The events related in the scriptural narrative have a distinct character. Is the Bible an attempt by the predominantly Hebrew and Jewish authors to preserve their version of world history, or is there another explanation for the accounts that are rendered? If the Bible is not an attempt to record world history then how do we explain it? The answer can be found by looking at how events are recorded and where the emphasis is placed in each situation. The peculiar nature of the writing will identify under lying themes that shape the message of the Bible.
The bulk of Biblical authors are of Hebrew or Jewish origin leading some to view the scriptures as a product of Jewish cul ture and tradition. On the surface that sounds reasonable and can be easily defended in some circles. A deeper look reveals that the Bible deals with other nations and addresses the world in general at various points. This is true of both the Old and New Testaments. The vast amount of information, most of which is presented within an immediate historical context, can obscure the underlying purpose of the Bible resulting in misleading ideas such as this.
The perception that the Bible only reflects a Hebrew perspective conceals an important aspect of the scriptures. The Bible is inspired by God (1 Corinthians 2.9-10, 2 Timothy 3.16) and is therefore not of human origin. God worked through human agents to preserve His word for the benefit of mankind (1 Peter 1.10-12, 2 Cor 4.7). The Bible is not a human attempt to explain the world but is instead a record of God’s interactions with mankind. This identifies the Bible as a spiritual history of man’s relationship with God demonstrating the Lord’s love, patience and power.
The historical events recorded provide evidence benefitting anyone wishing to know that God exists. Paul states, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” (Romans 15.4). The hope, or faith, one has in God must be founded on knowledge and God has provided the means for us to achieve understanding. The inspired word supplies this knowledge presenting a reasonable argument for God’s existence. Facts related in the scriptures are the foundation that strengthens our hope in God’s promises.
Christ’s identity as the Son of God depends on things written about Him in the scriptures. Returning to His home town of Nazareth, Christ revealed His identity to his neighbors using the scriptures. “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the syna gogue on the Sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, the spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say to them, this day is this scripture fulfilled in your ears.” (Luke 4.16-21).
Christ’s identity is firmly established, not by His own claims, but by the word of God revealed before Christ was brought into the world. God’s wisdom provided a solid foundation upon which Christ taught, performed miracles, lived, worshipped, died and was raised from the dead. The scriptures prepared the people and the world for this event.
The Bible’s historical elements validate God’s power demonstrating His foresight, wisdom, engineering and mercy. God emerges as a writer and artist who brings these elements together in a literate form whose components complement one another. In it’s entirety the Bible stands as a proof of the existence of God and the accuracy of the accounts of Christ and others whose lives are recorded. Examining the scriptures allows us to know God. Paul speaks of God’s power and wisdom when he states, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor?” (Romans 11.33-34, Isaiah 40.13).
The spiritual history presented in the Bible has a structure as well. Three distinct periods can be identified and distinguished from each other. Each period is marked by differences in the way God dealt with mankind and conditions for acceptance by the Lord. As the narrative progresses from beginning to end, shifts can be seen in the manner in which God reveals His will. In the beginning God spoke verbally and acted in physical ways. The middle period of Biblical history demonstrates how God gave directions to record His will in writing. During this period God continued to act in physical ways, but did so through agents, such as the prophets. Finally, God’s voice fades as He no longer speaks verbally but communicates through the written word.
The periods of Biblical history have been named the Patriarchal, Mosaic and Christian eras. These periods are also referred to as dispensations each of which possesses unique characteristics. The Bible can be identified as a dynamic book filled with changes, or transitions, as God progressively defines His purpose. God’s instructions are very direct in the begin ning, become more obscured through figurative language in writings such as those of the prophets, and render a final expla nation in the New Testament as the purpose of God’s work is detailed fully.
The Patriarchal age, or dispensation, is so named because God gave instructions to the heads of households. Some place this period as beginning formally with Abram, later named Abraham, since he is the patriarch of the Hebrew nation. The Patriarchal age however, in a more general sense, began with the first family consisting of Adam, Eve and their children. During this period God’s revelation was verbal and physical. God gave instruc tions to the heads of households directly, through angels and in dreams. The Patriarchal age shows us how God dealt with mankind as a whole through general provisions and conditions.
Adam can be considered the first patriarch based on the roles defined for Adam and Eve by God. “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” (Genesis 3.16). This point sometimes creates a problem and requires an additional explanation. Some think the Bible represents an attempt by “patriarchal culture” to oppress women. This misunderstanding has caused many to reject the scriptures. The Bible is not, and should not be used, as an instrument to suppress women or anyone else. The importance in the story cited above is that God defined roles for both Adam and Eve. Woman holds a spe cial place in the creation of God as she is the one who brings new life into the world. This is a position of value, power and great beauty.
Adam was not faultless in the transgression and received as great a sentence as Eve. God told Adam, “Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee saying, thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” (Genesis 3.17-18). Interestingly, sin is ascribed to “mankind” throughout the Bible and Paul states that sin and death were brought into the world by Adam (Romans 5.14-17) emphasizing patriarchs as responsible for their households. Eve is not excused in the transgression and careful consideration of these passages shows that God assigned guilt and punishment equally.
God gives further instruction in other places in the scriptures which demonstrate the nature of the marriage relationship. Equal responsibility is given to both the husband and wife, although their roles in the relationship differ. Paul writes, “Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them.” (Colossians 3.18-19 ). Paul also tells the Ephesians, “Husbands, love your wives, even as Christ loved the church, and gave himself for it....” (Ephesians 5.25). Given these directives, there is no place for bitterness or hostility in a marriage, nor is there room for “patriarchal oppression”. Such interpretations rob husbands and wives of a truly loving relationship.
Noah is another example of how God instructed mankind during the Patriarchal era. God warned Noah of the coming flood which was to destroy the earth and gave him directions for construction of the ark (Genesis 6.13-22). The writer of Hebrews states that Noah was “moved with fear” and prepared the ark which saved his household (Hebrews 11.7).
The Biblical narrative begins to limit the scope of coverage of the world with the call of Abram. God instructed Abram to leave his country and relatives for a place that He would show him (Genesis 12.1-4). Abraham, as he is later known, is the recipient of several promises made by God. He was to be the father of a great nation (Genesis 12.2), his descendants would inherit the land that God would show him (Genesis 13.14-17) and through him all nations of the earth would be blessed (Genesis 12.3, Galatians 3.6-8). God selected Abraham because He knew that Abraham would, “....command his children and his household after him, and they shall keep the way of the Lord.” (Genesis 18.19). Abraham’s reverence and compliance with God’s instructions set him apart as a man of faith (Romans 4.1-3). Abraham’s faithfulness is demonstrated by his departure from Ur, and later Haran at God’s command.
During Abraham’s lifetime God instituted a covenant which would continue throughout the remainder of the Patriarchal period remaining in effect during the time of Christ. The seal of the covenant which God made with Abraham was physical in nature. This seal, or sign, was that of circumcision. God states, “This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man child among you shall be circumcised. And ye shall circumcise the flesh of the foreskin; and it shall be a token of the covenant between me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.” (Genesis 17.10-12).
Paul, speaking of his adherence to the Law, illustrates that circumcision was still practiced in the first century. Paul states, “Though I might also have confidence in the flesh. If any man thinketh that he hath whereof he might trust in the flesh; I more: circumcised the eighth day, of the stock of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ.” (Philippians 3.4-7).
Paul contrasts his life before becoming a Christian with the practices of the law which were changed when the new covenant was introduced. Circumcision was a hard thing for many Jews of the first century to put aside when they were converted. This might have been a problem because God had stated, “And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from among his people; he hath broken my covenant.” (Genesis 17.14).
Jacob, Abraham’s grandson, is the father of the twelve patriarchs for whom the tribes of Israel are named (Genesis 29-30, 35.16-18) and a daughter, Dinah (Genesis 34.1). Jacob, in spite of taking the birthright from Esau (Genesis 25.29-34), his deception of Isaac (Genesis 27.1-29), and his dealings with Laban (Genesis 29-31), became the recipient of the promises made to Abraham (Genesis 35.9-13). God knew that Jacob would remember God while Esau is described as a profane person (Hebrews 12.16-17). Jacob’s respect for God can be seen in his command to his family to put away their gods (Genesis 35.2-3). Jacob was later humbled as he wrestled with an angel (Genesis 32.22-32, Hosea 12.4). This encounter resulted in the changing of Jacob’s name to Israel (Genesis 32.28) and he was made lame as a reminder of his struggles with God and man (Genesis 32.25,31-32).
These examples demonstrate how God acted in a specific manner with the patriarchs. There was no written law during this period and God issued commands directly to Adam, Noah, Abraham, Jacob and others. God also employed dreams and angels to convey messages at this time. The Patriarchal record recedes with Joseph’s rise in Egypt (Genesis 39-45), the settling of the family of Jacob in the land of Goshen (Genesis 46) and the prophecy of a return to Canaan which is coupled with the blessing of the patriarchs, and the two sons of Joseph, by Jacob (Genesis 49). Joseph’s death brings the book of Genesis to a close as he gives instructions to return his body to Canaan for burial when the Hebrews depart (Genesis 50.22-26).
The children of Israel were forced into slavery and served the Egyptians for a period of approximately four hundred years (Genesis 15.13, Galatians 3.17). At the end of this period, God raised up the deliverer Moses, directing him to lead the children of Israel out of their affliction in Egypt (Exodus 3.1-22). Moses, with his brother Aaron (Exodus 4.14-17), returned to Egypt and delivered God’s message to Pharaoh to release the Hebrews. Through a series of plagues and wonders God brought the children of Israel out of Egypt (Exodus 5.1–14.31). When the Hebrews reached the wilderness of Sinai, God brought about the beginning of the Mosaic age with the giving of a specific Law.
The Law of Moses is sometimes thought of as consisting of the Ten Commandments. The Law includes many other details of which the ten commandments are only one part. They are preceded by the institution of the Passover (Exodus 12.1- 19), the feast of unleavened bread (Exodus 12.15-20) and the consecration of the firstborn (Exodus 13.11-16). At Sinai, God gave the Ten Commandments (Exodus 20.1-17) and a variety of spiritual, civil and moral laws (Exodus 21-24). In addition to these ordinances, God included detailed instructions for construction of the tabernacle, altars, lampstand, implements used in the Tabernacle (Exodus 25-27), garments to be worn by the priests (Exodus 28) and the law of the Sabbath (Exodus 31.12-17).
This is a partial list of what is contained in Exodus, Leviticus, Numbers and Deuteronomy. A significant change is that the Law was written and later copied (Deut 11.20, Deut 17.18-19). God Himself wrote the first copy of the commandments that were given to Moses (Exodus 31.18). Moses reminded the Hebrews that the law given to them by the Lord was to be respected and revered as holy. Moses stated, “And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.” (Deuteronomy 6.6-9).
Other examples of the Law’s preservation in writing are given in the Old Testament. One of these is the command to place a copy of the law in the ark of the covenant (Deuteronomy 31.24-26, Hebrews 9.4). Other examples can be found in a study of the prophets. These instructions were given to Jeremiah (Jeremiah 30.1-2, 36.2), Habakkuk (Habakkuk 2.2), and Isaiah (Isaiah 8.1, 30.8). The importance of the written word is further emphasized by Paul who states, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” (2 Timothy 3.16).
Peter speaking of the prophets, adds, “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” (1 Peter 1.10-12). God’s word was not simply left to oral traditions for it’s safekeeping for future generations.
A written record of the Law and other precedents set at this time changed the shape of how God dealt with mankind. Specific instructions were given to Moses to be passed on to the Hebrews. The scope of God’s dealings through His law, or covenant, widened from the family of the patriarchs, to an entire nation. God established a set pattern of conduct and worship that had to be followed precisely. This is apparent in the detailed instructions relayed to Moses.
Speaking of the Tabernacle and it’s construction, God directed Moses to make all things according to the pattern that was shown to him in the mountain (Exodus 25.40, Hebrews 8.5). This precise pattern was to be followed throughout the generations of
the Hebrews. God’s attention to detail on a larger scale was not new. Precision is a characteristic of the Lord as demonstrated in commands to Abraham to circumcise males on the eighth day (Genesis 17.10-14) and the dimensions of the ark given to Noah (Genesis 6.14-16). The Law marks a clarification, in writing, in exactly how God’s people were to live and conduct themselves from that time onward.
It is not possible to understand all the details of the Law and how certain aspects of Hebrew worship were carried out. This is noted by the writer of Hebrews who discusses differences between the Old and New Testaments. The writer states, “For there was a tabernacle made; the first, wherein was the candlestick, and the table of showbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly.” (Hebrews 9.2-5).
The law given to Moses by God gave a former slave population a ready made nation complete with a land, laws by which it would be governed and God’s spiritual leadership. The Law defined a specific priesthood, sacrifices to be offered and moral codes with specific penalties for wrongdoing. The Law covered every aspect of Hebrew daily life. A brief summary of portions of the Law is given below.
God gave instructions for the Passover (Exodus 12), the sanctification of firstborn males (Exodus 13), the ten commandments (Exodus 20) and a variety of laws against violent acts (Exodus 21). Laws and ordinances were issued against theft, sexual sins, witchcraft, the treatment of foreigners, lending money and offering firstfruits (Exodus 22). Prohibitions were pronounced against bearing false witness, bribery, rendering false judgment, land usage, idolatry and keeping the feasts of the Lord (Exodus 23). Offerings for the construction of the Tabernacle, ark of the covenant, lampstand and the table of showbread were detailed (Exodus 25). Details of the Tabernacle, the altar and the court of the Tabernacle were given (Exodus 26-27). The separation of Aaron and his sons as priests was defined (Exodus 28) as well as procedures for consecrating them for their office (Exodus 29). Instructions for construction of the altar of incense were given (Exodus 30) and the law of the Sabbath was clarified (Exodus 35).
Leviticus records various ordinances, laws and regulations. Laws governing burnt offerings, peace offerings and sin offerings were detailed (Leviticus 1-6). Trespass offerings, laws concerning unclean things, prohibitions against eating the fat of animals and blood were given (Leviticus 7). There were regulations against wine and strong drink (Leviticus 10). Clean and unclean animals were defined (Leviticus 11). Regulations regarding childbirth, skin diseases, leprosy and illnesses resulting in uncleanness were specified (Leviticus 12-15). Offerings of cattle and warnings against idolatry were clarified (Leviticus 17). Laws against incest and sexual regulations were also issued (Leviticus 18).
God made provisions for the poor, ordinances against swearing, holding grudges, marking or cutting the body or beard like the pagan nations and witchcraft (Leviticus 19). Laws governing the priests and their duties were given (Leviticus 21). The feasts of the Lord were again specified (Leviticus 23). Details were given for the observance of the Sabbath year and the year of Jubilee including the redemption of a families inheritance during those years (Leviticus 25).
The book of Numbers gives additional information concerning a variety of related laws as well as a restatement of those that have been listed above. God gave laws concerning adultery (Numbers 5), the law of the Nazarite (Numbers 6), freewill offerings, performance of vows (Numbers 15) and the duties of the Levites (Numbers 18). God issued laws governing inheritance (Numbers 27), daily offerings, Passover, the feast of unleavened bread (Numbers 28) and additional laws regarding vows (Numbers 30).
This list of laws and ordinances may appear negative and tedious, but in these same books are many statements concerning the goodness of God and His blessings. This list is far from complete and does not supply details of the subjects presented and the kindness of God in providing for the Children of Israel. The Law was a central point of organization in the life of the Hebrews and influenced all their affairs.
The immediate purpose of the Law was to unify the Israelite nation under God’s direction. In addition to this, the Law prepared the way for the future. Paul describes this function of the Law when he writes, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” (Galatians 3.24). Certain elements of the Law were significant for the time in which it was given while others foreshadowed the coming of Christ (Hebrews 9.8-9) representing a transitional stage in God’s plan to save mankind.
The scriptures confirm this aspect of the Law. Moses foretold of the passing of the Law, when he told the Israelites, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken.” (Deuteronomy 18.15). John tells us that Christ is the prophet of whom Moses spoke. John writes, “Phillip findeth Nathanael, and saith unto him, we have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph.” (John 1.45).
Christ is referred to as the living word of God (John 1.1- 5), the fulfiller of prophecy (Matthew 5.17) and a prophet or teacher (John 3.1-2). Christ’s coming signaled the passing of the Law and the beginning of a new era. Christ’s commands (Matthew 28.18-20), marking the beginning of the New Testament, are God’s final words to mankind. The writer of Hebrews confirms this stating, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his son, whom he hath appointed heir of all things, by whom also he made the worlds....” (Hebrews 1.1-2).
Christ began teaching the gospel then transferred this responsibility to His disciples after His ascension to the Father. Christ told them, “I have many more things to say unto you, but ye cannot bear them now. Howbeit, when he, that is the spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.” (John 16.12-14).
Christ revealed God’s new law which made it possible for all nations to be reconciled to the Lord. The writings of the prophets describe the character of God’s people in the future. The new kingdom, like the physical nation before it, would have a law, a land and the spiritual leadership of God through Christ as the head of the church.
The borders of God’s kingdom would include the entire world. Isaiah states, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isaiah 2.2). Micah also writes, “But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come and say, come let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” (Micah 4.1-2).
Christ told Peter He would give him the keys to the kingdom (Matthew 16.17-19). Those keys were used on the day of Pentecost when the first gospel sermon was preached offering the forgiveness of sins in Christ’s name (Acts 2). Peter later opened the door of the kingdom through the preaching of the gospel to the household of Cornelius (Acts 10.1-48). By the end of the first century the gospel had been preached throughout the world (Colossians 1.23), delivered to the saints (Jude 3) and confirmed by great wonders (Hebrews 2.3-4).
Christ indicated that the nature of the new law was different from the Law of Moses when he told Pilate, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” (John 18.36). In this statement Christ defines His kingdom as one that would not rely on the weapons of physical warfare. Whereas the Hebrews had fought for their inheritance in the land of Canaan, Christians would wage a spiritual warfare against spiritual ignorance and corruption. Paul describes this warfare when he writes, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6.12).
Under the Law of Moses the Hebrews had a separate priesthood. Under the new law, Christians would offer up spiritual sacrifices (1 Peter 2.5) and are referred to as priests and a holy nation. Peter states, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light....” (1 Peter 2.9). This nation of priests would be subject to the high priest Jesus Christ who would occupy this office throughout eternity. The writer of Hebrews states, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Hebrews 4.14-15).
Under the late Patriarchal and Mosaic age, God’s people were marked by the physical seal of the covenant which was circumcision. Christians are the recipients of a spiritual circumcision. Paul told the Colossians, “And ye are complete in him, who is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, buried with him in baptism, wherein ye are also risen with him through the faith of the operation of God, who hath raised him from the dead.” (Colossians 2.10-12).
The Christian era, also referred to as the last days (Hebrews 1.1-2, John 2.18), marks God’s final division of time. In this final age God’s people have no national, ethnic, social or racial boundaries. Anyone wishing to be united with God may do so through obedience to the gospel. Only the end of all things remains (2 Peter 3.10-14). In preparation for this God has provided an abbreviated history of how He has dealt with mankind through the ages and the way in which He fulfilled His purpose. The Bible contains enough information to confirm God’s existence and assist individuals in becoming acceptable and reconciled to the Lord.