The Chronology of the Early History of the Bible - Commencement of the History of God's Dealings with

Abraham and his Seed

BEFORE further proceeding with our history some brief explanation may be desirable of the chronological

table given in this volume, and in general of the early chronology of the Bible. It will be noticed, first, that

the years are counted from "B.C.," that is, from "before Christ;" the numbers, of course, becoming smaller

the farther we come down from the creation of the world, and the nearer we approach the birth of our Savior.

Thus, if the year of creation be computed at 4004 before Christ, the deluge, which happened 1656 years later,

would fall in the year 2348 B.C. Further, it will be observed that we have given two chronological tables of

the same events, which differ by many hundreds of years - the one "according to Hales," the other

"according to Ussher," which latter is that of "the dates in the margin of English Bibles," and, we may add,

corresponds with the Hebrew text of the Old Testament. The explanation of the difference between them is

that our calculations of Biblical dates may be derived from one of three sources. We have, in fact, the five

books of Moses in three different forms before us. First, we have the original Hebrew text of the Old

Testament; next, there exists a translation of it in Greek, completed long before the time of our Lord, which

was commonly used by the Jews at the time of Christ, for which reason also it is generally quoted in the New

Testament. This version is known as that of the "LXX," or "Seventy," from the supposed number of

translators. Finally, we have the Samaritan Pentateuch, or that in use among the Samaritans. Now, as the

genealogies differ in these three in regard to the ages of the patriarchs, the question arises which of them

should be adopted? Each in turn has had its defenders, but the most learned critics are now almost

unanimous in concluding, as indeed we might have expected, that the Hebrew text contains the true

chronology. Of the other two, the Samaritan is so untrustworthy that for practical purposes we may leave it

entirely out of view. The Septuagint chronology differs from that of the Hebrew text in prolonging the ages

of the patriarchs, partially before the deluge, but chie fly between the deluge and the calling of Abraham, -

the result being that the flood is thrown five hundred and eighty-six years later than in the Hebrew text; and

the birth of Abraham yet other eight hundred and seventy-eight years - the total difference amounting to no

less than one thousand two hundred and forty-five years! It is not difficult to guess the reason why the

Greek translators had thus altered the original numbers. It was evidently their wish to throw the birth of

Abraham as late as possible after the flood. Of these two chronologies, that of the Hebrew text may, for

convenience sake, be designated as the short, and that of the "LXX" as the long chronology; and, in a

general way, it may be said that (with certain modifications which it would take too long to explain) Hales

has adopted the long, or Greek, and Ussher the short, or Hebrew chronology.

This may suffice on a matter which has engaged only too much discussion.29 It is far more important to

think of the kingdom of God, the history of which is given us in the Holy Scriptures; for now we are at the

beginning of its real appearance. If God had at the first dealt with mankind generally, then with one part of

the race, and lastly with one division of nations, He now chose and raised up for Himself a peculiar people,

through whom His purposes of mercy towards all men were to be carried out. This people was to be trained

from its cradle until it had fulfilled its mission, which was when He came who was the Desire of all nations.

Three points here claim our special attention: -

1. The election and selection of what became the people of God. Step by step we see in the history of the

patriarchs this electing and separating process on the part of God. Both are marked by this twofold

characteristic: that all is accomplished, not in the ordinary and natural manner, but, as it were,

supernaturally; and that all is of grace. Thus Abram was called alone out of his father's house -he was

elected and selected. The birth of Isaac, the heir of the promises, was, in a sense, supernatural; while, on the

other hand, Ishmael, the elder son of Abram, was rejected. The same election and selection appears in the

history of Esau and Jacob, and indeed throughout the whole patriarchal history. For at the outset the