gal. 3:17, the Blessing, v. 14, or the Covenant, v. 17. Its terms are given many times over in the book of Genesis, but the essence of it lies already in the first word of God to Abraham, Gen. 12:3, In thee shall all the families of the earth be blessed.

To believe this promise was a work of faith. It was against all appearances and all probability. Yet this was just where the religious value of that promise lay for Abraham and for his children after him—in faith. They had to believe something on the basis solely of their confidence in the One who had promised it. Or rather, they had to believe in that Person, the personal Jehovah, their God. They must absolutely trust him. To do so, they must know him. And that they might know him, he must reveal himself to them. That is why we read all through Genesis of God's appearing or speaking to this or the other patriarch. However he accomplished it, God was always trying thus to make them better acquainted with himself; for such knowledge was to be the basis of their faith. Upon faith in him depended their faith in his word, and upon faith in his word depended their power to keep alive in the world that true religion which was destined for all men and which we to-day share. Abraham's God is our God.

Not Abraham's great wealth in servants, Gen. 14:14, and in flocks and herds, ch. 13:2, 6, but the promise of God to bless, constituted the true birthright in Abraham's family. Ishmael, the child of doubt, missed it; and Isaac, the child of faith, obtained it. Gal. 4:23. Esau despised it, because he was a profane [irreligious] person, Heb. 12:16, and Jacob schemed to obtain it by purchase, Gen. 25:31, and by fraud, ch. 27:19. Jacob bequeathed it to his sons, ch. 49, and Moses delivered it in memorable poetic form to the nation to retain and rehearse forever. Deut., ch. 32.

When Abraham, the son of Terah, entered Canaan with Sarah his wife and Lot his nephew and their great company of servants and followers, he was obeying the command of his God. He no sooner enters it than God gives him a promise that binds up this land with him and his descendants. Gen. 13:14-17. Yet we must not suppose that Abraham settled down in this Promised Land in the way that the Pilgrim Fathers settled in the Old Colony. Although Canaan is promised to the seed of Abraham, Isaac, and Jacob as a possession, they did not themselves obtain a foothold in it. Apart from the field of the cave Machpelah, at Hebron in the south, Gen., ch. 23, and a shoulder (shechem) or fragment of land near Shechem (Jacob's Well), in the center of Canaan, the patriarchs did not acquire a foot of the soil of what was to become the Holy Land. Abraham wandered about, even going down to Egypt and back. Isaac was sometimes at Hebron and sometimes at Beer-sheba on the extreme southern verge of the land. Jacob spent much of his manhood in Mesopotamia, and of his old age in Egypt. For after divine Providence in a remarkable manner had transplanted one of Jacob's sons, Joseph, into new soil, Gen., ch. 37, his father and his brothers were drawn after him, with the way for their long Egyptian residence providentially prepared for them, Gen. 50:20.

Side by side with the growth of a nation out of an individual we find God's choice of the direction which that growth should take. Not all, even of Abraham's family, were to become part of the future people of God. So Lot, Abraham's nephew, separates from him, and thereafter he and his descendants, the Ammonites and the Moabites, go their own way. As between Abraham's sons, Ishmael is cast out, and Isaac, Sarah's son, is selected. And between Isaac's two sons, Esau and Jacob, the choice falls on Jacob. All twelve of Jacob's sons are included in the purpose of God, and for this reason the nation is called after