INTRODUCTION TO THE OLD TESTAMENT HISTORICAL BOOKS The Old Testament books from Joshua to Esther tell the story of the ancient nation of Israel from its entrance into the Promised Land to its return from exile during the era of Zerubbabel, Ezra, and Nehemiah. We meet illustrious leaders of Israel such as Joshua, Gideon, Samuel, David, and Solomon. We meet notable prophets such as Elijah and Elisha, and godly women such as Ruth, Hannah, and Esther. We read of spectacular events such as the fall of the walls of Jericho, the day the sun stood still, David’s slaying of the giant Goliath, and the building of Solomon’s Temple. These books illustrate that people who forsake God will experience his judgment and failure, whereas those who honor and serve God will receive his blessings, fulfillment, and satisfaction. In our own age, when the study of history is often seen as irrelevant compared to great technical advances, the OT historical books remind us that those who ignore the past are doomed to repeat its errors. SETTING AND SUMMARY The OT historical books (Joshua—Esther) tell Israel’s story from the conquest of Canaan to the time of Israel’s exile and return. Conquest and Settlement Israel’s conquest and settling in Canaan are recorded in the book of Joshua. Joshua encountered only a group of disorganized Canaanite city-states. With God’s help, Israel was able to take possession of the land they had been promised. Tribal Fragmentation, Oppression, and Period of the Judges Following Joshua’s death, Israel’s loss of vital worship led to growing political fragmentation, which allowed nearby nations to gain sufficient strength to harass God’s people. The surrounding Arameans, Moabites, and Canaanites each launched a series of oppressions against the Israelite tribes, as recorded in the book of Judges. By the mid-1100s BC, other small nations became oppressive—the Midianites to the south, the Ammonites to the east, and the Philistines to the west. The Philistines remained a threat until David’s time. In addition to oppression, the people of Israel also experienced natural disasters such as famines. One such famine forms the background for events in the book of Ruth. By the end of the Judges era, Israel’s degraded situation was characterized by chaos and brutality (Judg 21:25; see Judg 19–21; cp. 1 Sam 2:12-36). United Kingdom (1050~931 BC) During the time of Samuel, Israel’s last judge (1 Sam 1–7), Israel made a decisive change: The people asked Samuel to give them a king. The Lord responded by appointing Saul as Israel’s first king (1 Sam 8–10). Saul’s reign as king was characterized by disobedience to the Lord and ongoing conflict with the Philistines to the west. After Saul was killed by the Philistines (1 Sam 31; 2 Sam 1), David began reigning in Judah, while Saul’s son Ishbosheth ruled Israel’s northern tribes. After seven years of conflict, Ishbosheth was killed and David was crowned king of a united Israel (2 Sam 5, about 1004 BC). During his reign, David brought many of the surrounding peoples into subjection, including the Philistines (2 Sam 5:17-25; 8:1-14). Israel became a recognized power in the ancient Near East during the reign of David, and especially during the reign of his son Solomon (971–931 BC, 1 Kgs 1–11). With the traditional superpowers in decline and the lesser nearby states in subjection, Solomon’s strong kingdom and commercial ventures brought prosperity at home and good relations abroad. Divided Kingdom (971–722 BC) After Solomon’s death and as a result of his sins (1 Kgs 11:29-39), internal tensions between the north and south erupted, and the kingdom was divided (1 Kgs 12). In the north, Jeroboam son of Nebat founded the kingdom of Israel, while in the south, Solomon’s son Rehoboam retained rule over the kingdom of Judah. The early part of this era was marked by skirmishes between the two kingdoms and an invasion by the Egyptian Pharaoh Shishak (Shoshenq I) in 926 BC. Beginning with Israel’s third dynasty (Omri–Joram, 885–841 BC), the two Israelite kingdoms were increasingly caught up in political turmoil that grew with the rising power and expansion of Assyria. By 841 BC, Assyrian king Shalmaneser III (858–824 BC) extended Assyria’s dominance westward into Aram, bringing some stability to the area. When Shalmaneser was occupied elsewhere, however, Israel was plagued by renewed Aramean incursions under Hazael (2 Kgs 13:3). Relief came only with the intervention of an Assyrian king, probably Adad-nirari III (810–783 BC; see 2 Kgs 13:4-5). After Adad-nirari’s death, weak kings ruled Assyria, so Assyrian domination declined, and the twin kingdoms of Israel and Judah were able to gather their strength and expand their influence. Israel under Jeroboam II (793–753 BC, 2 Kgs 14:23-25) and Judah under Uzziah (792–740 BC, 2 Chr 26:1-15) achieved their greatest power since Solomon. After Jeroboam II died in 752 BC, kings of lesser ability often vied with one another for supremacy, and the northern kingdom fell into chaos. Judah’s spiritual fiber also went into decline with the accession of Uzziah’s grandson Ahaz (743–715 BC). External conditions were changing also. In Assyria, a usurper named Tiglath-pileser III (744–727 BC) occupied the throne. During his reign Assyria blossomed into the mighty Neo-Assyrian empire. His successor, Shalmaneser V, destroyed the northern kingdom of Israel (722 BC) and took its people into exile. Kingdom of Judah (722–586 BC) Although Judah survived for over a century after the kingdom of Israel fell in 722 BC, only two good kings reigned during this period: Hezekiah (728–686 BC) and Josiah (640–609 BC). Judah was plagued by apostasy and caught in the web of international intrigue involving the declining Assyria, the growing Neo-Babylonian empire, and a strengthened Egypt. With Josiah’s death, Judah’s fate was already sealed. Judah and Jerusalem suffered a series of Babylonian invasions (605, 597, 588 BC) that brought the southern kingdom to an end in 586 BC. Jerusalem was sacked, the Temple was destroyed, and many of the people were taken to Babylon in exile. Exile and Return (605–400 BC) The period of exile is described by several Israelite prophets (Jer 39:11–44:30; Ezekiel; Daniel). Judah’s exile lasted until Cyrus II of Persia conquered Babylon in October, 539 BC, and brought the Neo-Babylonian empire to an end. After Cyrus defeated Babylon, Persia became the dominant power. Cyrus issued decrees that allowed exiled peoples to return to their native lands and rebuild them. This included a decree allowing the Jews to return to Jerusalem (538 BC, Ezra 1:1-4), which they did (Ezra 1:5–2:70). By early autumn of 537 BC, the altar in Jerusalem was rebuilt and the sacrificial service was reestablished (Ezra 3:1-6). With the prophetic encouragement of Haggai and Zechariah, the rebuilt Temple was completed in 515 BC despite opposition (Ezra 3–6). Several decades later, the Jewish people were rescued from possible extermination. Many of the Jews had remained in foreign lands, and around 480 BC one of them, named Esther, became queen of Persia. While she was queen, she intervened to save the Jewish people (Esth 1–10). The Festival of Purim was celebrated at that time and became one of the traditional Jewish feasts. A couple decades later, Ezra the priest returned to Jerusalem in 458 BC to stimulate civil and spiritual reform (Ezra 7–10). In 445 BC, Nehemiah returned from Persia to oversee rebuilding Jerusalem’s walls and to effect further reforms. The last books of the OT were also written during this time: Malachi sometime in the 400s BC, 1–2 Chronicles around 400 BC, and Ezra—Esther around the same time. Judea remained under Persian control until Alexander the Great defeated the Persian empire in 331 BC. HISTORICAL AND LITERARY ISSUES The historical chronology of the OT is covered in separate articles (see “The Chronology of Israel’s Monarchy”; “The Historical Background of Israel’s Exile and Return”). Specific historical issues are also examined in the introductions to the various books. Narrative as History The OT historical books contain all the usual elements of narrative, such as plot, characterization, and point of view. In writing history, the authors portray people in ways that reveal their personal character and their roles in events. Modern historians who take pride in their analytic, factual approach sometimes look askance at the biblical histories, which tell a compelling story rather than presenting a dispassionate record. This difference may be misleading, however. Modern historians are confronted with the distance between themselves and the time they study; they are dependent upon the accuracy of their sources, and they are often faced with gaps in the materials. They also sometimes select sources so as to harmonize with their particular view of historiography. Using an objective voice does not guarantee greater objectivity or truthfulness. “The modern writer’s purpose in writing a history, then, is important, and it is usually inseparable from his or her own background, experience, philosophies, and so on.”1 Modern historians are just as likely to shape their work around their own perspective as the ancients were. Wisdom and insight are always needed to interpret the factual data of history and write an accurate and compelling account. The use of narrative techniques and the existence of perspective in the writing do not in themselves cast doubt on reliability. In fact, appreciating a biblical author’s point of view helps us to understand his purpose in writing the account. Date and Sources of Writing Although the existing OT historical books were compiled and edited much later than the events they describe, they need not be assumed to be inaccurate, because they are based on earlier records. Both Kings and Chronicles, for example, cite many of their sources (see, e.g., “Sources Consulted by the Chronicler”). Their sources include such documents as the annals and court memoirs of various kings (e.g., 1 Kgs 11:41) and short historical abstracts (e.g., 2 Kgs 25:22-30). Ideally, historical sources can be supported by other sources, which validate and authenticate them as reliable records. As it turns out, all of the historical books of the OT can be supported by a host of texts from the nations of the ancient Near East as well as by archaeological data.2 These sources are of immense importance in helping to build a coherent picture of the history of Israel and the surrounding nations. With the help of these sources, it is reasonable to conclude that “we have a consistent level of good, fact-based correlations right through from circa 2000 BC . . . to 400 BC. In terms of general reliability . . . the Old Testament comes out remarkably well.”3 Moreover, a growing body of archaeological data, both textual and material, illumines and authenticates the historical, linguistic, literary, and cultural background of the Bible. INTERPRETATION All available evidence suggests that the OT historical books faithfully and accurately reflect the history of ancient Israel, so readers should approach them as history. Within that basic guideline, readers should follow several important steps: • Examine any individual historical account by noting its literary boundaries as well as its function within the full historical presentation. • Compare the data recorded with other scriptural passages covering the same event(s). • Use relevant material from the records of other ancient Near Eastern peoples. • Look for the author’s purpose and goals in recording the event(s) he has selected. • Apply the meaning of the text to contemporary issues and personal needs. MEANING AND MESSAGE Fidelity to God The unifying theme of the OT historical books is fidelity to God. Individual and national success in Israel was directly attributable to the people’s commitment to God. Times of obedience brought blessing; disobedience brought judgment and failure. Faithfulness and surrender to God enabled Israel to enter the Promised Land and divide it among its twelve tribes (Joshua). Deepening apostasy in the era of the judges brought moral failure, political and civil upheaval, and incursions from hostile nations. In those troubled times, Ruth shines as an example of how God blesses his people’s faithfulness. Israel’s demand for a king did little to alleviate conditions, for Saul’s establishment of a monarchy brought scant spiritual progress, and Saul failed to meet God’s standards (1 Samuel). David stands in contrast to Saul. Despite his occasional moral lapses, David’s heart for God earned God’s approval, and political stability emerged (2 Sam 5–24; 1 Chr 1–21). God also made an unconditional covenant with David to bless Israel through his heirs (2 Sam 7; 1 Chr 17). David also prepared for the building of the Temple (1 Chr 22–29). Faithfulness to God brought widespread success (1 Kgs 1–11), but spiritual decay occasioned the division of the kingdom (1 Kgs 12) and eventually brought the demise of both Israel and Judah and the deportation of many of God’s people (1 Kgs 12—2 Kgs 25). When his people again became obedient and mindful of him, God directed international affairs so that his people could return to their land with a new potential for experiencing his blessings (Ezra, Nehemiah). The Importance of Godly Leadership A second theme of the OT historical books is the importance of godly leadership. Joshua guided the people in the conquest and division of the land. Judges such as Deborah, Gideon, and Samuel stemmed the advance of apostasy. When David and Solomon committed themselves to God, God blessed the people and had Solomon build the Lord’s Temple in Jerusalem. Ungodly leaders led the people into moral and political failure, while godly kings such as Jehoshaphat, Hezekiah, and Josiah prolonged God’s blessings. The people could also look to prophets such as Elijah, Elisha, and Isaiah during the divided monarchy, and to Haggai, Zechariah, and Malachi after Israel returned to the land. God’s Faithfulness to His Promises A third theme is that God is faithful to his covenant promises. The conquest of the Promised Land bore testimony to God’s covenant keeping (Josh 21:43-45). Israel’s periods of success and judgment bore further witness to God’s upholding of the covenant formed at Sinai. Additional blessings came through God’s covenant with David, in which the earlier covenant with Abraham would be channeled through David’s line. From that line an everlasting King would emerge—the Messiah who would establish God’s Kingdom. In the Messiah the anticipated messianic kingship, redemption, righteousness, and blessing would be realized (Gen 49:10; Num 24:17-19; Deut 17:15; cp. 2 Chr 6:42).
Posted on: Sat, 09 Nov 2013 15:09:16 +0000
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