At the end of the previous section, we saw that Israel was at a spiritual low, in a state of anarchy, and in a weak military condition. The Philistines had risen in power and were threatening to swallow up the Jews, one city at a time, A clamor went up for a king to unite Israel and organize it for battle.1 So the prophet-judge Samuel anointed Saul as Israel's first king.2
Saul's 40-year rule was turbulent and generally ineffective. He commanded people's respect because of his size,3 but he was hardly qualified to rule a nation. He had in his kingdom, however, a young man of tremendous abilities named David. Even before David ascended the throne, he captured the hearts of the people by killing the Philistine giant Goliath and by brilliant military and personal exploits.4 Gradually Saul lost his grip on himself and his kingdom, and when he died in battle5 David became king.6
David quickly subdued the Philistines and began to annex surrounding nations. Israel grew in wealth, military power, and influence. David succeeded in uniting the north and south,7 captured Jerusalem and made it his capital,8 and encouraged the worship of God throughout the land. He was Israel's greatest king.
One privilege was denied him, though. God did not allow him to build the temple.9 That was accomplished by Solomon, his son and heir to the throne.10 Israel reached its zenith at the dedication of the magnificent temple he had built. Through Solomon, however, the nation began to deteriorate. He brought in wives and concubines from many lands, and they carried their false religions with them.11 He lived luxuriously, wasting the nation's wealth.12 He did not prepare for the future. So when he died, the north seceded under his servant Jeroboam, and formed an independent nation.13 When Solomon died, the people came to Rehoboam, the crown prince, with the plea:
Your father made our yoke heavy; now therefore, lighten the burdensome service of your father, and his heavy yoke which he put on us, and we will save you (1 Kings 12:4). But Rehoboam refused, and the nation divided.14 The Northern Kingdom, whose first king was Jeroboam, went its own way. Its rulers and many of its people served the pagan gods of the land. There were some good kings in Judah, the Southern Kingdom. Interestingly, the two nations later formed a political alliance to combat Syria and later Assyria.15 There was royal intermarriage, and wicked people ruled both lands: in Israel, the house of Omri;16 in Judah, the wicked Athaliah.17 The time of the kings was also the time of the prophets. These men fulfilled a twofold purpose:
* Forthtelling - They pointed out the sin in the land and called for repentance.
* Foretelling - They looked beyond the days of Israel's failure to the coming of her Messiah and the establishment of His kingdom.
In the days that followed, God raised up a number of prophets to proclaim His truths and call the nation to return to them. Some of these men spoke to Israel, some spoke to Judah, and others spoke to foreign powers.
The day of God's judgment finally came. The two nations decayed from within, and each was defeated by a powerful outside force. The Northern Kingdom fell to the cruel Assyrians in 722 BC.l8 Its people were forced to intermarry with other captives, and it soon lost its ethnic, political, and religious identity.
The Southern Kingdom lasted another 150 years, with flashes of glory such as during the reign of Azariah19 and Josiah.20 It finally fell to Nebuchadnezzar, king of Babylon, in 586 BC.21
Seeing God. As we look at the period of Israel's kings, we see God at work in ways that help us know Him better. An example is the anointing of David as king and his activities before he ascended the throne (1 Sam. 16-31). We learn that:
* God sometimes uses intermediaries to call people to special places of service (16:1-13).
* God's choices are not always based on appearances (16:7).
* God is able to make the last become first (16:11).
* God uses His anointed to topple those who are mighty in man's eyes (ch. 17).
* God values life over ritual (ch. 21).
* God gives us the grace to be merciful to our enemies (chs. 24,26).
* God sometimes uses the bad to accomplish His purposes (ch. 31).
For further thought: Using the approach just followed, see how God is made known in these incidents from the times of the kings:
* His gift of wisdom to Solomon (1 Kings 4:29).
* His sending fire on Mount Carmel to consume Elijah's offering (1 Kings 18).
* The hiding of the infant Joash (2 Kings 11:1,2).
* The finding of the Book of the Law during Josiah's reign (2 Kings 22,23).
* The prediction of the prophets that God would judge Israel (Ezek. 18:30), the nations (Is. 2:4; Joel 3:12), and all mankind (Jer. 25:31).
Seeing Ourselves. The times of Israel's kings also show us ourselves. Observe how these incidents echo God's work in our own times.
* In Saul's jealous anger, we see our own envy of those who replace us (1 Sam. 18,19).
* In Hannah's earnest prayer for a son, we see our own desire for God's blessing (1 Sam. 1,2).
* In the words of Psalm 1, we see our own path to blessing.
* In Psalm 32, we hear our own cry for forgiveness.
* In Psalm 100, we find words for our own feelings of praise to the Lord.
* In Ecclesiastes, we find expression for our own struggle with a sense of futility (1:2).
* In Elijah's flight from Jezebel, we see our own faltering faith before a powerful foe (1 Kings 19).
* In the healing of Hezekiah, we see our own need for the healing that God alone can give (2 Kings 20).
* In Zedekiah's disregard of the prophets, we see our own refusal to heed God's Word (2 Chr. 36:11-14).
4. EXILE (586-400 BC)
Happily, the story of the Old Testament does not end with Jerusalem in ruins and her people exiled in Babylon. Rather, it concludes with the return of the Jews to Jerusalem, the rebuilding of the walls, and the restoration of the temple. It also tells of the spiritual rebirth of the people and their willingness to trust in the leading of God.
This portion, actually covers two subjects: (1) the exile in Babylon, and (2) the return to Jerusalem. Two different nations ruled Judah in exile. Babylonia was crumbling and in 536 BC (50 years after the Jews were deported, the kingdom of Medo-Persia succeeded in conquering her. The new ruler, Cyrus, allowed the Hebrews to return to their land.1 Under Zerubbabel, 42,360 Jews made the long journey back to Jerusalem2 and immediately began work on the temple.3
Opposed in their project by the Samaritans, the people became discouraged.4 Work on the temple ceased for about 10 years, and the people slid back into spiritual complacency. But the preaching of Haggai and Zechariah, as well as the spiritual leadership of Ezra, caused them to take up the work again.5 They completed the temple in 515 BC.6
About 50 years later, Nehemiah, still in Babylon, felt a great concern for the Jews of Jerusalem.7 As one of King Artaxerxes' important servants, he was able to approach the monarch for permission to lead a procession back to Jerusalem and rebuild the walls of the city.8 Permission was granted and funding supplied.9 In record time the walls were rebuilt.10
After 12 years,11 Nehemiah returned to the court of Babylon.12 In his absence, the people and priests took up their evil ways once again.13 The prophet Malachi was raised up to point out their sins14 and warn them about the judgment of God.15
Seeing God. Read about the decree of Cyrus in Ezra 1. And as you do, observe the following truths about God that can be seen;
* In Babylon's practice of letting a nation maintain its ethnic and religious identity, we see God at work protecting His people.
* In the captivity, we see God's ability to move a whole nation to accomplish His purposes.
* In the decree of Cyrus, we see His power to direct the thinking of a powerful ruler.
* In the provision of material to build, we see His power to supply.
* In the return of the Jews, we see God's commitment to His covenants and prophecies.
* In the return of Israel, we see His exaltation among the nations.
For further thought. Using the same line of thinking demonstrated above, consider how God is made known through these incidents from the days of Israel's exile and return:
* Daniel's high position in Nebuchadnezzar's court (Dan. 1)
* The protection of the three young Hebrew men in the fiery furnace (Dan. 3)
* The strategic placing of Esther in Xerxes' court (Esth. 1)
* Messianic preaching by the prophets of the exile and return (Dan. 7, 10-12; Zech. 12-14)
* The plot and fall of Haman (Esth. 7)
* The building of the wall (Neh. 6)
Seeing Ourselves. We can see ourselves in the era of exile and return in the following representative ways:
* In Israel's exile, we see our own sense of estrangement from God because of sin.
* In the Jews' return to faith, we see our own flight to God in times of chastisement.
* In the decrees of Cyrus and Darius, we recognize the hand of God directing our affairs.
* In Esther's courage, we see our own potential for stalwart deeds of faith (Esth. 8).
* In the returned exiles' fear of opposition, we see our own trembling before God's foes (Ezra 4)
* In their stopping the building of the temple, we see our own lack of determination (Ezra 4).
* In Daniel's courage, we see our own potential to stand up for our convictions (Dan. 1,6).
* In Israel's hope of the Messiah, we see our own expectation of His return.
BEGINNINGS
1. Gen. 1:1; 2. Gen. 2:15; 3. Gen. 2:18; 4. Gen. 2:18-24 5. Gen. 1:28; 6. Gen. 2:15-17; 7. Gen. 3:1-6; 8. Gen. 3:21-24, 9. Gen. 3:16; 10. Gen. 3:17-19; 11. Rom. 3:23; 12. Gen. 3:15; 13. Gen. 3:21; 14. Gen. 4:1-15; 15. Gen. 6:5-7; 16. Gen. 6-9; 17. Gen. 6:8; 18. Gen. 8:15-18; 19. Gen. 9:18,19; 20. Gen. 11:1-9; 21. Gen. 12:1-3; 22. Gen. 15,17; 23. Gen. 17:5; 24. Gen. 15:18-21; 25. Gen. 21; 26. Gen. 41:37-47:12; 27. Ex. 1:15,16; 28. Ex. 3; 29. Ex. 12:31-14:31; 30. Ex. 20; 31. Ex. 26; 32. Num. 13:1-25, 33. Num. 13:26-14:4; 34. Num. 14:26-38; 35. Josh. 1:1,2
People in Old Testament times believed that the most intimate knowledge of a person comes through knowing his name. For that reason, a study of the names of God in the Old Testament is a good way to learn what He is like.
God made Himself known through many names We will look at the three most common ones in the Old Testament: Elohim, Jehovah, and Adonai.
Elohim
This name for God appears 2,570 times in the Old Testament and 35 times between Genesis 1:1 and 2.4 The name "Elohim" speaks of God's mighty power and strength. We would expect it to appear often in the opening verses of Genesis because God's power as Creator is depicted there.
The name "Elohim" tells us that there is no greater power than God in heaven or on earth. It also tells us of His self-sufficiency; that is, that His power comes exclusively from Himself and is not bestowed on Him by anyone else.
Jehovah
This is God's personal name. It is what He calls Himself (see Ex. 3:15). It is composed of a four-letter Hebrew construct roughly equivalent to our YHWH. The name "Jehovah" occurs 6,823 times in the Old Testament
The ancient Hebrews regarded this name as being so sacred that they even refused to pronounce it, substituting the word "Adonai" whenever it appeared.
The Masoretes, the 8th-century AD Jewish scholars who copied the Hebrew Bible, carried this same deep respect for the name "Jehovah." Before a scribe would copy it, he would go to his chambers, bathe, and put on a clean robe. In some chapters, such as Deuteronomy 28, he would have to go through this cleansing ritual 40 times!
The name "Jehovah" is more personal than "Elohim." It describes God in His relationship with His people - His presence with us and His interaction with us. "Jehovah" expresses the love of God, His concern for the sins of His people, His pledge to keep His covenants, and His promise to redeem.
Adonai
This name, which is used for God some 300 times in the Old Testament, is made up of two parts: adon, which means "Lord" or "Master," and the ending ai, which means "my." Thus the name "Adonai" could be translated "my Lord" or "my Master." It suggests the relationship between the Sovereign Master and a submissive servant (see Gen. 15:2,8).
To summarize: "Elohim" speaks of God's unlimited power, "Jehovah" speaks of His love and holiness, and "Adonai" speaks of His right to rule over us. These names and their compounds give us a clear picture of what God is like and how He wants to be known. When we acknowledge His unlimited power at work in our lives and in the world around us, when we come to grips with His untainted holiness and experience for ourselves His overwhelming love, and when we establish a servant-Master relationship with Him, we are truly on the way to knowing God.
JESUS CHRIST AND THE OLD TESTAMENT
If we are to know God through the Old Testament, we must spend some time looking at its relationship to His Son, Jesus Christ. That relationship goes two ways (1) the Old Testament teaching about Christ, and (2) Christ's use of the Old Testament.
1. The Old Testament Teaching About Christ. From the opening pages of Genesis through the Prophets the Old Testament predicts the coming of a Redeemer-King, Jesus Christ, and tells us of His work among men and before God. That teaching takes two major forms: prophecy and types.
Prophecy. The prophecies about Christ touch many aspects of His life and ministry. Here is a brief sample of the more than 300 Old Testament prophecies about Christ.
* Born of woman (Gen. 3:15)
* Descended from Abraham (Gen. 22:18)
* From the tribe of Judah (Gen. 49:10)
* Crucified and forsaken by God (Ps. 22)
* Ruler in Zion (Ps. 110)
* Virgin-born (Is. 7:14)
* The God-King (Is. 9:6)
* Descended from David (Is. 11:1)
* The Servant of Jehovah (Is. 42)
* Born in Bethlehem of Judah (Mic. 5:2)
* Humble entry into Jerusalem (Zech. 9:9)
Types. The work of Christ was also predicted throughout the Old Testament in typology. Here are some primary examples:
* Adam (Gen. 2, Rom. 5:9)
* Melchizedek (Gen. 14:17-20; Heb. 7)
* Isaac, offered at Moriah (Gen. 22)
* The Passover lamb (Ex. 12; 1 Cor. 5:7,8)
* The High Priest (Ex. 28; Heb. 4:14,15)
* The burnt offering (Lev. 1; Eph. 5:2)
* The Day of Atonement (Lev. 16; Heb. 9:28)
* The Kinsman-Redeemer (Ruth 4; Acts 20:28)
* The Suffering Servant (Is. 53; Mark 10:45)
2. Christ's Use of the Old Testament. The way Christ used the Old Testament showed that He considered it to be the authoritative Word of God.
He Accepted Its History. Jesus regarded the Old Testament record as a straightforward presentation of fact. In teaching or in conversation, He referred to the following people, confirming their existence:
* Abel (Luke 11:51)
* Noah (Matt. 24:37-39)
* Abraham (John 8:56)
* Lot (Luke 17:28-32)
* Elijah (Luke 4:25)
* Elisha (Luke 4:27)
* Jonah (Matt. 12:9-41)
He Accepted Its Authority. When in controversy with the religious leaders of Israel - the Pharisees (Matt. 23:2,3) and the Sadducees (Matt. 22:29) - Christ turned to the Old Testament as His final court of appeal.
He Used It as an Ethical Guide. Jesus used the Old Testament as authoritative in telling people how to live Examples are the rich young ruler (Matt. 19:16-22j and the lawyer who asked about the greatest commandment (Matt. 22:35-40).
He Used It in His Teaching. The following verses are examples of Jesus' use of the Old Testament in His teaching:
* "Having eyes, do you not see? And having ears do you not hear?" (Mark 8:18; Jer. 5.21)
* "Their worm does not die and the fire is not quenched" (Mark 9:48; Is, 66:24).
* "Blessed are the pure in heart, for they shall see God" (Matt. 5:8; Ps. 73:1).
* "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5; Ps. 37:11).
Sometimes the critics of the Old Testament claim that Christ actually refuted it during His ministry. They point to those occasions when He referred to Old Testament passages dealing with the Sabbath rules (Matt. 9:1312:7; Mark 2:28) or the cleansing of foods (Matt. 15:1-20). The "you have heard . . . but I say to you" section of the Sermon on the Mount (Matt. 5:21-48) is another example. On close examination, it becomes clear that Christ was not repudiating the Old Testament. Rather He was explaining or clarifying it. This is especially true of the Law, which He said He did not come to destroy but to fulfill (Matt. 5:17-20).
THE MESSAGE OF THE OLD TESTAMENT
What, then, was the Old Testament written to tell us? What did its writers from long ago have to say that relates to our contemporary world?
They told us about God. They said that He is not like the pagan gods. He is not carved from wood or hewn out of stone as a crude extension of man himself. The God of the Old Testament is a living God of tremendous complexity and awesome power - a God who is vitally interested in and concerned for every man, woman, and child.
God made Himself known in the Old Testament as the eternal, self-existent One. He created our world and all that is in it. He made us to be independent people with minds to think, wills to make moral choices, and emotions to feel the heartthrob of life. And He made us with a deep thirst for a satisfying relationship with Him.
When, in Adam, we made the wrong moral choice and disobeyed God, He would have been just in destroying us. But in mercy He began to reveal, with unfolding clarity throughout the Old Testament, a way of rescue. He promised the coming of a Messiah-King who would pay our penalty for sin and open the door to a restored relationship with Him.
The message of the Old Testament, then, is that we can satisfy our thirst for peace with the true and living God. And the way to that peace is through faith in the Messiah-King He sent to redeem us from our sin.
THE OLD TESTAMENT AND YOU
We have been trying to make the Old Testament come alive to you and to help you know God. So now, what is your response to Him?
If you are a Christian, you should be more eager than ever to know God as revealed in the Old Testament. You have seen that the Old Testament is not a book to be afraid of but a book that brings you face to face with God. He has made Himself known in the power of creation, the goodness of salvation, the grace of His covenants, and the righteousness of His judgments. The challenge before you now is to know Him better through digging deeper into the Old Testament, and to respond to Him by submitting to His will as revealed through the Scriptures.
If you are not a Christian, what is your response to God as made known in the Old Testament? True, it shows Him to be a holy God who hates sin. But it also shows Him to be a loving God who accepts the sacrifices offered to Him. Jesus Christ, the promised Messiah of the Old Testament, came to be our sacrifice for sin. He died for us, paying the penalty we should have paid.
Friend, He died for you. Will you now receive Him by faith, trusting Him and Him alone as your personal Savior The Old Testament prophet said:
All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him [Jesus] the iniquity of us all
(Is. 53:6).
Trust Christ as your Savior today It's the first and most important step in knowing God.
