An outline for the study of Old Testament history...

Front matter

; j

Jin Outline for the Studp

OLD TESTAMENT HISTORY

Preface

The present study is not a treatise about the Bible, but a guide to the study of the Bible itself. It presupposes a desire to know not merely certain passages and proof texts, but the Old Testament as a whole — its contents and its purpose and message in its final form. It is believed that a thorough mastery of this aspect of the Old Testament should precede detailed criticism of particular books or sources and questions of authorship and date. The subject matter usually covered under the title of "Introduction to the Old Testament" should be, in this view, not introductory, but a systematic inquiry of a more advanced kind. Such matters are therefore avoided, and the attempt is made to get a view of the Old Testament that will hold, whatever may be one's present or later position on questions of authorship and the like.

The outline here given aims, moreover, to be a stimulus to further study and a preparation therefor. The amount of time devoted to the mastery of the present outline might well be devoted to a single book of the Bible. Especially should the preacher's chief study be his Bible ; and unless he is stirred to a more definite and detailed systematic study of particular books and phases of the Old Testament, the present work will have failed in one of its central purposes.

This book is written at the request of the College of Bishops of the Methodist Episcopal Church,

South, for use in the course of study for itinerant and local preachers ; but it is hoped that it may be found useful as well for courses in Old Testament history in schools and colleges, for advanced classes in Sunday schools and other organizations, and also to individuals who in private study wish a general survey of the Old Testament history by a first-hand study of the Old Testament material itself. An outline for the study of other phases of the Old Testament along the lines of the present study of Old Testament history is in preparation.

The author has in places followed his "Story of the Old Testament" (Smith & Lamar, 1912) without stating that fact. His indebtedness to all the Old Testament scholars whose works he has read is obvious and is hereby acknowledged. Long or frequent footnotes are out of place in a work of this kind.

The author's thanks are due to Bishop Edwin D. Mouzon, to his colleagues. Professors Paul B. Kern and Ivan Lee Holt, and to Mrs. Frank Seay for careful reading of the manuscript and for valuable suggestions. ' Frank Seay.

Dallas, Tex., February 20, 1917.

SUGGESTIONS TO TEACHERS AND STUDENTS

The present outline is not for easy reading, but for study. In fact, one can hardly master any literature of a different age and clime from one's own without more than a casual reading. Bible stories are serviceable for immature minds, and critical discussions about the Bible are in order for those who have mastered its contents; but these should be preceded by a familiarity with the Bible text itself, and to that end an outline of some kind is a valuable aid. Therefore :

1. For the best work every one should use a widemargin Revised Version of the Bible. The American Standard rendition is, in spite of some objections frequently made to it, the most accurate English translation of the Old Testament and is therefore recommended.

2. Mark your Bibles (a) by writing in the margins a title for the various paragraphs. It is well to print the main heads and write the subheads. Use either the paragraph headings suggested in the textbook or your own headings. (6) By underscoring passages to which, for any reason, you wish to call attention for later thought, (c) By writing at the bottom or top of the pages other notes or questions for later study.

3. The chapters, sections, and paragraphs are arranged according to the requirements of the subject matter. The chapters are not used for references; for convenience of reference the sections are made continuous throughout the book. The section numbers and headings are in black-faced type, and the paragraphs are marked with the paragraph sign (^). Individual classes and students have diflferent needs and abilities, and lessons should be arranged to suit each case. A list of suggested daily portions, however, given on page 200, will serve as a guide for those who wish to use the outline for daily Bible study and may aid in the assignment of lessons for classes. See Appendix I. also for suggestions as to omissions or as to the possibility of dividing this study of Old Testament history into two or more separate courses.

4. In every Bible passage the student should aim first of all to get the contents. The outline should be taken as a guide to that end. It is not intended to summarize the Bible text, but to lead to a mastery of the text itself. One should aim at a general view, leaving more detailed questions for later study. If, however, these questions persist in the mind, the commentaries may well be consulted. Do not follow the outline slavishly. Look for other viewpoints in the Bible passages and learn to get the peculiar message of each to your own mind.

5. Wherever the textbook says "Read" or ^^Compare," read carefully the Bible reference there given. It is easy to get into the habit of omitting some because the reference seems familiar or for other reasons. By such omission the student loses much. The rereading of a familiar passage may give one a new point of view, and often the passage is not as familiar as was thought.

6. Attention is called to the Bibliography in the back of the book for those wishing further study.

Appendix I Portions for Daily Bible-Reading 200

Appendix II Bibliography 211

AN OUTLINE FOR THE STUDY OF OLD TESTAMENT HISTORY

Chapter I The Origin Of The World And The Early History Of Mankind

(Genesis 1:1 to 11:9) 1. God and the World.

Read Genesis 1 : 1 to 2 : 3.

The section referred to presents an account of the creation of the world in six days, followed by a divine Sabbath rest, verses 1-3 of chapter two being the completion of what precedes, not the introduction to what follows. It must be remembered that the verse and chapter divisions are not a part of the original text of the Bible, but were made, the one by Jewish scholars, the other by Archbishop Stephen Langton (died 1228) or by Cardinal Hugo about A.D. 1250. The developed Old Testament conception of creation, and therefore of God and the world, is here presented.

Read and compare Psalm 104, 19:1-6; Isaiah 40:18-26.

Whatever may be said of similarities between the Hebrew and the Babylonian accounts of creation, God in the first chapter of Genesis is not like the Babylonian Marduk or the Greek Zeus, a recent conqueror of previous forces or earlier gods, but he

(11)'

is back of and above nature. In the words of Edward Caird : "If nature is viewed as revealing him, it is rather negatively than positively, by the way in which she trembles before him or shrinks up into nothing in his presence/'^ "Before him the mountains skip like rams.'' (Ps. 114.)

Consider the majesty of the words : "Let there be light, and light was.''

Compare the statement of man's dominion in verses 26-28 with Psalm 8.

Write out the order and steps of creation.

2. Man and His World.

Compare Genesis 1 : 27 with 2:7; "in the image of God," yet "of the dust."

Compare Genesis 1 : 29 with 2 : 5&2 and 15. What is the relation of man to the vegetable world?

Compare Genesis 1 : 28 with 2 : 18-20. What is the relation of man to the animal world? Compare again Psalm 8.

3. The Beginning of Sin in the World.

Genesis 3 : 1-24.

TJ 1. The book of Genesis is one chapter or division of a work on Hebrew history beginning with the creation of the world and running practically through the independent national life of the He-

^"The Evolution of Religion," Vol. I., p. 385.

-5& means the second half of verse; 5a, the first half. Sometimes verses may be divided into thirds or even fourths.

The Origin of the World 13

brews. The books of the Bible from Genesis to Second Kings, inclusive, constitute this continuous narrative, though of course it is not meant that they came from the pen of a single writer.

The Hebrews were not interested in history for history's sake. In fact, only annalists are. Historians choose out facts that fit and prove a central theme. For illustration, take two modern examples. Harnack's "History of Dogma" is not merely a recitation of the theories of various men, but a presentation of various theories under the thesis that as Gnosticism was the acute Hellenization of early Christianity, the Catholic theology was a slower process of the same kind. Woodrow Wilson's "History of the American People" is a presentation of the view, along with other views, that Webster was the prophet of a new doctrine rather than the expounder of the Constitution. The works of Mommsen. Gibbon, Hume, Green, and other historians, though they sometimes show the framework and theses less evidently, are built around one or more central viewpoints.

The history of the Hebrews from Genesis to Second Kings is a story of the growth of sin and the process of redemption — a story of God's working in human history. Keep this thought in mind throughout the entire study.

The opening chapters of Genesis, forming an introduction to the entire history, present God's world fresh from the making of his own hand. "It was good," and man was innocent of any sin ; but

^ 2. Man falls through disobedience.

Note the stages of the narrative: the temptation and sin (verses 1-6) ; the result in the minds of Adam and Eve (7-8) ; the discovery and judgment (9-21) ; the aftermath (22-24).

4. The Growth of Sin in the Primitive World.

T[ 1. At its next appearance sin had grown from simple disobedience to murder.

Note: The setting (verses l-5a) ; the working of Cain's mind and the outcome (56-8) ; the reckoning (9-15).

The psychology of the sinful and criminal mind is masterfully portrayed in these few strokes concerning Adam, Eve, and Cain in Genesis 2-4.

^ 2. The song of Lamech.

The boast of Lamech is that he will be many times more savage than Cain. The Authorized Version misinterprets the passage. Lamech is not, as the seventeenth-century translators surmised, repentant for an act of murder, but is "swinging his tomahawk" and gloating over one murder (for "young man'' and "man" refer to the same person) and threatening vengeance on all who touch him. Compare verses 15 and 24, which, taken together, indicate the meaning: "If whoever slays Cain shall be avenged sevenfold, whoever seeks to slay Lamech shall be' avenged seven and seven tyf old."

The Origin of the World 15

^ 3. The result of the first sin ; the core of the apple of disobedience.

5. Redemption by the Elimination of the Unfit: The

Flood.

^ 1. Noah and the flood.

Eead Genesis 6 : 8, 6 : 13 to 7 : 24.

Note : The character of Noah ; the building of the ark in accordance with the divine warning ; the flood and the destruction of man and beast.

^2. The cessation of the waters.

Read Genesis 8 : 1 to 9 : 17.

The beautiful picture of the sending of the raven and the dove and of the family worship, with its burnt offering and the divine promise, has been a general favorite.

The chief theological significance of the passage is in the divine efifort to redeem mankind here made, not merely by the punishment of the wicked, as in the case of Cain, but by the elimination of their race from the earth.

6. After the Flood: Sin Reappears.

lyi. Noah's drunkenness.

Two views are taken of Noah's drunkenness. One is that the author does not mean to impute blame to Noah, the efifects of wine being known now for the first time; the other is that Noah lapsed from his former righteous life. Ham's unfilialness results in a father's curse.

^2. The Tower of Babel and the confusion of tongues.

This is the only incident between the flood and the call of Abraham related in the text. What w^as the purpose of the Tower? What was the reason for the divine displeasure?

CHAPTER IT

THE PATRIARCHS: REDEMPTION BY ELECTION

(Genesis 11:10 to 50:26) 7. Abraham.

1J1. Here begins the second grand division of the book of Genesis (Gen. 11:10 to 50:26), the story of the beginnings of the Hebrew folk. These beginnings are of interest, however, not merely as historic facts, but as a stage in the outworkings of the plan of God, Noah's salvation from the flood was an election, a choosing out of Noah ; but as all other men were destroyed, there was no chosen race living by the side of other races, and the emphasis is on the elimination of the others rather than on the election of Noah.

^2. What is the ultimate purpose of the election of Abraham?

There is some doubt about the correctness of the translation, but in any case this wider prophetic view will be studied later. SuflSce it to say that there are two elements in the prophetic conception of election: (1) The development in religion and righteousness of an elect people; (2) the salvation, through them, of the world. Compare Isaiah 42 : 0, 49 : 6, 60 : 1-3. Compare also Eomans 9 to 11.

U 3. Primitive tribal movements.

2 (17)

(1) The migration is begun by Abraham's father and continued by Abraham.

Locate on the map Ur of the Chaldees and Canaan. Abraham's migration is not like the moving of a gray-bearded old man with a large retinue of servants from the Atlantic Coast to California. There was, indeed, an advanced civilization in the land of his birth; but Abraham was not in close touch with it, and the migration of tribes was not infrequent in his day.

(2) Having found a new orbit, the tribe moves from place to place in the Mediterranean country. The chief occupation is sheep- and cattle-raising.

Eead Genesis 13:2, 3, 5, and 18. Compare also 20:1 and 21:34.

(3) The struggle for existence.

Eead Genesis 12 : 10, 13 : 10, 26 : 1, 15, and 18-22. Consider the problem of water for men and flocks in ancient tribal life. The economic conditions are primitive, and famines are not infrequent. Compare India and China to-day and the commercial crises or periodical ^^hard times" of more developed civilizations. A famine causes a final settlement of Abraham's descendants in Egypt. Compare Genesis 41:56 to 42:3. See a concordance on the word "famine.''

^4. Tribal division.

As in the lowest form of animal propagation — for example, the protozoans — vf lien an animal grows until it becomes too large for proper nourishment it divides and becomes two, so wliere a primitive tribe becomes too large to flourish under existing conditions it becomes two distinct tribes. Confederation of tribes under a designated leader or king represents a more advanced social organization.

U 5. Different types of political organization.

(1) Reference has already been made to the roving tribes led by Abraham and Lot. Abraham came forth from Chaldea from under the shadow of a powerful empire, and he dwells awhile in Egypt, another empire. Locate each on the map. These two empires play a large part in the national career of Israel. The historico-geographical situation is well presented by George Adam Smith : ^^ Syria [the term being used to designate the strip of Western Asia, including Palestine, lying along the Mediterranean Sea between Asia Minor and Egypt] has been likened to a bridge between Asia and Africa, a bridge with the desert on one side and the sea on the other; and, in truth, all the great invasions of Syria, with two exceptions, have been delivered across her northern and southern ends. But these two exceptions — the invasions of Israel and Islam — prove the insuflSciency of the bridge simile. . . . Syria is not only the bridge between Asia and Africa ; she is the refuge of the drifting populations of Arabia. She has not only been the highroad of civilizations and the battle field of empires, but the pasture and the school of innumerable little tribes. . . . In this strange mingling of bridge and harbor, of highroad and field, of battle ground and sanctuary, of seclusion and opportunity.

lies all the secret of Syria's history."i When one considers the Hittite and the Philistine invasions from Asia Minor and the later Greek and Roman and medieval and modern conquests, one might even more properly describe Syria-Palestine as the center of a great X or Maltese cross stretching from Arabia to Asia Minor and from Babylonia to Egypt.

(2) Read Genesis 12:66, 13:76, 15:19-21. There are other tribes in the land, some roving, some living a more settled life. "The Perizzites," says Bennett,2 "are sometimes regarded as the name of a tribe, apparently from this passage [13:7], dwelling about Bethel and perhaps belonging to the aboriginal population older than the Semitic Canaanites, and sometimes as the inhabitants of the perazot\ or open villages, as distinguished from the dwellers in towns." In any case there is another type of political organization quite distinct even from the more settled tribal — namely,

(3) The city.

(4) There are tribal treaties and tribal, city, and national confederacies and wars.

Abraham's character as the head of a tribe is set forth clearly in Genesis 14.

^''Historical Geography of the Holy Land,*' page 6.

^The New Century Bible, ''Genesis/' Compare George Foote Moore, "International Critical Commentary," "Judges," page 17.

^ 6. Social life and standards.

(1) The standard of family inviolability is not what it is to-day.

Eead Genesis 12:11-20, Abraham and Pharaoh; and Genesis 20 : 1-18, Abraham and Abimelech. The same thing is told of Isaac. Eead Genesis 26 : 6-11. Compare Judah and Tamar, and David and his family in later times.

The suggestion to polygamy comes from the wife. Eead Genesis 16 : 1-3.

Abraham takes still another wife and concubines. Eead Genesis 25 : 1-6.

(2) Life in the harem.

(3) The moral corruption of the city. Eead Genesis 13:13, 18:20 to 19:38.

^ 7. Abraham, the friend of God and the recipient of the divine promise.

The story of Abraham's life is the setting for the presentation of Abraham as the recipient of the divine promise, the father of an elect race chosen to begin a new redemptory movement.

Next to this in importance is the picture of Abraham as the friend of God. In the opening chapter of the Bible there is presented a picture of God in his majesty, behind and above nature, creating the world by a word. But this is not the whole of the Hebrew picture of God. In Genesis 3 : 8a he is spoken of as "walking in the garden in the cool of the day," and he appears and talks to Abraham as with a friend.

With these two points in mind and noting the connection in each case, read :

(1) Genesis 12:1-3 and 6-8, 13:14-17, the original promises.

(2) Genesis 14:18-24, the meeting with Melchizedek.

(3) Genesis 15 : 1-21, the promise of direct progeny and the prophecy of bondage and deliverance.

(4) Genesis 17 : 1 to 18 : 19, the covenant of the circumcision and the appearance at Mamre with the promise of Isaac and the declaration of Jehovah's purpose concerning Sodom and Gomorrah.

(5) Refer again to Genesis 21:1-7, the fulfillment of the promise of Isaac, and to Genesis 18:20-33, Abraham's prayer for Sodom.

11 8. The test of Abraham's faith.

This, one of the most impressive of Old Testament narratives, seems intended to teach that, while Jehovah requires such devotion as would give up an only son for his sake, human sacrifice is to be banished from Israel.

TI 9. The death of Sarah.

Consider the pathos of the scene.

Along with the idea of property rights coming from the digging of wells, the possession of a burying place acts as a factor in turning roving tribes to settled life. The burying place of the fathers is especially sacred to primitive peoples and acquires somewhat of a religious significance. Compare Genesis 49 : 29-31, 50 : 12, 13, and 25. Working similarly toward settled life is the establishment of sacred places of worship. Compare the oak of Moreh, Genesis 12:6, 35:4; also the altar of Bethel, 12:8, 13 : 3, 4, and the oaks of Mamre, 13 : 18, 14 : 13, 18 : 1, 25:9. The Roman Horatius in Macaulay's poem

asks:

"And how can a man die better Than facing fearful odds, For the ashes of his fathers.

And the temples of his gods?"

These two go together with primitive peoples, if not with all peoples. Compare the country graveyard hard by the church.

^ 10. The betrothal of Isaac.

Consider first the universal elements (the old, old story, with its perennial interest, and the faithful servant) and, secondly, the social life of a distant age (camels at the village well, news of a distant kinsman, the primitive hospitality, the ring and the bracelets and the jewels (verses 30 and 53), the few days' wait, the question of marriage within kindred tribes). Upon this last topic refer to an encyclopedia or Bible dictionary on the subjects of "Exogamy and Endogamy," "Marriage,'' and "Family Relations."

As is usual in undeveloped social conditions, the choice of the husband or wife is in the hands of the parents, and the desire for progeny precedes the ideal of love and companionship between man and wife. Even under such conditions, however, a really romantic courtship may occur.

Tjll. The death of Abraham and his burial at Sarah's side.

Eead Genesis 25 : 7-10.

Compare paragraph 9, above. ^12. Resume of the life and character of Abraham.

(1) The order of the contents of the accounts concerning Abraham has been disregarded in order to get a better grouping of the material for the understanding of the backgrounds of the history. Whether the contents are arranged in chronological order or not is a question for more advanced study. Get a general idea of the order of the contents, which is as follows :

The premigration of Terah (Gen. 11:27-32). The migration of Abraham (12:1-9). Abraham in Egypt and his exposure of Sarah

to insult (12:10-20).

Abraham and Lot separate (13:1-18). The four kings against five, the rescue of Lot, and the meeting with Melchizedek (14:1-24). Abraham's vision and the covenant (15:1-21). Abraham takes Hagar to wife, and Hagar flees

from Sarah (16:1-14).

The birth of Ishmael (16 : 15, 16). The covenant again — the change of Abraham's name from Abram to Abraham and the sign of circumcision (17 : 1-14) .

The promise of Isaac and the change of Sarah's

name from Sarai to Sarah (17:15-21). The circumcision of Abraham's house (17:22- 27).

The visit of the three mysterious men; Sarah laughs at the divine promise ; Abraham prays for Sodom (18:1-33).

The destruction of Sodom, the flight of Lot, and

the birth of his two sons (19 : 1-38). Abraham and Abimelech (20:1-18).

The birth of Isaac and the flight of Hagar

(21:1-21).

The treaty between Abraham and Abimelech

(21:22-34).

The sacrifice of Isaac (22 : 1-19) . News of Nahor's family (22:20-24). The death and burial of Sarah (23:1-20). The betrothal of Isaac (24:1-67). Abraham's other wife and concubines and children (25:1-6).

The death and burial of Abraham (25 : 7-10). (2) Abraham, the best man of his day, partakes nevertheless of the low ideals of his age. Far from risking all for Sarah's protection, he exposes her merely for his own safety. Through all, however, religion is the dominant force in his life ; and as the centuries pass it is the power that raises the Hebrews to higher things. Abraham is not only a religious but a brave man, willing to risk battle and able to return a conqueror of conquerors. Nevertheless, he is not warlike, and his battle is a bit of generous service for a nephew who had not been generous to him. The picture of this quiet, unobtrusive man, kindly and religious, partaking naturally of the low^ ideals of his age, but with his face toward the larger moral future, must have had a vital eflfect upon Hebrew life and character. ^Thus will your enemies do to your walls," said Remus, the athletic younger brother of the founder of Rome, as he ran and leaped over them. "And thus,'' answered Romulus, smiting him through with a javelin, "will I do to them." The Romans naturally became conquerors of the world. For the Hebrews, on the other hand, the murdered Abel, not the murderer Cain, is the hero, and the life of the kindly old patriarch stands in the center of popular thought and affection. The Hebrews naturally, therefore, have taught the world how to find God and how to live.

It is worth recalling further that just as in the first chapter of Genesis God is presented as the exalted Creator, so in the immediately-following chapters and in the accounts of the free and easy intercourse between Abraham and his God the tenderer side of the divine nature is portrayed; and of the two phases the latter, in spite of what the scholars call its anthropomorphism, is the greater.

8. Isaac.

Genesis 21 : 1 to 33 : 29, in part

^1. The father of the musician, Felix Mendelssohn, once said that in his early life he was the son of his father (the well-known philosopher) and that in his later life he was the father of his son. Such was Isaac. The student's chief interest in him is that he is the son of Abraham and the father of Jacob — a link between the two — and one might also add "the husband of Rebekah." In the chief incidents in which he appears he is rather a passive figure. Two such incidents, the test of Abraham's faith and the search for a wife for him, have alreadybeen studied. Note Isaac's passivity in the incidents that follow.

^2. Isaac's prosperity.

^ 3. Isaac and Abimelech.

Eead Genesis 2G : 6-33.

The matters herein related have for the most part been referred to previously. See Section 7, paragraph 3 (3), paragraph 5 (4), and paragraph 6 (1).^

^ 4. Isaac the recipient and transmitter of the divine promise and election.

^ 5. Esau sells his birthright.

According to our higher ethical standards, there is no excuse for Jacob; but two types of men met here in the universal struggle for existence and supremacy. The man who is a slave to immediate desire goes down. Esau's cry of being "at the point to die" must not be taken too seriously. Wherever one's sympathies may lie, nature's present rewards are to the crafty and cunning as against the beastly.

The incident is sociologically indicative as well of how the hunting tribes, by virtue of the uncertainty of their livelihood, must give way to the organized

"See Suggestion 3, page 7. If you have not read carefully "Suggestions to Teachers and Students," do so at this point Even if you have read them, it is worth v/hile to reread them.

industry of sheep- and cattle-raising. Venison may be hard to find when it is needed most. Agriculture and manufacturing are still later developments and still greater assets in the struggle for existence and supremacy.

11 6. The paternal blessing.

Kead Genesis 27 : 1-45.

Get the scene clearly before the mind: parental favoritism ; the old man's favorite meal ; the crafty wife and son ; the simple faith in the efficiency of a father's blessing ; the disappointed Esau.

^ 7. Marriage and tribal kinship again.

Compare articles referred to in Section 7, paragraph 10.

Ty 8. The interest has already shifted to Jacob ; the death of Isaac occurs after the reconciliation of Jacob and Esau.

9. Jacob.

Genesis 25 : 21 to 50 : 13, in part.

^ 1. A boy's first night away from home.

Eead Genesis 27 : 46 to 28 : 22.

This has always been in Christian art and Christian thought, for the child and for the adult, one of the favorite Old Testament incidents. As a devotional passage, for its view of the sense of God, it is to be placed beside the account of the "still small voice" that came to Elijah.

Get the picture and the spirit of the passage in spite of its familiarity. What is the explanation of the fact that without any note of repentance this experience follows Jacob's deception of Isaac? There will be occasion to refer to this question later.

TI2. An ancient love story.

Compare the betrothal of Isaac, Genesis 24 : 1-67. Jacob chooses his own wife; but the primitive ideal of marriage by the purchase of the bride shows itself in his serving seven years in payment for Eachel, and

^ 3. Lower social customs appear at the wedding.

^ 4. Another harem.

Compare Section 7, paragraph 6, (1) and (2), and read Genesis 29 : 31 to 30 : 24.

It must be confessed, however, that the way Kebekah took advantage of Isaac's blindness and the parental favoritism of both Isaac and Eebekah leave much to be desired in the contemporary monogamous household.