01.01.

01 PRIMEVAL SKYLINE

OUTLINE

HISTORY AND SALVATION

At the frontiers
Is there any pattern to history?
What is salvation history?
Why study salvation history?

OVERTURE TO SALVATION
Beginnings with an end in view
Against the landscape of eternity
A message for modern people
Themes and truths

PATRIARCHS: LIFE AND TIMES

The call and the world
Social and political change
Enigma of the Patriarchs
Who were the Hebrews?
Customs and lifestyle

PATRIARCHS: FAITH AND CHARACTER

Spiritual significance
The Father
Experience of God
Call and promise
Covenant making
Faith and final test
Gods chosen one
Hearing and response

Questions
Open Reflection
Reading and Resources

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 SALVATION LANDSCAPE
An opportunity to understand, discuss and reflect upon the story of the people of
God; seamlessly integrating biblical and church history against a background of
world history and applying our observations to the Christian community today.

LEARNING GOALS:
Main Unit Objective: To enable learners to understand the relationship between
history, mission and eschatology in defining the environment, inspiration and the
purpose of Christians as the people of God.
Module Objective: To enable learners to recognise and understand the biblical
presentation and historical development of Christianity
Learners will:
Review historical events
Analyse different interpretations
Identify the spiritual dimension of world history
Reflect on the relevance to the students own times
Learners will acquire a knowledge and understanding of:
Sequential events
Historical context
Methods of history telling
Influence / impact of events on subsequent events
Session Learning Goal:
Learners will understand the nature of the creation and patriarchal narratives.
Session Description:
Creation stories and the Genesis narratives

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 01.01.01 PRIMEVAL SKYLINE

HISTORY AND SALVATION

At the frontiers

We are living at the very frontiers of existence. We stand with the future open before
us, unlived, full of promise and possibility. Yet behind us lies over 4000 years of
history through which God has been moving, leading his people and unfolding his
purposes, bringing us to this present moment.

We are like someone standing upon a surfboard being driven forward towards a
distant shore by a towering wave that has traveled thousands of miles across the
sea, swelling up from the heart of the ocean itself. While we stand at a unique
moment in the history of the church there lies behind us an ocean of revelation and
experience born out of Gods dealings with his people upon which we can draw. The
wind of Gods spirit is cresting it into a wave that can carry us into his end time
purposes.

Is there any pattern to history?

History has been described as the story of people in time. It presents us with
numerous problems and questions, not least of which is, Does history have any
pattern and purpose?

There are in fact five main philosophies of history: -

The Eastern View: - this sees history, and in fact the universe, as subject
to an ever-changing cycle or rhythm, like that of the seasons. Nothing is
new, nothing is certain, nothing is permanent, and the outlook is
essentially pessimistic.
The Optimistic View: - this sees history as the story of steady human
progress both in morality and technology. It emphasises materialism
and in fact gave birth to the modern study of sociology.
The Romantic View: - this sees history as simply an account of different
cultures expressing themselves; it refuses to see any idea of
development or progress.
The Marxist View: - this sees history as the process which is created by
people as they struggle and labour with 'matter' in order to satisfy their
basic needs.
The Bible View: - this places history into the hand of God, free from
chance and mere human struggle. It is a straight line, which begins at a

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 particular point - Creation, and continues under Gods sovereign control
until it reaches its ultimate goal - the last things. History becomes the
medium in which salvation is worked out, and that is why we refer to the
story of Gods dealings with humanity as salvation history.

What is Salvation History?

Christians look at the whole flow of world history from a very particular perspective.
We believe this great ocean of events has both its origin and its end in God, and in
fact has no meaning apart from this. We believe its goal is salvation [wholeness],
and that this is the key that ties all the parts together and gives history its dynamic
thrust.

Salvation history has three main elements: -

It is the story of the God who acts

God not only created the world but also speaks and acts within it. By this we see
his living relationship with creation and human persons in particular, so we can be
certain he is shaping its end to his specific design and specifications. History in fact
becomes a revelation of God's character to those with eyes to see and ears to hear.

Gods acts in history are displays of his judgment which give his people confidence
that he will fulfill his promised salvation. These acts of God are prophetic. It has
been said that the godly person is like somebody riding on a train with their back to
the engine: they are confident about the way forward because they can see the
whole panorama of the journey they have already traveled spreading out before
them. Gods acts in the past make us certain of the future.

It is the story of the people of God

Salvation history focuses particularly upon the people who have responded to the
call of God. They always appear to stand in contrast to what appears to be the main
forces shaping the history of their day, and yet at every point history is marked by
their presence. Their obedience brings blessing, their disobedience correction.

The story of the people of God is what gives history its continuity, and our own lives
are linked inseparably from theirs. We inherit and are enriched by their investment of
faith, courage and fruitfulness. Their testimony inspires us to zeal. Salvation history,
as it tells the story of the people of God, is a single unified strand that cuts through
the artificial barriers of Hebrew History, New Testament and Church History.

It is the story of the purposes of God

Strangely, salvation history is always more concerned with the future than the past.
Because it reveals Gods character in his dealing with people it is a clear guide to
the end time. Because we see God in the patterns of the past we are able to see
him in the shape of the future.

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Why study Salvation History?

There are three main reasons why we should give time, effort and reflection to the
study of salvation history: -

It teaches radical values

It takes us back to our roots. It makes the building blocks of the purposes of God
very clear. It is foundational. When we remember then we understand. It helps us
to interpret our present condition and the future more clearly.

It reveals precedents
It is full of examples from which we can learn and gain understanding about both our
present and the future. It is a paradox that at the point at which we stand history is
both unique and yet familiar. No one has ever stood where we stand, nor had our
opportunities, nevertheless the issues we face have recurred time and again in one
form or another. We must learn from their lessons. The examples of history are
expressions of the grace of God.

It gives warnings
It contains dark lessons which show us what happens if we disobey the voice of
God. We neglect our roots at our peril. We must review the numerous examples of
Gods judgment humbly. If we do not learn the lessons of our ancestors ours will be
an even greater judgment.

OVERTURE TO SALVATION

Beginnings with an end in view

Genesis is the book of beginnings and origins. This theme colours every part of it.
However, the first eleven chapters form a prologue, not simply to Genesis, but to the
Bible as a whole. In a very real sense these chapters are nearer to the New
Testament than the Hebrew Bible. They are very much like the stirring harmonies of
an overture that shapes the beginning of a mighty symphony. In it all the main
themes are presented, themes that are to be developed later in the main body of the
work and brought to a climax in the finale. There is a clear symmetry between the
scenes, images and ideas of these chapters and the book of Revelation, the book of
ends and fulfillment.

Against the landscape of eternity

The story is told in simple language, clear and uncluttered, full of pictures and
colour. And yet, the words are so majestic and sublime that they echo in the mind
like great organ chords, exploding in ideas we can hardly comprehend [not unlike
the prologue to John's Gospel]. We are introduced to the great drama of salvation
against a backcloth of cosmic dimensions; the perspective is perfect.

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A message for modern people

These early chapters of Genesis have come under severe attack from scientific
theory, with the result that Christians have tended to spend most of their energies
defending their integrity. All this has diverted attention from the central message of
these chapters, which is in fact the clearest and most contemporary statement on
the nature and condition of humanity that has ever been put into writing; and through
which the purposes of God are clear for all to see.

Themes and truths

The first eleven chapters of Genesis present us with all the major themes that shape
the great unfolding story of salvation history.

God - Creator and Sovereign

The central focus is on the person and personality of God who expresses himself in
words and acts: -

Creation - out of nothing;

Creation - by his word - the perfect expression of his thought;
Creation - it is good - the perfect reflection of his thought;
Biblical understanding of creation leaves no room for: polytheism, dualism,
deism, and eternity of matter, matter as evil, astrology and nihilism;
God brings creation into being [by controlled process], he sustains it
[unfolding revelation, judgment when bounds are overstepped], and he brings
it into fullness.

Man and Woman - Image and agent of God

The crown of creation, beings to demonstrate Gods character and to have a
relationship with him and fulfill his purposes: -

The image of God is both male and female - 1:27

A living being is a mixture of both heaven and earth - 2:7
We are different from the animal world - 2:20
We can communicate with God - 3:8
We are responsible before God - 2:16-17
We are creative like God - 4:21-22
We have dominion upon the earth - 1:28
Be fruitful...fill the earth and subdue it - 1:28

Rebellion
Freedom to choose rejects obedience and pursues fulfilment apart from God and
initiates a tragedy: -

The Test - tree of knowledge, to be as God - 2:9ff 3:5

Cain - laid in wait for his brother [eyed] - 4:8
Sin before the Flood - only evil continually - 6:5
Babel [Babylon] - biblical symbol of the human passion for greatness-
let us make a name for ourselves - 11:4 cf. 3:5

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 People wanting independence from God

Judgment
Human self ambition brings its own consequences, and damages the promise and
the potential of truly being the the image of God:-

The curse spoils the beautiful gifts of childbirth and manual work by
increasing their labour - 3:14
Cain becomes a fugitive and a wanderer - not simply a nomad but
entirely rootless - 4:12
The flood - total judgment, the ultimate fruit that human rebellion brings -
6:14-ff
God scatters the people of Babel across the face of the earth by a
confusion of tongues; because of their pride and their refusal to fill the
earth with cultural diversity - 11:9

Promise and Hope

From its origin, and in spite of tragedy, the uniqueness of Gods plan and character
radiate though the stories: -

The Sabbath - God finished and rested are balanced in meaning - 2:2
It is rest and peace but full of activity - Jn 5:17
It has an infinite perspective [no evening and morning], it is the stuff
eternity is made of
It is blessed and hallowed, unique in its nature - 2:3
It is a gift from God to be enjoyed; a day is but the first installment. In
Jesus everyday is a Sabbath - Heb 3:7ff; Ezk 47:12; Rev 2:7,22:2,14] - 2:9
Promise to Eve - your seed shall bruise its head - 3:15
The mark of Cain it is the same word as the mark of the covenant, a
mark of Gods love and protection not punishment [like a slave brand].
Hebrew of Cain is similar to the Arabic, slave of God

Salvation
Gods purpose to redeem creation from the grip of sin and rebellion through acts of
salvation is illustrated particularly in the events of the flood: -

The Ark [6:14-16 et al] is a most powerful picture of salvation;

It illustrates the biblical concept of remnant - a small righteous group
saved through Gods judgment in order that he might fulfill his ultimate
purposes;
It illustrates Gods profound love in salvation;
It illustrates the biblical concept of the covenant - the binding of God
and people together;
The rainbow is not simply an arch in the sky; the Hebrew is the word
used for a war bow. It is saying God has hung his war bow in the
clouds as a perpetual reminder of his promise. His instrument of
judgment becomes a symbol of his mercy and sustaining love. Note that
a rainbow is the product of light [picture of Gods love] reflected on
water [agent of Gods judgment].

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PATRIARCHS: LIFE AND TIMES

The call and the world

As God begins the deliberate task of calling into being a people who are called by
his name, he begins with one individual. Abraham was as much part of his world as
we are of ours, a world of trade and commerce, of differing religious ideas through
which people sought for spiritual security, and as we shall see, a world of
considerable social and political confusion.

The world of which we speak was, on todays terms, the Middle East. An area often
referred to as the Fertile Crescent; stretching in something of a half-moon shape
from Egypt, through Canaan and Syria, up into Mesopotamia. It was bounded on
one side by the Mediterranean sea and on the other by the Arabian desert.

Social and political change

Sumerians, Akkadians and Elamites

During the thousand years between 3000-2000 BC the Mesopotamian plain,
between its two great rivers the Tigris and Euphrates, was the scene of a struggle
for political power. The original settlers, the Sumerians, were slowly infiltrated and
dominated by the Akkadians. Though the Sumerians were to regain power, it was
only to fall prey once more, this time to a people called the Elamites who stormed
down from their mountain homeland in modern day Iraq.

Amorites
Into this confusion another element was added. Just before 2000 BC a semi-
nomadic people, the Amorites, poured out of the Arabian desert into lower
Mesopotamia establishing an important dynasty. They are often mentioned in the
Bible and scattered throughout the world of their day. Their greatest king was
Hammurabi [c 1728-1680 BC], an important lawgiver. It is interesting to compare his
laws with those of Moses. The city of Mari was one of their centres and documents
discovered there reveal interesting customs many of which are reflected in the lives
of the Patriarchs.

Hurrians
About the same time another northern tribe, the Hurrians [or Horites], moved down
to settle around the Tigris in cities like Nuzi. Documents unearthed by archaeologists
reveal customs such as adoption and household gods; throw light upon a number of
biblical passages. The Hurrians also scattered throughout the world of their day.

Hittites
Beyond the western mountains of Asia Minor [Turkey] was the homeland of a
vigorous nation called the Hittites. From time to time their population overflowed into
Mesopotamia, Syria and Canaan, making them particularly influential anytime
between 2000-1700 BC. It was from the Hittites that Abraham brought the cave in
which to bury Sarah.

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 Egyptians
In complete contrast to this scene of social and political ferment stood Egypt,
insulated from the changes by the desert that shielded the Nile along which her
people developed their distinctive way of life. Vulnerable only from her delta, which
at this time was easily protected, the years 2000 -1000 BC brought Egypt a golden
age of culture. Art, medicine, mathematics, canal building, fortification, mineral
mining etc, all flourished. Her religion was mysterious and occult, and in politics she
was far-reaching and powerful.

Enigma of the Patriarchs

Many clues but no proof

Only with the stories of Abraham, Isaac, Jacob and Joseph, do we begin to deal with
Bible narratives that fit into periods of history that we can attempt to date with any
certainty. And yet we are still unable to date them with any accuracy. Archaeology
has done much to give us a picture of the life and customs of the first quarter of the
second millennium BC, and the stories of the Patriarchs fit perfectly into that
environment. However, none of them left their mark on any inscription of their day,
and no event of which we can be certain at the moment can be linked with any that
are mentioned in the Bible. So while archaeology gives numerous clues that
harmonise with the stories it has so far not given us any fix to provide the vital proof
of when exactly they did live.

Truth and not legend

The stories of the founders of Israel are unique in their concern with herds people
and tent dwellers of little significance. When you compare them with the origin
stories of all others nations [eg. Egypt, Babylonia, Greece, Rome, India, China etc.],
you see the contrast, because they begin with tales of demigods or at least royal
families, never peasant nomads. There is a truth about Israel's origins that the
legends of other nations cannot match. It only goes to emphasise that her existence
does not depend upon mythical aristocracy but upon the grace of God [Dt 7:7-8].

Who were the Hebrews?

A distinctive title
The Bible portrays the Patriarchs as people of peace, avoiding clashes with
neighbours if possible, but able to use weapons well if the occasion demanded it [cf.
Gen 14]. We see them as nomadic herdsmen moving from place to place. In
certain Bible passages the patriarchs, and other Israelites, are referred to as
'Hebrews', but only in certain contexts:-

When a foreigner is speaking about them;

When they are identifying themselves to a foreigner;
When they are being spoken of as one group among a larger group.

A social class
We know that about 2000 BC there arose a group of people within the population of
Mesopotamia known as Apiru or Habiru. Scholars are certain that the name refers
to a social class of people and not an ethnic group. They seem to have been

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wanderers and outsiders without citizenship or a fixed place in society. Sometimes
they would hire themselves out as slaves, at other times they were semi-nomadic
herders moving from place to place, on other occasions they served as mercenary
troops, others became musicians and craftsmen settling down in urban areas. Their
name Habiru seems to mean something like donkey driver or caravaneer. Its root
meaning appears to have been dusty, referring to the dust raised by the donkeys
on the much- traveled road. In simple terms they were the gypsies of 2000 BC!

Habiru and Hebrew

The link between Hebrew and Habiru seems obvious, especially when we see the
kind of people to whom the title was given. Both Ur and Haran were great trading
centres. Abraham and his family are called sojourners, moving from place to place,
having shallow roots. If he were a donkey caravaneer it would explain how he
could call some 300-armed servants to aid him at short notice [Gen 14]. We know
that Pharaoh Ramases II [most likely the Pharaoh of the Exodus] enslaved many of
the Apiru, and there can be little doubt that the children of Israel were among them.

Customs and lifestyle

Living in nomads' land

The Patriarchs were semi-nomads, living in tents, constantly wandering the hill
country between Dothan and Beersheba in search of pasture and springs [not
plentiful in the soft limestone rock]. We know that until about 1700 BC this hill
country was free to nomads, but that the plains and the valleys [where they rarely
went] had settled populations and were less accessible to nomads. It is also
interesting to note the towns mentioned in the stories of the Patriarchs: -

Abraham is closely linked with Mamre, near Hebron;

Isaac spends most of his time in Beersheba, in the South;
Jacob moves in the area north of Jerusalem, Bethel and Shechem.

Archaeology has shown that each of these sites were major settlements between
2000-1700 BC.

Customs ring true

Archaeology has shown how perfectly some of the actions of the Patriarchs fit the
accepted customs of the time. A few examples are: -

Abraham complains that having no son Eliezer will be his heir. [Gen
15:2; cf 24:9]. Nuzi text shows that childless couples could adopt a
slave as a son and that they became the legal heir. However, any
natural son born would immediately take precedence.
Sarah [Gen 16:1-4] and Rachel [Gen 30:3] both give slave girls to their
husbands in order to have children by them. Nuzi text again shows us
that this was the accepted custom [sometimes an obligation]. Again,
any natural son would assume priority, but the expelling of the proxy
child was forbidden.

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 Laban accuses Jacob of stealing the household gods [Gen 31:30-35].
Why was this significant? Archaeology has shown that these were the
title deeds to property.

The Jordan Valley

Archaeology has raised some interesting questions about the population of the
Jordan/Dead Sea Valley. The Bible describes Sodom and Gomorrah as the cities of
the plain in an area as fertile as the Garden of Paradise, but that they were
destroyed by fire from the Lord. Surveys of trans-Jordan and the Dead Sea area
show that before 2000 BC it was settled and well populated, but that suddenly and
inexplicably during the period of 1900 BC it became nomadic. Is this fact related to
God's judgment?

Dating the Patriarchs

All the evidence above allows us to fit the Patriarchs naturally into a period between
2000-1600 BC, though for the reasons mentioned earlier a more precise dating is
difficult at the moment. Genealogies are not very helpful as they are almost certainly
incomplete.

PATRIARCHS: FAITH AND CHARACTER

Spiritual significance

It is important to see the Patriarchs against the customs and history of their times,
but we must never forget that they are important because of the spiritual message
they proclaim through their encounter with, and obedience to, God, and the
outworking of his covenant promises to them.

These stories of the Patriarchs are the prologue to the climatic events of the Exodus.
The God who speaks to Moses at the burning bush is the same God who spoke to
Abraham, Isaac and Jacob.

The stories of each of the Patriarchs are important, but we shall focus on Abraham
[Gen 11:27-23:20]. He not only serves as an example for each of the others, but
from a biblical perspective he is clearly the most significant of all.

The Father

Within Israelite history Abraham stands plainly and simply as the Father, and that of
all Israel. In the same sense he is the example of how each person should live
before God. To the Jew, throughout the centuries, he has always been our Father
Abraham [cf Matt 3:9; Jn 8:39].

Experience of God

Abraham came from a home in which many gods were worshipped [Josh 24:2]. It is
clear that his understanding of God was one that was unfolding and growing. He
probably believed that other gods existed, but for him, the God whom he was

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following was the Lord God of heaven and earth [Gen 24:3]. In all practical terms
he was the only God that existed.

The gods of his day were linked to geographical areas, so the striking thing about
Abraham's experience is that the same God is with him wherever he travels.

An important point to notice is the unique way in which the name of the Patriarchs is
linked with God. He is the God of your father, Abraham, Isaac and Jacob [Ex 3:6];
this did not happen to anyone else. He was the God of Israel because he was the
god of the fathers.

Throughout Abrahams life God unfolded his character through the distinctive names
by which he revealed himself: -

El Elyon - God most high [Gen 14:8-20], with Melchizedek;

I am your shield - [Gen 15:1] his next of kin, in the night vision;
El Shaddai - He of the mountain [Gen 17:1], probably God Almighty;
El Olam - Everlasting God [Gen 21:33].

Call and promise

God spoke to him first when he was in Ur [Gen 15:7] and later in Haran [Gen 11:32].
The call was in the form of a promise, the elements of which are very clear: -

Go to a land that I shall show you [inheritance];

I will make you a great nation [children];
By you shall all the families of the earth bless themselves [universalism].

This laid an immovable foundation stone in Abraham's heart upon which everything
else was built. The promise was repeated in different forms at different times
throughout his life: -

At Shechem [Gen 12:7] - to your descendants will I give this land;

Separating from Lot [Gen 13:16] -descendants as the dust of the earth;
After Melchizedek [Gen 15:5] number the stars.. so shall your
descendants be;
The promise of a child within a year [Gen 17:21,18:14];
After Isaac was offered [Gen 22:16-19] - multiply your descendants like
sand and stars, they shall possess the gate of their enemies, by them all
the nations of the earth shall bless themselves.

Covenant making

During a terrifying night vision [Gen 15] God stresses the solemnity of his promise to
Abraham in physical form by the sign or seal of a covenant. Covenant is one of
the most important single ideas in the Bible and we shall explain it more fully when
we reach Sinai. At this point only the briefest comment must suffice: -

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 God is binding himself to Abraham, emphasising love, giving him
reassurance and confirming his promise
God is giving two signs that he will fulfill his word to Abraham: -

- He changes the name Abram to Abraham and Sara to Sarah.

This inclusion of the honorific H emphasises status; God had his
hand upon them;
- Abraham is told to circumcise his family as a sign in their flesh that
they were in covenant with God.

Faith and the final test

Abraham is the scriptural model of faith and trust in God, the one who hoped when
there was nothing else to hope for. Nevertheless, we see him frequently doubting,
needing reassurance, and when the divine promises did not seem to materialise he
tries to help them along by his own efforts. However, the Bibles commentary on his
life is clear, he believed the Lord, and he reckoned it to him as righteousness [Gen
15:6]. His every fibre was tested and shown to be up to standard. This is most
clearly seen in his final years when Abraham faced the supreme test on Mount
Moriah over Isaac, now a young man. Remember that to sacrifice the firstborn was
common practice at this time, so it was not only a test of faith but also of Gods
character. At the close of the story we sense Gods joy as well as Abrahams.

God's chosen one

It is impossible to summarise this spiritual giant, this father of Israel, in so few

words. He is marked by his sensitivity to Gods word and his obedience to it. He is
called Gods servant [Gen 26:24], a title of great honour emphasising nearness to
his master. He is also called Gods friend [2 Chron 20:7]. With Abraham we see
Gods election at work, that electing love which will unfold through him to all Israel,
and ultimately for the blessing of all people [Gen 12:3, 22:18]. The call of election
is to service before blessing, which can only ever be the fruit of faithfulness. This
is the responsibility that lay upon Abraham and lies upon all the subsequent people
of God. So the 'God of Abraham' is to become the God of the nations.

Hearing and response

The voice of God vibrates through every element of salvation history. It calls
everything into being [Gen 1:3] and to its conclusion [Rev 22:17]. When God called,
Adam, where are you?, his fear and guilt deafened him to the love that filled the
words. Subsequent history echoes with the same call. As we shall see, it will fall on
many deaf ears, but there will always be those in each generation who reply, Speak
Lord, for your servant hears [1 Sam 3:9]. Abraham heard and responded, and he is
the example of the kind of person God is looking for with whom he can fulfil his
purposes.

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Questions

1. What do we mean by the phrase 'Salvation History' as it is used in this unit?

2. What unique contribution does Genesis 1-11 make to scripture as a whole?

3. How were the Patriarchs both children of the promise and yet children of their
times? Give two examples.

Open Reflection

From either one of the two creation stories identify a single theme or idea that you
find particularly intriguing or significant. What is it that makes the concept you have
chosen distinctive for you personally? When working with the biblical creation stories
in the 21st century what positive contribution do you think they can have? What
problems do they also present?

Reading & Resources

BW Anderson The Living World of the Old Testament Longmans 1978

BW Anderson [Ed] Creation in the Old Testament pub SPCK 1984
J Baldwin The Message of Genesis 12-50 IVP 1986
D Bebbington Patterns in History pub IVP 1979
J Bright A History of Israel pub SCM 1981
H Butterfield Christianity and History Collins 1957
R Davidson Genesis 1-11 pub Cambridge 1973
J Drane Introducing the Old Testament pub Lion 1987
EW Ives God in History pub Lion 1979
J M Miller & JH Hayes A History of Ancient Israel and Judah pub SCM 1986
D Kinder Genesis pub IVP 1968
G Wenham Genesis 1-15 pub Word Books 1987
C Westermann Genesis 1-11 A Commentary pub SPCK 1984

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