The book has been read but remains in clean condition. All pages are intact and the cover is intact. Some minor wear to the spine. Language: English. Brand new Book. Alfred Edersheim was a Jewish convert to Christianity who wrote a massive multi-volume tome on the history of the Bible.
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The book has been read but remains in clean condition. All pages are intact and the cover is intact. Some minor wear to the spine. Language: English. Brand new Book. Alfred Edersheim was a Jewish convert to Christianity who wrote a massive multi-volume tome on the history of the Bible. From the preface: "One of the most marked and hopeful signs of our time is the increasing attention given on all sides to the study of Holy Scripture. Those who believe and love the Bible, who have experienced its truth and power, can only rejoice at such an issue.
They know that "the Word of God liveth and abideth for ever," that "not one tittle" of it "shall fail;" and that it is "able to make wise unto salvation, through faith which is in Christ Jesus.
In writing it I have primarily had in view those who teach and those who learn, whether in the school or in the family. But my scope has also been wider. I have wished to furnish what may be useful for reading in the family, - what indeed may, in some measure, serve the place of a popular exposition of the sacred history.
More than this, I hope it may likewise prove a book to put in the hands of young men, - not only to show them what the Bible really teaches, but to defend them against the insidious attacks arising from misrepresentation and misunderstanding of the sacred text. With this threefold object in view, I have endeavored to write in a form so popular and easily intelligible as to be of use to the Sunday-school teacher, the advanced scholar, and the Bible-class; progressing gradually, in the course of this and the next volume, from the more simple to the more detailed.
At the same time, I have taken up the Scripture narrative successively, chapter by chapter, always marking the portions of the Bible explained, that so, in family or in private reading, the sacred text may be compared with the explanations furnished.
Finally, without mentioning objections on the part of opponents, I have endeavored to meet those that have been raised, and that not by controversy, but rather by a more full and correct study of the sacred text itself in the Hebrew original. In so doing, I have freely availed myself not only of the results of the best criticism, German and English, but also of the aid of such kindred studies as those of Biblical geography and antiquities, the Egyptian and the Assyrian monuments, etc.
In health problems forced him to resign and the Church of St. Andrew was built for him at Torquay. In Edersheim's health again obliged him to retire, and for four years he lived quietly at Bournemouth.
He was appointed to the post of Warburtonian Lecturer at Lincoln's Inn In he resigned and relocated to Oxford. From the preface: "THE history of Israel as a nation may be said to commence with their entrance into their own land. All previous to this - from the Paschal night on which Israel was born as a people to the overthrow of Sihon and of Og, the last who would have barred Israel's way to their home - had been only preparatory. During the forty years' wanderings the people had, so to speak, been welded together by the strong hand of Jehovah.
But now, when the Lion of Judah couched by the banks of Jordan, Israel was face to face with its grand mission, and the grand task of its national life commenced: to dispossess heathenism, and to plant in its stead the kingdom of God Psalm , which was destined to strike root and to grow, till, in the fullness of time, it would extend to all nations of the world.
Accordingly, when the camp of Israel was pitched at Shittim, a new period commenced. Its history records, first, certain events which had to take place immediately before entering the Land of Promise; next, the conquest, and then the apportionment of the land among the tribes of Israel; and, lastly, in the time of the Judges, side by side, the unfolding of Israel's religious and national condition, and the assertion of those fundamental principles which underlay its very existence as a God-called people.
These principles are: - The special relationship of Israel as the people of God towards Jehovah, and Jehovah's special dealings towards them as their King. The history of the wilderness period had, indeed, been shaped by this two-fold relationship, but its consequences appeared more clearly under Joshua, and most fully in the time of the Judges. When not only Moses, but Joshua, and even the elders who had been his contemporaries had passed away, the people, now settled in the land, were left free to develop those tendencies which had all along existed.
Then ensued that alternation of national apostasy and judgment, and of penitent return to God and deliverance, which constitutes, so to speak, the framework on which the Book of Judges is constructed.
This part of Israel's history attained alike its highest and its lowest point in Samson, with whom the period of the Judges appropriately closes. For, the administration of Samuel forms only the transition to, and preparation for the establishment of royalty in Israel. But the spiritual import of the whole history of that period is summed up in these words of Holy Scripture Psalm ".
From the preface: "THE period covered by the central books of the Pentateuch is, in many respects, the most important in Old Testament history, not only so far as regards Israel, but the Church at all times.
Opening with centuries of silence and seeking Divine forgetfulness during the bondage of Egypt, the pride and power of Pharaoh are suddenly broken by a series of miracles, culminating in the deliverance of Israel and the destruction of Egypt's host. In that Paschal night and under the blood-sprinkling, Israel as a nation is born of God, and the redeemed people are then led forth to be consecrated at the Mount by ordinances, laws, and judgments.
Finally, we are shown the manner in which Jehovah deals with His people, both in judgment and in mercy, till at the last He safely brings them to the promised inheritance. In all this we see not only the history of the ancient people of God, but also a grand type of the redemption and the sanctification of the Church. There is yet another aspect of it, since this narrative exhibits the foundation of the Church in the Covenant of God, and also the principles of Jehovah's government for all time.
For, however great the difference in the development, the essence and character of the covenant of grace are ever the same. The Old and New Testaments are essentially one - not two covenants but one, gradually unfolding into full perfectness, "Jesus Christ Himself being the chief corner stone" of the foundation which is alike that of the apostles and prophets.
Ephesians There is yet a further consideration besides the intrinsic importance of this history. It has, especially of late, been so boldly misrepresented, and so frequently misunderstood, or else it is so often cursorily read - neither to understanding nor yet to profit - that it seemed desirable to submit it anew to special investigation, following the sacred narrative consecutively from Chapter to Chapter, and almost from Section to Section.
In so doing, I have endeavored to make careful study of the original text, with the help of the best critical appliances. So far as I am conscious, I have not passed by any real difficulty, nor yet left unheeded any question that had a reasonable claim to be answered. If this implied a more detailed treatment, I hope it may also, with God's blessing, render the volume more permanently useful. Further, it has been my aim, by the aid of kindred studies, to shed additional light upon the narrative, so as to render it vivid and pictorial, enabling readers to realize for themselves the circumstances under which an event took place.
Thus I have in the first two chapters sought to read the history of Israel in Egypt by the light of its monuments, and also to portray the political, social, and religious state of the people prior to the Exodus. Similarly, when following the wanderings of Israel up to the eastern bank of the Jordan, I have availed myself of the best recent geographical investigations, that so the reader might, as it were, see before him the route followed by Israel, the scenery, and all other accessories.
From the preface: "THE period of Israel's history treated in this Volume has a twofold special interest: political and religious. Beginning with the later years of David's reign, when the consciousness and the consequences of the great sin of his life had, so to speak, paralyzed the strong hand which held the reins of government, we are, first, led to see how in the Providence of God, the possibility of a great military world-monarchy in Israel comp.
Psalm - such as those of heathen antiquity - was forever frustrated. Another era began with Solomon: that of peaceful development of the internal resources of the country; of rapid increase of prosperity; of spread of culture; and through friendly intercourse with other nations of introduction of foreign ideas and foreign civilization. When it is remembered that the building of the Temple preceded the legislation of Lycurgus in Sparta by about one hundred and twenty years; that of Solomon in Athens by more than four hundred years; and the building of Rome by about two hundred and fifty years, it will be perceived that the kingdom of Solomon presented the dim possibility of the intellectual, if not the political Empire of the world.
What Jerusalem was in the high-day of Solomon's glory is described in a chapter of this history. But, in the Providence of God, any such prospect passed away, when, after only eighty years duration, the Davidic kingdom was rent into two rival and hostile states. Yet, although this catastrophe was intimated by prophecy - as Divine judgment upon Solomon's unfaithfulness - there was nothing either abrupt or out of the order of rational causation in its accomplishment.
On the contrary, the causes of this separation lay far back in the tribal relations of Israel; they manifested themselves once and again in the history of the Judges and of Saul; made themselves felt in the time of David; appeared in that of Solomon; and only reached their final issue, when the difficult task of meeting them devolved upon the youthful inexperience and misguided folly of a Rehoboam. All this is fully explained in the course of this history.
After their separation, the two kingdoms passed, in their relations, through three stages, the first one of hostility; the second one of alliance, which commenced with the reign of Jehoshaphat and of Ahab, and ended with the slaughter of the kings of Judah and Israel by Jehu; and the third again one of estrangement and of hostility. Of these three periods the first is fully traced, and the beginning of the second marked in the present Volume. From the political we turn to the religious aspect of this history.
It was indeed true that the empire of the world was to be connected with the Davidic kingdom Psalm 2. The exaltation of Zion above the hills and the flowing of all nations unto it, was to be brought about by the going forth of the Law out of Zion, and of the Word of Jehovah from Jerusalem Isaiah , 3.
This - to confine ourselves to the present period of our history - had been distinctly implied in the great promise to David 2 Samuel 7. But the great work of that reign, alike in its national and typical importance, was the building of the Temple at Jerusalem.
This also has been fully described in the following pages. Thus the Theocracy had passed through its full typical development in all its stages, when He came, to Whom they all pointed: Jesus Christ, the Prophet, King, and High-priest of the Kingdom of God. The period described in the present volume closes one of these stages, and commences another.
The connecting link between them was Samuel - who alone fully realized the mission of the Judges, and who was also Divinely appointed to inaugurate the new institution of royalty in Israel. That royalty next appeared in its twofold possibility - or, as we might express it, in its negative and positive aspects. Saul embodied the royal ideal of the people, while David represented the Scriptural ideal of royalty in its conscious subjection to the will of the Heavenly King. Saul was, so to speak, the king after Israel's, David after God's own heart.
But with the actual introduction of monarchy the first period had come to an end, and a new era begun, which was intended to continue till the third and last preliminary stage was reached, which prepared the way for the Advent of Him, Who was the fulfillment of the typical meaning of all.
From what has been said it will be inferred that the period about to be described must have witnessed the birth of new ideas, and the manifestation of new spiritual facts; otherwise spiritual advancement would not have kept pace with outward progress.
But it is in the rhythm of these two that the real meaning of Scripture history lies, marking, as it does, the pari passu inner and outer development of the kingdom of God. On the other hand, the appearance of new ideas and spiritual facts would necessarily bring out in sharper contrast the old that was passing away, and even lead to occasional antagonism.
Of course, these new ideas and facts would not at first be fully understood or realized. They rather pointed towards a goal which was to be reached in the course of history. For nothing could be more fatal to the proper understanding of Holy Scripture, or of the purposes of God in His dealings with His ancient people, than to transport into olden times the full spiritual privileges, the knowledge of Divine truth, or even that of right and duty, which we now enjoy.
It is not to do honor, but dishonor, to the Spirit of God to overlook the educational process of gradual development, which is not only a necessity of our nature, but explains our history.
A miracle of might could, indeed, have placed the age of Samuel on the same spiritual level with that of the New Testament, at least so far as regards the communication of the same measure of truth. But such an exhibition of power would have eliminated the moral element in the educational progress of Israel, with the discipline of wisdom, mercy, and truth which it implied, and, indeed, have rendered the whole Old Testament history needless.
From the preface: "THE present Volume of this Bible History traces the period of the commencing decline alike in the kingdom of Israel and in that of Judah, although in the latter its progress was retarded by the gracious faithfulness of God in regard to the house of David, and by seasons of temporary repentance on the part of the people. The special interest of the period lies in this, that it was critical of the future of the nation. And of this its history also bears evidence in the more marked and direct - we had almost, said, realistic - interpositions, or, perhaps more correctly, self-manifestations on the part of the God of Israel: whether by more emphatic evidence of His constant Presence and claims, or in the more continuous mission and direct qualifications of the Prophets whom He commissioned.
This, as indicated in a previous Volume, accounts for the intensified miraculous character of that Biblical period - notably in connection with the history of Elijah and Elisha. For such prophetic mission was necessary, if in a crisis - when destruction, or at least severest judgment, was impending, or else national recovery, and with it great expansion of national influence - Israel was to be roused to a realization of the truth at issue, such as was, for example, presented by Elijah at the sacrifice on Mount Carmel.
And not only as regarded that fundamental truth, but also its application to all the details of public and private life in Israel. In this, therefore, we find the rational vindication - we avoid the obnoxious designation, apologetic - of the otherwise strange, and certainly exceptional, manifestation of miraculous prophetic power in so many private as well as public affairs. In the state of Israel, and at that period, an Elijah and an Elisha were required, and, if required, their mission and their message must be thus evidenced: alike before all friends and against all gainsayers.
If, from this point of view, the application of the miraculous during this period, in private as well as in public concerns, is not, as some would have it, a retrogression, it marks in other and more important aspects a great progression - and that towards the perfectness of the New Testament.
We must explain what we mean by a seeming retrogression. Very markedly the Old Testament history differs from all others, which in their earliest stages are legendary, in this, that whereas in them the miraculous is introduced in what may be called the prehistoric period, then speedily, almost abruptly, to cease; it is otherwise in that of the Old Testament.
The patriarchal history notably that of Isaac and Jacob has comparatively less of the miraculous. It appears in the desert-history of new-born Israel, and on their entrance in the land. It disappears again in great measure, to reappear once more in manner altogether unprecedented at the period of which this Volume treats - that is, at a comparatively advanced time, when the history of Israel runs parallel to the trustworthy records of that of other nations as perpetuated on their monuments.
Usos y costumbres de los Judíos en los tiempos de Cristo
While thus deriving my materials at first hand, I have also thankfully made use of any and every help within my reach.. Foremost I place here the writings of Maimonides, not only because he is of greatest authority among the Jews, but because his vast and accurate knowledge of these subjects, and the clear ness and subtlety of his intellect, entitle him to that position. Next to him come the numerous writers on Biblical Antiquities, in Latin and German works on Typology - scientific and popular; treatises on the Life and Times of our Lord; histories of the Jewish Nation, or of Judaism commentaries on such passages in the Old and New Testament as bore on these subjects; and numerous treatises on cognate points. In my study of ancient Jerusalem, I had the benefit of the labours of recent explorers, from Robinson and Barclay to the volumes published under the auspices of the Palestine Exploration Fund. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy.
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