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Yes I thought I knew my Bible

Reading piecemeal, hit or miss

Now a part of John or Matthew

Then a bit of Genesis

Certain chapters of Isaiah

Certain psalms, the twenty-third.

First of Proverbs, twelfth of Romans

Yes, I thought I knew the Word

But I found that thorough reading

Was a different thing to do

And the way was unfamiliar

When I read my Bible through.

You who like to play at Bible

Dip and dabble here and there

Just before you kneel all weary

Yawning through a hurried prayer.

You who treat this crown of writings

As you treat no other book

Just a paragraph disjointed

Just a crude impatient look.

Try a worthier procedure

Try a broad and steady view;

You will kneel in awesome wonder

When you read the Bible through.

Author unknown

I
OLD TESTAMENT

THE MAKER’S INSTRUCTIONS

1. Overview of the Old Testament

2. Genesis

3. Exodus

4. Leviticus

5. Numbers

6. Deuteronomy

1.
OVERVIEW OF THE OLD TESTAMENT

God has given us a library of 66 books. The Latin word biblia, translated as ‘bible’, literally means ‘books’. The 39 Old Testament books, which cover over 2,000 years, were written by a variety of authors and include many types of literature. It is no surprise, therefore, that many people come to the Bible wondering how it all fits together.

God did not arrange the Bible topically so that we could study themes individually: he arranged it so that we could read a book at a time. The Bible is God’s truth about himself and how we should relate to him, set in the context of history. It tells how people, principally the nation of Israel, came to experience God for themselves and respond to his Word. Far from being a dry theological textbook, it is the vibrant story of God’s redeeming work in the lives of his people.

Many fail to grasp the overall message because they have an insufficient understanding of the background to the Bible. This chapter aims to provide an overview of the Old Testament so that any particular portion of Scripture can be given its correct context.

Geography

If we are to understand the Old Testament there are two maps we need to appreciate first of all: those of the Promised Land and the Middle East.

The key area in the map of the Middle East is what geographers call ‘the Fertile Crescent’ – the band of fertile land which stretches from the River Nile in Egypt in the west, north-east through the land of Israel and then south and south-east to the plains surrounding the rivers Tigris and Euphrates in what used to be called Mesopotamia (which means ‘the middle of the rivers’, meso – ‘middle’ and potamia – ‘rivers’). This fertile area comprised the centres of power in the ancient world, with Egypt located in the west and Assyria and later Babylon in the east. Israel was wedged between these two and much of the Old Testament is written with the struggles between these world powers in the background. There are also significant times when their threats or activities impinge directly on Israel.

Israel’s geographical position made it significant as a trade route. The Syrian Desert to the east of Israel meant that traders and armies from the orient needed to cross Israel’s border as they moved between Asia, Africa and Europe. A mountainous area of basalt rock to the south-west of the Sea of Galilee funnelled the travellers through Jezreel and on through to Megiddo. A great trunk road entered Palestine through the Syrian Gate, running through Damascus, across the Bridge of Jacob’s Daughters and over a basalt dam to the Lake of Galilee. It then ran south-west via the Plains of Megiddo to the Coast Plain, through Lydda and Gaza to Egypt. Israel was a narrow corridor – to the east was the rift valley, which ran north to south down to the Dead Sea, and to the west was the Mediterranean Sea.

Israel, therefore, was at the crossroads of the world, with trade routes arriving from all directions and Megiddo the place where they all met. Overlooking this ‘crossroads’ was the village of Nazareth, and doubtless Jesus would have sat on the hill there and watched the world go by.

This location has spiritual significance. God was planting a people at a crossroads where they could be a model of the kingdom of heaven on earth. The whole world could see the blessing that comes to people living under God’s rule – and the curse that comes when they disobey. Israel’s unique position is no accident.

Turning to the internal geography of the Promised Land, the northern part containing the crossroads of the world was called Galilee, or ‘Galilee of the Nations’ because of its international flavour. The southern part, Judaea, was more mountainous and isolated from the rest of the world, encouraging a more distinctively Jewish culture with the capital of Jerusalem at its centre.

The Promised Land is about the same size as Wales, but it includes every kind of climate and scenery. Wherever you live, there is somewhere in Israel that is just like home. The place most like England is just south of Tel Aviv. Carmel in the north is known as ‘Little Switzerland’. Just 10 minutes from Carmel you can sit down among palm trees. Prominent in the land is the River Jordan, which rises on Mount Hermon and runs north to south within the rift valley mentioned earlier, through the Sea of Galilee and down to the Dead Sea. A fertile plain surrounds its course.

All the flora and fauna of Europe, Africa and Asia can be found in Israel. Scots pine trees grow next to palm trees from the Sahara. In biblical times the wild animals in the country included lions, bears, crocodiles and camels. It seems as if the whole world was somehow squeezed into one small country.

History

Having made ourselves familiar with the general geography of the Old Testament world, we now need to consider an outline of the history of the Old Testament. It may sound daunting to have to cover 2,000 years or more, but a simple chart will help us to grasp the basics (Geography).

The Old Testament covers over 2,000 years of history before the time of Christ. Genesis 1–11 covers the ‘prehistoric’ part – the creation of the universe, the Fall of man in the Garden of Eden, the Flood and the Tower of Babel. The focus here is on humankind in general, though including a ‘godly’ line. But we can chart the history of Israel itself from 2000 BC, when God calls Abraham (though it would be centuries before the nation was formed).

The Old Testament period can be divided into four equal parts of roughly 500 years each. Each period has a key event, a prominent person and a type of leadership.

In the first period the patriarchs led Israel: Abraham, Isaac, Jacob and Joseph. In the second period Israel was led by prophets, from Moses to Samuel. In the third period they were led by princes (kings), from Saul to Zedekiah. The fourth period saw the priests take the lead, from Joshua (a priest who returned to Judah from exile under Zerubbabel’s rule) to Caiaphas in the time of Christ.

None of the leader types was ideal and each individual brought his own flaws to the task. The nation needed a leader who was prophet, priest and king, and they found him in Jesus. Each stage, therefore, was a foreshadowing of the ideal leader who was to come.

This time line is broken by two 400-year gaps. The first comes between the patriarchs and the prophets around 1500 BC and the second after the priests at 400 BC. During these two sets of 400 years God said nothing and did nothing, so there is nothing in the Bible from those two periods. There were some Jewish books written in the second of these two periods, known collectively as the Apocrypha, but they are not part of the Bible proper because they do not cover the time when God was speaking and acting. Malachi is therefore the last book in the Old Testament of our standard English Bibles, then there is a 400-year gap before Matthew’s Gospel.

It is especially interesting to note the events in world history which took place during these two gaps. The Egyptian, Indian and Chinese cultures developed during the first gap, while in the second Greek philosophy developed through Socrates, Plato and Aristotle. Other great figures of this time include Buddha, Confucius, Alexander the Great and Julius Caesar. So much happened which historians regard as important, but it was of little relevance to God. It was his history with his people which really mattered.

A brief overview of the books

Genesis 12–50 covers the first period of Israel’s history when the nation was led by the patriarchs (see the table given above). It is possible that the book of Job was written at this time, since there are parallels with the sort of life the patriarchs would have lived.

Relatively few books cover the next quarter. Exodus, Leviticus, Numbers and Deuteronomy were all written by Moses. The books of Joshua, Judges and Ruth continue the history of that period.

There are more books associated with the third quarter: Samuel, Kings and Chronicles, plus the poetic books: Psalms, Proverbs, Ecclesiastes and Song of Solomon. During this third quarter and after Solomon’s time there was a civil war when the 12 tribes divided into two parts, the 10 tribes in the north calling themselves Israel, the two in the south Judah. This is the end of the united nation. There were prophets during that time – Elijah and Elisha – but they didn’t have their own books.

Finally there are a large number of prophetic books associated with the Exile (the northern kingdom of Israel fell to the Assyrians, then the tribes in the southern kingdom of Judah were forced into exile by the Babylonians). Some contain prophecies from before the Exile, some during it, some after, and some have a mixture because the prophet overlaps more than one phase. This tells us something of the importance of this event to Israel’s history. It meant the loss of the land God had promised them and struck at the heart of their identity as a nation.

Prophets warned the people that they were going to lose the land and prophets (sometimes the same ones) comforted them when they did lose the land. There were prophets urging them to rebuild the temple when they returned to Judah after 70 years away. The books of Daniel and Esther are written from Babylon itself. The prophets Ezra and Nehemiah helped to rebuild Jerusalem and renew the people once they had returned.

This brief outline is enough to demonstrate that the books of the Old Testament are not always in chronological order. The ‘history books’ are fairly accurately arranged, but the prophets are organized according to size not chronology. Hence it can be confusing to know who was speaking when.

The rise and fall of a nation

There is another aspect of the chart given in Geography which is worth underlining. The chart shows a dotted line representing the fortunes of the nation, which reach their height under David and Solomon. The line’s gentle rise indicates the progress up to this point, with a sharp drop once the peak is reached. Every Jew looks back to that period and longs for it to return. It was the golden age. They look for a son of David to restore their prosperity.

The last question the disciples asked Jesus before he ascended to heaven was about when he would restore the kingdom to Israel. They are asking the same question 2,000 years later.

The line continues its descent until Israel is exiled by Assyria in 721 BC and then Judah by Babylon in 587 BC.

Following the 400-year gap John the Baptist arrives, the first prophet for a long time. Then comes the life and ministry of Jesus. The New Testament covers 100 years compared to the 2,000-plus years of the Old Testament.

The order of the books

We have noted already that the chronology of Old Testament history is different from the order in which the books appear. There is also a big difference in the order of books as included in the English Old Testament compared with the Hebrew Bible. The English Bible is arranged in terms of history: Genesis to Esther, then poetry: Job to Song of Solomon, then prophecy: Isaiah to Malachi. The prophets are further split into the major prophets: Isaiah, Jeremiah, Ezekiel and Daniel, and the minor prophets: Hosea to Malachi. However, the descriptions ‘major’ and ‘minor’ are given because of the size of the book and nothing else. These divisions are generally highlighted in the contents page, if at all, so most readers are unaware of the change of category when they move from one section to the next.

The Hebrew Scriptures have three clear divisions. The first five books are not regarded as history but as law, and are known by the first words read as the scroll was unrolled. The next section goes under the title of prophets, a surprising title because it includes a number of books listed in the English Bible as history. Joshua, Judges, Samuel and Kings are called the former prophets, with the major and minor prophets (as they are called in the English Bible) listed as latter prophets. This is because the Jews see the history books as prophetic history – history according to how God perceived what was happening and what was important. All history is based on the principle of selection and connection – what is included and why it is included. The Bible’s history is no exception, except that it is the prophets under God’s inspiration who make the selection.

Ruth and the books of Chronicles are history within the English Bible but are not regarded as prophetic history within the Hebrew Bible. Indeed, there is no direct action of God mentioned in the book of Ruth, although the people in the story refer to him for blessings, and so on. Instead these books form part of the writings, the third and last division in the Hebrew Scriptures. There are more surprises here, for the poetry books are included, and Daniel, who we might expect to be included among the prophetic books.

This division may seem odd, but it is the division that Jesus refers to when he appears to the two on the road to Emmaus and the ten disciples, following his death and resurrection. We read about how he took them through the law, the prophets and the writings, and showed them everything concerning himself. This was the Old Testament division Jesus knew and accepted and I believe we could find it helpful too.

There are other Jewish history books which are not part of the Bible. The books of the Apocrypha are mostly ‘history’, although some contain other types of literature. They include fascinating stories, offering insights into the life of the Maccabees in their rebellion against the Greeks who occupied the land in the centuries before Christ. But these books were not judged to be records inspired by God and so were not included when the Old Testament canon was finally agreed. They have been incorporated into Roman Catholic Bibles.

In this volume the books have been re-arranged in chronological order, more or less, so that readers may hear the words of God in the order in which he spoke them and thus make more sense of the progressive revelation they contain

Conclusion

The Old Testament may seem confusing at first sight, but I hope this overview will help you to navigate successfully through its pages. There is no substitute, of course, for reading and re-reading the text itself. The exercise need not be academic. God has inspired the writing of the Old Testament and will meet with you through its pages. You only have to ask him.

2.
GENESIS

Introduction

The Bible is not one book, but many. The word ‘Bible’ comes from the plural word biblia which means ‘library’ in Latin. It consists of 66 separate books and is different from any other book of history in that it starts earlier and finishes later. Its first book, Genesis, starts at the beginning of the universe and its last, Revelation, describes the end of the world and beyond. The Bible is also unique because it is history written from God’s point of view. A political history or a physical history of the universe has a focus determined by human interest, but in the Bible God selects what is important to him.

Themes

There are essentially two main themes in the Bible: what has gone wrong with our world and how it can be put right. Most agree that our world is not a good place to live in, that something has gone terribly wrong. The book of Genesis tells us exactly what the problem is, while the rest of the Bible tells us how God is going to put it right by rescuing sinful humanity from itself. The 66 books of the Bible form part of one great drama – what we might call the drama of redemption. The book of Genesis is vital because it introduces us to the stage, the cast and the plot of this great drama. Moreover, without the first few chapters of Genesis, the rest of the Bible would make little sense.

BEGINNINGS

The Hebrew title for this book is simply ‘In the Beginning’. The Hebrew Scriptures were in the form of rolled-up scrolls and the name of each book was the first word or phrase written at the top of the scroll, visible to anyone seeking to identify which book it was.

When the Hebrew Old Testament was translated into Greek in about 250 BC, the translators changed the name of the first book to ‘Genesis’, which actually means ‘origins’ or ‘beginnings’. It is a very appropriate title as the book includes the origin of so much – our universe, the sun, moon and stars, planet earth. Here we have the origin of plants, birds, fish, animals, humans. We have too the beginning of sex, marriage and family life, the origin of civilization, government, culture (arts and sciences), sin, death, murder and war. We also have the first sacrifices, of both animals and humans. In short, we have a potted history of humanity. The first 11 chapters of Genesis could be called ‘the prologue to the Bible’.

THE NEED FOR REVELATION

Genesis not only deals with origins, it also deals with the ultimate questions of life. Where did our universe come from? Why are we here? Why do we have to die?

It is immediately obvious that these questions cannot be answered by any human being. Historians record what people have seen or experienced in the past. Scientists observe what is observable now and suggest how things may have begun. But neither group can tell us why it all began and whether the universe as it exists now has any meaning. Philosophers can only guess at the answers. They speculate about the origin of evil and why there is so much suffering in the world, but they do not actually know. The only person who could really answer these questions for us is God himself.

Who wrote it?

When we open the book of Genesis, therefore, we are immediately faced with the question: Are we reading the results of human imagination or a book of divine inspiration?

The question can be answered by adopting an approach similar to that used in scientific enquiry. Science is based on steps of faith: a hypothesis is produced and then tested to see if it fits the facts. So science progresses with a series of leaps of faith, as theories are posited and action is taken based on the theories. Similarly, in order to read Genesis properly we must take a step of faith before we even open the book. We must assume that it is a book of divine inspiration and then see if the answers it gives fit the facts of life and the universe as we see them.

There are two clear facts in particular which are perfectly explained by the answers in Genesis. Fact number 1 is that we live in a wonderful world of magnificent beauty and extraordinary variety. Fact number 2 is that the world has been ruined by those who live in it. We are told that 100 different species are becoming extinct every day, and we are becoming increasingly conscious of the damaging effects which modern production has on our environment. Genesis perfectly explains why these two facts can be true, as we will see later.

The place of Genesis

Genesis is not just the first book, it is the foundational book for the whole Bible. Most, if not all, biblical truths are included here, at least in embryo. This book is the key that unlocks the rest of the Bible. We learn that there is one God, the creator of the universe. We are also told that of all the nations, Israel were the people chosen for blessing. Scholars call this ‘the scandal of particularity’, that of all the nations, Israel should be especially selected. This is a theme which runs through the Bible to the very last page.

The importance of Genesis is confirmed if we ask ourselves what the Bible would be like if it began with Exodus instead. If that were the case, we would be left wondering why we should be interested in a bunch of Jewish slaves in Egypt. Only if we had a particular academic interest in the subject would we read any further. It is only by reading Genesis that we understand the significance of these slaves as descendants of Abraham. God had made a covenant with Abraham promising that all nations would be blessed through his line. Knowing this, we can appreciate why God’s preservation of these slaves is of interest as we see how his unfolding purposes are achieved.

What sort of literature is Genesis?

Many readers of Genesis are aware of the considerable debate about whether the book is God’s revelation. Some have suggested that it is a book of myths with little historical basis. I would like to make three preliminary points concerning this.

1 The whole of the Old Testament is built on the book of Genesis, with many references throughout to characters such as Adam, Noah, Abraham and Jacob (known later as Israel). The New Testament also builds on the foundations which Genesis provides and quotes it far more than the Old Testament does. The first six chapters are all quoted in detail in the New Testament, and all eight major New Testament writers refer to the book of Genesis in some way.

2 Jesus himself settles all questions concerning its historicity by his frequent references to the characters of Genesis as real people and the events as real history. Jesus regarded the account of Noah and the Flood as an historical event. He also claimed to be a personal acquaintance of Abraham. John’s Gospel records his words to the Jews: ‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ Later he said, ‘…before Abraham was born I am.’ John also reminds us in his Gospel that Jesus was there at the beginning of time. When Jesus was asked about divorce and remarriage, he referred his questioners to Genesis 2 and told them they would find the answer there. If Jesus believed that Genesis was true we have no reason to do otherwise.

3 The apostle Paul’s theological understanding assumes that Genesis is historically true. In Romans 5 he contrasts Christ’s obedience with Adam’s disobedience, explaining the results in life for the believer. This point would have no meaning if Adam had not been a real historical figure.

If Genesis is not true, neither is the rest of the Bible

Such considerations do not have implications for Genesis alone. If we do not accept that Genesis is true, it follows that we cannot rely on the rest of the Bible. As we have already noted, so much of the Bible builds on the foundational truth in Genesis. If Genesis is not true, then ‘chance’ is our creator and the brute beasts are our ancestors. It is not surprising that this book has been more under attack than any other book in the entire Bible.

There are two prongs to the attack: one is scientific and the other spiritual. We will examine aspects of the scientific attack when we look at the contents of Genesis in more detail later. For now we merely need to note the claim that many of the details included in the early chapters do not square with modern science – details such as the age of the earth, the origin of man, the extent of the Flood and the age of people before and after the Flood.

Behind the scientific attack, however, it is possible to discern a satanic attack. The devil hates most the two books in the Bible which describe his entrance and his undignified exit: Genesis and Revelation. He therefore likes to keep people from believing the early chapters of Genesis and the later chapters of Revelation. If he can persuade us that Genesis is myth and Revelation is mystery, then he knows he can go a long way towards destroying many people’s faith.

How did Genesis come to be written?

Genesis is one of five books which form a unit in the Jewish Scriptures known either as the Pentateuch (penta means ‘five’) or the Torah (which means ‘instruction’). The Jews believe that these five books together form the ‘maker’s instructions’ for the world and so they read through them every year, taking a portion each week.

It has long been the tradition among Jews, Christians and even pagan historians that Moses wrote these five books and there seems to be no good reason to doubt it. By the time of Moses the alphabet had replaced the picture language which prevailed in Egypt and is still used in China and Japan today. Moses was university educated and so had the learning and the knowledge to compile these five books.

There are, however, two problems to consider if Moses wrote these five books.

PROBLEMS OVER MOSES’ AUTHORSHIP

The first problem is quite minor. At the end of Deuteronomy Moses’ death is recorded. It is a little unlikely that he wrote that part! Joshua probably added a note about it at the end of the five books to round off the story.

The second, and major, problem is that the book of Genesis ends about 300 years before Moses was born. He would have no problem writing the books of Exodus, Leviticus, Numbers and Deuteronomy, since he lived through the events they record. But how could he have obtained his material for the book of Genesis?

The problem is easily overcome, however. Studies made of people in non-book cultures have revealed that those who cannot write have phenomenal memories. Tribes which have no writing learn their history through the stories passed on around the camp fire. This oral tradition is very strong in primitive communities and would have been so among the Hebrews, especially when they became slaves in Egypt and wanted their children to know who they were and where they had come from.

There are two kinds of history normally passed down in this memory form. One is the genealogy, since their family tree gives people an identity. There are many genealogies in Genesis, with the phrase ‘these are the generations of’ (or ‘these are the sons of’ in some translations) coming 10 times. The other is the saga or hero story – telling of the great deeds which ancestors accomplished. Genesis is composed almost entirely of these two aspects of history: stories about great heroes interspersed with family trees. With this in mind, it is easy to see how the book was composed from memories which Moses gleaned from the slaves in Egypt.

Nonetheless, this does not answer all the questions about Moses’ authorship. There is one part of Genesis which he could not possibly have picked up that way, and that is the first chapter (or rather 1:1 through to 2:3, since the chapter division is in the wrong place). How did Moses compose the chapter detailing the creation of the world?

It is at this point that we must exercise faith. Psalm 103 refers to God making his ways known through Moses, including the creation narrative. It is one of the few parts of the Bible that must have been dictated directly by God and taken down by man, just as God clearly tells John what to write in Revelation when describing the end of the world. Usually God inspired the writers to use their own temperament, memory, insight and outlook to shape his Word (as with Moses in the rest of Genesis), and he so overruled by the inspiration of his Spirit that what resulted was what he wanted written. But he gave the story of creation in direct revelation.

A confirming detail is provided when we consider that there was no record of the Sabbath being observed before the time of Moses. We do not read that taking a day for Sabbath rest was part of the lifestyle of any of the patriarchs. Indeed, there is no trace at all of the concept of a seven-day week. Any time references are to months and years. Since we have Genesis 1 at the beginning of our Bible, we assume quite wrongly that Adam knew about it and observed a Sabbath as a model to everyone after him. But it seems instead that Adam looked after the Garden of Eden every day and had time with the Lord in the evenings. Likewise there is no suggestion that Abraham, Isaac or Jacob took a Sabbath, and their work as herdsmen probably offered little time for rest.

All this need not surprise us if, as suggested above, Moses received the first chapter – including the concept of Sabbath rest – from God himself. With this knowledge, he was then able to introduce the Sabbath concept into the life of Israel through the Ten Commandments.

To summarize, then, Genesis is clearly a book from God and should be read with this assumption. It is also a book written by Moses, using his education and gift for writing from his time in Egypt to record the extraordinary works of God as he reverses the effects of the Fall in the call of Abraham.

The shape of Genesis

It is instructive to note the overall shape of the book. The first quarter (Chapters 1–11) forms a distinct unit, covering many centuries and the growth and spread of nations throughout the ‘Fertile Crescent’ (the land stretching from Egypt to the Persian Gulf in the Middle East). The watershed comes with God’s call of Abraham in Chapter 12. The next three-quarters of the book has a narrower focus, chronicling God’s dealings with Abraham and his descendants, Isaac, Jacob and Joseph.