Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Book Overview - 2 Samuel
INTRODUCTION
TO THE PENTATEUCH AND HISTORICAL BOOKS
by Robert Jamieson
The Pentateuch, the name by which the first five books of the Bible are designated, is derived from two Greek words, pente, "five," and teuchos, a "volume," thus signifying the fivefold volume. Originally these books formed one continuous work, as in the Hebrew manuscripts they are still connected in one unbroken roll. At what time they were divided into five portions, each having a separate title, is not known, but it is certain that the distinction dates at or before the time of the Septuagint translation. The names they bear in our English version are borrowed from the Septuagint, and they were applied by those Greek translators as descriptive of the principal subjects—the leading contents of the respective books. In the later Scriptures they are frequently comprehended under the general designation, The Law, The Book of the Law, since, to give a detailed account of the preparations for, and the delivery of, the divine code, with all the civil and sacred institutions that were peculiar to the ancient economy, is the object to which they are exclusively devoted. They have always been placed at the beginning of the Bible, not only on account of their priority in point of time, but as forming an appropriate and indispensable introduction to the rest of the sacred books. The numerous and oft-recurring references made in the later Scriptures to the events, the ritual, and the doctrines of the ancient Church would have not only lost much of their point and significance, but have been absolutely unintelligible without the information which these five books contain. They constitute the groundwork or basis on which the whole fabric of revelation rests, and a knowledge of the authority and importance that is thus attached to them will sufficiently account for the determined assaults that infidels have made on these books, as well as for the zeal and earnestness which the friends of the truth have displayed in their defense.
The Mosaic origin of the Pentateuch is established by the concurring voices both of Jewish and Christian tradition; and their unanimous testimony is supported by the internal character and statements of the work itself. That Moses did keep a written record of the important transactions relative to the Israelites is attested by his own express affirmation. For in relating the victory over the Amalekites, which he was commanded by divine authority to record, the language employed, "write this for a memorial in a book" [Hebrew, the book], (Exodus 17:14), shows that that narrative was to form part of a register already in progress, and various circumstances combine to prove that this register was a continuous history of the special goodness and care of divine providence in the choice, protection, and guidance of the Hebrew nation. First, there are the repeated assertions of Moses himself that the events which checkered the experience of that people were written down as they occurred (see Exodus 24:4-7; Exodus 34:27; Numbers 33:2). Secondly, there are the testimonies borne in various parts of the later historical books to the Pentateuch as a work well known, and familiar to all the people (see Joshua 1:8; Joshua 8:34; Joshua 23:6; Joshua 24:26; 1 Kings 2:3, &c.) Thirdly, frequent references are made in the works of the prophets to the facts recorded in the books of Moses (compare Isaiah 1:9 with Genesis 19:1; Isaiah 12:2 with Exodus 15:2; Isaiah 51:2 with Genesis 12:2; Isaiah 54:9 with Genesis 8:21-22; compare Hosea 9:10 with Numbers 25:3; Hosea 11:8 with Genesis 19:24; Hosea 12:4 with Genesis 32:24-25; Hosea 12:12 with Genesis 28:5; Genesis 29:20; compare Joel 1:9 with Numbers 15:4-7; Numbers 28:7-14; De 12:6, 7; 16:10, 11; compare Amos 2:9 with Numbers 21:21; Amos 4:4 with Numbers 28:3; Amos 4:11 with Genesis 19:24; Amos 9:13 with Leviticus 26:5; compare Micah 6:5 with Numbers 22:25; Micah 6:6 with Leviticus 9:2; Micah 6:15 with Leviticus 26:16, &c.) Fourthly, the testimony of Christ and the Apostles is repeatedly borne to the books of Moses (Matthew 19:7; Lu 16:29; 24:27; John 1:17; John 7:19; Acts 3:22; Acts 28:23; Romans 10:5). Indeed the references are so numerous, and the testimonies so distinctly borne to the existence of the Mosaic books throughout the whole history of the Jewish nation, and the unity of character, design, and style pervading these books is so clearly perceptible, notwithstanding the rationalistic assertions of their forming a series of separate and unconnected fragments, that it may with all safety be said, there is immensely stronger and more varied evidence in proof of their being the authorship of Moses than of any of the Greek or Roman classics being the productions of the authors whose names they bear. But admitting that the Pentateuch was written by Moses, an important question arises, as to whether the books which compose it have reached us in an authentic form; whether they exist genuine and entire as they came from the hands of their author. In answer to this question, it might be sufficient to state that, in the public and periodical rehearsals of the law in the solemn religious assemblies of the people, implying the existence of numerous copies, provision was made for preserving the integrity of "The Book of the Law." But besides this, two remarkable facts, the one of which occurred before and the other after the captivity, afford conclusive evidence of the genuineness and authenticity of the Pentateuch. The first is the discovery in the reign of Josiah of the autograph copy which was deposited by Moses in the ark of the testimony, and the second is the schism of the Samaritans, who erected a temple on Mount Gerizim, and who, appealing to the Mosaic law as the standard of their faith and worship equally with the Jews, watched with jealous care over every circumstance that could affect the purity of the Mosaic record. There is the strongest reason, then, for believing that the Pentateuch, as it exists now, is substantially the same as it came from the hands of Moses. The appearance of a later hand, it is true, is traceable in the narrative of the death of Moses at the close of Deuteronomy, and some few interpolations, such as inserting the altered names of places, may have been made by Ezra, who revised and corrected the version of the ancient Scriptures. But, substantially, the Pentateuch is the genuine work of Moses, and many, who once impugned its claims to that character, and looked upon it as the production of a later age, have found themselves compelled, after a full and unprejudiced investigation of the subject, to proclaim their conviction that its authenticity is to be fully relied on.
The genuineness and authenticity of the Pentateuch being admitted, the inspiration and canonical authority of the work follow as a necessary consequence. The admission of Moses to the privilege of frequent and direct communion with God (Exodus 25:22; Exodus 33:3; Numbers 7:89; Numbers 9:8); his repeated and solemn declarations that he spoke and wrote by command of God; the submissive reverence that was paid to the authority of his precepts by all classes of the Jewish people, including the king himself (De 17:18; 27:3); and the acknowledgment of the divine mission of Moses by the writers of the New Testament, all prove the inspired character and authority of his books. The Pentateuch possessed the strongest claims on the attention of the Jewish people, as forming the standard of their faith, the rule of their obedience, the record of their whole civil and religious polity. But it is interesting and important to all mankind, inasmuch as besides revealing the origin and early development of the divine plan of grace, it is the source of all authentic knowledge, giving the true philosophy, history, geography, and chronology of the ancient world. Finally, the Pentateuch "is indispensable to the whole revelation contained in the Bible; for Genesis being the legitimate preface to the law; the law being the natural introduction to the Old Testament; and the whole a prelude to the gospel revelation, it could not have been omitted. What the four Gospels are in the New, the five books of Moses are in the Old Testament."
Genesis, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2 Peter 1:21).
Exodus, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exodus 24:4), as well as by our Lord (Mr 12:26; Lu 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.
Leviticus. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:—2 Chronicles 30:16; Nehemiah 8:14; Jeremiah 7:22-23; Ezekiel 20:11, Matthew 8:4; Lu 2:22; John 8:5; Romans 10:4; Romans 13:9; 2 Corinthians 6:16; Galatians 3:12; 1 Peter 1:16.
Numbers. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Numbers 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Numbers 16:5) is made in the New Testament (2 Timothy 2:19); but indirect references to it by the later sacred writers are very numerous.
Deuteronomy, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.
Joshua. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Joshua 4:9; Joshua 6:25; Joshua 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Joshua 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Joshua 24:26]—all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Joshua 6:26 with 1 Kings 16:34; compare Joshua 10:13 with Habakkuk 3:11; Joshua 3:14 with Acts 7:45; Joshua 6:17-23 with Hebrews 11:30; Joshua 2:1-24 with James 2:25; Psalms 44:2; Psalms 68:12-14; Psalms 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.