A CLASS-BOOK OF OLD TESTAMENT HISTORY.

NOTICE.

The present Volume forms a Class-Book of Old Testament History from the Earliest Times to those of Ezra and Nehemiah.

In its preparation the most recent Authorities1 have been consulted, and wherever it has appeared useful, Notes have been subjoined illustrative of the Text, and, for the sake of more advanced students, references added to larger Works.

The Index has been so arranged as to form a concise Dictionary of the Persons and Places mentioned in the course of the Narrative, while the Maps, which have been prepared with considerable care at Stanford’s Geographical Establishment, will, it is hoped, materially add to the value and usefulness of the Book.

London, Christmas, 1864.

SYNOPSIS OF CONTENTS.

CHAPTER I.

THE CREATION.
Gen. i. ii.   B.C. 4004.

IN the beginning God created the heavens and the earth. With these simple but sublime words commences the History contained in the Scriptures of the Old Testament, teaching us that the Universe did not exist from all eternity, but owed its origin to the creative act of God. To us this truth appears so elementary and self-evident that we can hardly appreciate the dim and uncertain notions on this point, which the best and wisest of the heathen possessed. Certain it is, however, they were very much in the dark respecting the origin of the world. Some philosophers held that it existed from all eternity: others taught that there are two independent Causes, the one Light, and the other Darkness, and that out of the unending struggle between them the Universe had its origin; others imagined that all the marvellous order and harmony we see around us was the result of Chance; others, again, conceived that the world was an emanation from Deity, and a part of Deity. Distinct from all these guesses and conceptions is the declaration of the Scripture Narrative. It affirms that the world is not eternal; that it had its origin with time and in time; that it owed its beginning neither to Chance, nor Necessity, but the Creative will of a Personal God, infinitely exalted above it, the Maker and Sustainer of all things. (Comp. Joh. i. 1–3, Rom. xi. 36, 1 Cor. viii. 6, Col. i. 15, 16, Heb. i. 2, 3).

The creation, however, of the present order of things was not instantaneous, but progressive, and took place in six Days, or vast Periods of time. On the first day light was created, and divided from the darkness; on the second, the firmament, or atmosphere encircling the globe; on the third, a separation was made between the water and the land, and the surface of the earth was covered with vegetation, with the herb yielding seed, and the tree yielding fruit after its kind. On the fourth, the sun, moon and stars were bidden to give light upon the earth, and to be for signs and for seasons, and for days and years. On the fifth, animal life appeared in its lowest forms, the waters brought forth the various marine tribes after their kind, and this was succeeded by the creation of every winged fowl. The sixth day was marked by the production of land animals, cattle, and creeping thing, and beast of the earth, which, like all the preceding products of Creative Power, received the Divine approval, and were pronounced to be very good.

But the work of Creation was not yet complete. A being higher than any yet created was to be called into existence. Accordingly God said, Let us make Man in our image, after our likeness, and let them have dominion over every living thing, and over all the earth; and the Lord God formed Man of the dust of the ground, and breathed into his nostrils the breath of life, and Man became a living soul. Then having seen that all things He had made were very good God ended His work, and rested on the seventh day, sanctifying it as a day of Rest for man. (Gen. i. 2–26).

The language here employed in reference to the creation of man deserves attention. It teaches us that man did not, as some have taught, slowly emerge by his own efforts from a brutish state. Unlike other created objects, he was originally made in the image and after the likeness of God. Endowed not only with a body, but also with an immortal soul, he was to combine intellectual power with liberty of will, and the faculty of conscience. And as he was great himself, so also was the work to which he was called. His was to be universal dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. As God’s vicegerent, he was to exercise lordship over nature, and guide it towards its destined perfection (Gen. i. 26).

But though the first man Adam, was endued with those high prerogatives, he was not destined to attain immediately to the end for which he was created. His activity was to commence in a particular spot, and thence to extend in all directions, until all the earth was subdued and moulded to the will of its Creator. The Almighty, therefore, planted a garden in a region of the East, corresponding probably to the high table-land of the modern Armenia, and watered by four streams. Of two of these, Pison and Gihon, the situation is absolutely unknown, the others were the Tigris and Euphrates. Here, then, in a spot endued with everything pleasant to the sight and good for food, man’s work was to commence. Action and not contemplation only was essential to his nature, hence a charge was given to him to dress and keep the garden. Nor amidst everything to gratify his senses and supply material for his understanding and reflection was he left alone. A responsible being, bone of his bone, and flesh of his flesh, was created a help-meet for him. The Lord caused a deep sleep to fall upon Adam, and taking one of his ribs, He made thereof a woman, and brought her unto him, and Eve, the mother of all flesh, one with himself in nature and in origin, was united to him in holy bonds, which He, Who thus instituted them in Paradise, afterwards adorned and hallowed with His own presence and first miracle at Cana of Galilee (Joh. ii. 1; Eph. v. 23–33).