The Journey to Kadesh-Barnea. After camping before Sinai a little more than a year, during which tune they received the law and were gradually organized into a nation, the cloud by which they were always led from the time of their departure to their entrance to Canaan, arose from the tabernacle and set forward. It led them by a way that we cannot now trace but which Moses says was eleven days' journey from the sacred mountain. (Dt. 1:2).

A few notable events of this journey are recorded. (1) The fire of Jehovah that burned in the camp because of their murmuring. (2) The appointing of seventy elders to share with Moses the burden of the people. (3) The sending of the quails and the destruction of those that lusted. (4) Miriam, the sister of Moses, was smitten with leprosy because with Aaron she rebelled against Moses and spoke disrespectfully of him.

The Twelve Spies. From Kadesh Moses sent out twelve men who should investigate the condition of Canaan. These men agreed that it was an attractive and well favored land. They brought back evidences of its fruitfulness. Only two of them, believed they could conquer it. The People yielded to the opinions of the majority and refused to attempt to enter Canaan and even worse they openly resolved to return to Egypt. For this disbelief and open rebellion they were sentenced to wander forty years in the wilderness and all of them who were above twenty years old except Joshua and Caleb were not only doomed not to be allowed to enter this promised land but were to die in the wilderness.

Lessons of the Period. The more important truths taught by the records of this period may be divided into three groups. (1) Those about man and his nature: (a) He is sinful, his whole nature is out of proper attitude toward God and is a fountain of evil; (b) He is, therefore, in need of redemption and cannot have the benefit of worship to God without it; (c) He owes obedience to God. (2) There are lessons about God: (a) He is shown to be a Holy God. who hates and punishes sin; (b) He is represented as a God of mercy and forgiveness; (c) He is seen as one of power and might, able to carry forward his plans and to change the whole destiny of a people. (3) There is a many sided view of redemption: (a) It is based on blood; The victim must shed its blood before redemption can come; (b) It is by Institution as is attested by all the sacrifices; (c) It is by imputation or the putting of one's sins upon the victim; (d) It is by death and that of an innocent creature. In all of this there is a revelation of Christ who puts away sin and brings the sinner into favor with God.

For Study and Discussion. (1) The awe-inspiring ways by which Jehovah made known his presence on Sinai. (2) The several things Israel covenanted to do. (3) The worship of the golden calf and the breaking of the tables of stone. (4) The three great divisions of the law. (5) The law of mercy or of Holiness, what it teaches, and its purpose. (6) Catalogue the different laws of justice according to the outline suggested above or make a new outline and catalogue them. (7) The present day conditions that could be met and changed for good by an application of these laws. (8) The tabernacle and its material. (9) The different kinds of offering, learn what was offered and how and by whom. (10) The different scared occasions, feasts, holidays, etc. (11) The different occasions of rebellion on the part of the people and what resulted. (12) The spirit of Moses as seen in his talks to the people and in his prayers to God. (13) The rebellion of Miriam and Aaron against Moses. (14) The results of wrong influences or reports as seen in the case of the spies. (15) The rewards of righteousness as seen in the entire period.



Chapter VII.

From Kadesh to the Death of Moses.

Num. 14-Dt. 34.

The Pathos of the Forty Years. The stories of this period have running through them an element of pathos arising especially from two sources. (1) Perhaps the experiences of Moses are most sorrowful. That he should now, after faithfully bringing this people to the very border of the land which they sought, be compelled to spend forty monotonous years in this bare and uninteresting desert must have been a disappointment very heavy to bear. During these wanderings he buried Miriam, his sister, and Aaron, his brother and helper. He was often complained of by the people he was trying to help, and because of it was led to sin in such a way as to cause God to refuse him the privilege of entering Canaan. It was necessary for him to appoint his successor and himself be buried in these lands. He was compelled to renumber the people to find that all but two of those who were above twenty when they left Egypt had perished. (2) Surely the experience of the people of Israel during these years is sufficient to arouse a feeling of pity. Forty years of suffering and unhappiness and the loss of all opportunity to enter Canaan by those who fell in the wilderness beclouds the whole story.

The Events of the Forty Years' Wandering. It is now impossible to trace exactly any except the latter portion of their journeyings. It is clear that they went from place to place, not of course marching continuously each day, but changing their location as often at least as the requirements of pasturage demanded. Of the early portion of these years we know but little. They seemed to have remained a long while at Kadesh (Dt. 1:45) and indeed may have made it a sort of headquarters. The story of the rebellion of Konah with the consequent punishment, and the budding of Aarons rod by which the appointment of the family of Aaron to the priesthood was attested are the important incidents of this period.

Final Scenes at Kadesh. After about thirty-eight years had elapsed (Dt. 2:14), and the period of wandering was nearly at an end, Israel is again found at Kadesh (Num. 20:11) on the borders of Edom where the spies had been sent out and they made their calamitous blunder. Here at this time happened three important events; (1) Miriam died and was buried, (2) Moses smote the rock and brought forth water, but because he smote it instead of speaking to it Jehovah was angry with him and told him he should not enter the land of promise. (3) Moses asked permission of the King of Edom to pass peaceably through his land and was refused. They were, therefore, compelled to take a long journey around Edom to reach there own land.

From Kadesh to the Jordan. When they were refused passage through the land of the Edomites, their kinsmen, (Num. 20:14-21), the Hebrews made a long journey around. On this journey occurred three important events. (1) The death of Aaron in Mount Hor (Num. 20:22-29). (2) The defeat of the King of South Canaan and the laying waste of his country to Hormah where they had been routed nearly forty years ago. (3) The sending of the fiery serpents and the brazen serpent as a remedy. They also passed the country of Moab and came finally to the river Arnan (Num. 21:13), which is the boundary between Moab and the Amorites. Here they came into conflict with Sihon the King of the Amorites, whom they defeated, and possessed his land. (Num. 21:23-24). The overcoming of this strong and ancient people brought Israel into contact with Og, king of Bashan, who was himself a giant and whose country was far more formidable than that of the Amorites. By defeating him and possessing his cities Israel was enabled to pass on and come to the plains of Moab beyond Jordan at Jericho. In Psalms 135 and 136, written hundreds of years later, the victory over Sihon and Og and the overthrow of Pharaoh are dwelt on together in such a way as to show that their conquest was regarded as an achievement worthy to rank along side of that of their deliverance from the power of Egypt.

The Prophecies of Balaam. (Num. Chaps. 22-24). The Moabites were greatly distressed about the settlement of the victorious Hebrews in the region just north of them and feared lest they should suffer the same fate as Shihon and Og. Balak, the King of Moab, had beard of Balaam, a famous soothsayer or wise prophet of Chaldea, whose curses and blessings were reported to carry with them extraordinary effects. He sought at any cost to have him cripple Israel by placing a curse upon them. But instead of cursing Israel and blessing the Moabites, he revealed how wonderfully Israel was blessed Of God and how a scepter would rise out of Israel and smite and destroy Moab.

This strange man Balaam seems to have had the gift of prophecy without its grace. He had the knowledge of future events but sought to use it for his own advantage instead of for the glory of God. He was a covetous, money-loving prophet and sought the rewards offered by Balak. He tried repeatedly to find some way by which he could speak good for Moab and thereby earn the much desired fee. On the other hand he was afraid to speak against Israel lest the curse should recoil on him. No other word seems to describe his course except to say that he was compelled by Jehovah to speak to Israel's advantage and to predict her future greatness. His language fittingly describes the material splendor and the splendid victories and reign of David. The spirit of Israel described is that of the united kingdom standing at the zenith of its power. In a beautiful way also he pointed to the Messiah who should put all enemies under his feet.

He may have secured his reward, however, in another way. He seems to have led Balak to entice Israel, through pretensions of friendship, to partake in the idolatrous and impure festivals of the Moabites (Num. 25:1-5; 31:15-16; Rev. 2:14). These and other acts of their own brought down upon Israel the curse of heaven and made them the subject of such calamites as Balaam could not himself pronounce against them. By suggesting this course to Balak, he may have obtained the coveted pay without directly disobeying God. This whole story would seem to imply that the Hebrew historians did not believe that divine relations were limited to seers and prophets of their own race.

The Last Acts of Moses. Events are now transpiring in rapid succession and the story hastens to the close of the career of Moses, the great leader prophet, priest and judge of Israel. Several matters are worthy of study: (1) The sending of an expedition to destroy the Midianites. (2) The final numbering of the people preparatory to their entrance into Canaan. (3) The appointing of Joshua as his successor. (4) The settlement of the two and a half tribes on the east side of Jordan. (5) The appointment of the cities of refuge. (8) The delivery of a farewell address, or of farewell addresses.

The Last Scene on Moab. There were far too many of the Israelites to hear his voice and he probably gathered together the princes and elders who listened to him from day to day, each of whom went home and repeated to his own people what he had heard from their inspired leader. In these addresses Moses recounted their wanderings and Jehovah's goodness to them. He reminded them of all that God had commanded them in his law and gave such new instructions and interpretations as would be needed in the new conditions that they would meet on coming into the Promised Land. He painted in frightful colors the fearful doom that would befall the disobedient and eloquently described the blessing of loyalty to God. After being called of God to depart into the mountains and die, he pronounced in one of the most beautiful passages in all the scripture, his farewell blessing upon each of the tribes.

And how solemn must have been the occasion. They are listening for the last time to his voice. With what veneration they must have gazed on him. He it was that Jochebed with loving hands had laid in the bulrushes when 120 years ago Pharaoh had persecuted them. He was the man that had so nobly chosen to suffer affliction with the people of God instead of the attractions of Egypt. His eyes under the shadow of Horeb had looked on the burning bush. His hand had stretched out over Egypt and overwhelmed it with the plagues. His was the face that had reflected the divine glory of the mount after forty days of fellowship with Jehovah, during which he received the substance of the law. That was the faithful and tried man that had often been wrongly accused, that had meekly borne so many trials, that had guided the people so faithfully, and advised them so wisely, and had refused honors himself because he loved them so well. How they must have hung on those last words! And the echo of his last words had hardly died away until his spirit had been called away and unseen hands had laid his dust in an unknown tomb.

The Significance of the Work of Moses. Humanly speaking, he explains the great difference between the Hebrews and the people kindred to them. He accounts for their development from a company of disheartened slaves, and from the careless habits of wandering tribes into a conquering nation, made irresistible by its belief in the guidance of Jehovah. Humanly speaking, he was the creator of Israel. (1) He was a leader and as such heartened and disciplined them. (2) He was a prophet and as such taught them ideals of social justice, purity and honor. (3) He was a lawgiver and as such furnished them with civil, sanitary, social and religious laws that channeled them into a sober, healthy, moral, and right-minded people. (4) He was the founder of a religion and as such led them into a real loyalty to Jehovah as their God and gave them such a conception of the divine character and requirements as to stimulate in them a growth in goodness.

Lessons of the Period. The student will readily collect for himself lessons that have been brought to his attention. The following, however, should not fail of consideration: (1) God's law is inflexible. It is of universal operation and can not be evaded or revoked. Even the best men must suffer if they violate it as was the case of Moses. (2) To rebel against God's appointed leaders and to speak disrespectfully of them will subject one to the outpouring of divine wrath. (3) God never forgets his covenants as seen In the case of his refusal to give to Israel the land of Edom and of Ammon. (4) That God decides the fate of armies in battle and is therefore the God of nations as well as individuals. (5) Early hardships often fit us for a more glorious destiny later.

For Study and Discussion. (1) The rebellion of Korah. (2) The story of Balak and Balaam and the present day truth which it suggests or the problems of today to which it is applicable. (3) The story of the budding of Aaron's rod. (4) The sin of Moses because of which he was not allowed to enter Canaan. Find every reference to it. (5) The different victories of Israel recorded in the period. (6) The fiery serpents and serpent of brass. (7) The cities of refuge, their names, location, purpose and the lessons for today to be drawn from their use. (8) The principal events of Israel's past history mentioned in Dt. chs. 1-4, and find where in previous books each is recorded. (9) From Dt. chs. 27-28 list the curses and blessings, showing the sin and its penalty and the blessing and that for which it is promised. (10) The farewell blessing of Moses on the tribes (Dt. ch. 33). List the promises to each. (11) The death of Moses (Dt. chs. 32 and 34). (12) The incidents of the period that have in them a miraculous element. (13) Other prominent leaders besides Moses, Aaron and Joshua. (14) The nations mentioned with whom the Hebrews had contact. (15) The geography of the places and nations noticed in this period.



Chapter VIII.

Joshua's Conquest.

Joshua.

The Facts of History Recorded. The history recorded in this period follows closely upon and completes the story of the deliverance begun in the Exodus. But for the sin of Israel in believing the evil spies and turning back into the wilderness, none of the events of the last twenty-one chapters of Numbers and none of those found in Deuteronomy would have occurred and Joshua would have followed Exodus and have completed the story of Israel's deliverance out of Egypt into Canaan. As it is, this history follows close upon that of Deuteronomy. Joshua, who had been duly chosen and set apart for the work, took command of the hosts as soon as Moses died. He was trained in the school of Moses and exhibited the same devotion to Jehovah and the same dependence upon His guidance.

The Story Naturally Falls Into Three Parts. (1) The conquest of Canaan, (Chs. 1-12). In this section we have the story of the crossing of the Jordan, fall of Jericho and the conquest of the land both south and north. (2) The division of the territory of Canaan (Chs. 13-22). In this section we have the assignment of the territory of Canaan, the cities of Refuge, the cities of Levites and the return of the two and half tribes to the east of the Jordan. (3) Joshua's last counsel and death (Chs. 23-24), in which we have his exhortations to fidelity and farewell address and death.

While the war itself probably did not continue but seven years, the entire period was not less than twenty-five and may have been as much as fifty-one years. The period marks a new era in Biblical history. Instead of the experiences of Nomadic or semi-Nomadic tribes, a people with a fixed abode and with a growing body of customs and institutions is described.

The Land of Canaan. It is well to consider at least three things concerning this little, yet wonderful country. (1) Its geography. It is about four hundred miles long and from seventy-five to one hundred miles wide and is made up of plains, valleys, plateaus, gorges and mountains fashioned together in wonderful variety. There are many small bodies of land capable of supporting a group of people and yet so secluded as to allow them to develop their own individuality and become independent. Every traveler between Egypt and Babylonia must pass through Palestine which thereby became the bridge for the civilization and commerce of tie world. Here the Hebrew could easily keep in touch with the world events of his day. Later it became the gateway of travel from east to west. The territory naturally falls into three divisions: (a) Judah or Judea which is in the southern portion and about seventy-five miles long, (b) Ephraim or Samaria occupying the center of the country, (c) Galilee occupying the northern portion. Along the entire coast line there is a continuous coast plain. There are many mountains, the most important being Hermon, Carmel and Gerizim.

(2) Its inhabitants and the nations surrounding it. That the population was very dense is indicated by the mention of about three hundred cities and towns a large number of which have been identified. While there were many war-like people crowded into Palestine, seven, the Hittites, the Girgashites, the Perizzites, the Hivites, the Jebusites, the Amorites and the Canaanites, were the most important. The Canaanites, who had been there about six centuries, and the Amorites, who had lived there about ten centuries, were the two peoples that furnished greatest resistance to Israel's occupancy of the country. They were virtually one people.

Around Palestine were many kingdoms, some large and strong, some small and weak. Among the more important were the Philistines, west of Judah, the Phoenician kingdoms on the north, Arameans or Syrians on the northeast, and on the east and southeast, the Ammonites, Moabites and Edomites, the last three being kinsmen of the Hebrews.

(3) Conditions favorable to its conquest. Several circumstances conspired to make it a suitable time for the Hebrews to enter Canaan: (a) Egypt had crushed the Hittites and devastated their land; (b) Northern hordes from and through Syria had broken the power of Egypt and the Hittites and had also crushed the Canaanites; (c) Assyria had increased her borders to the coasts of Phoenicia and was feared by all other peoples; (d) Babylonia was not strong enough to displace Assyria as an Asiatic power but strong enough to dispute her supremacy; (e) For two hundred years, therefore, their weakness together with that of Egypt and the Hittites gave the Hebrews ample time to develop and grow strong.

The Crossing of the Jordan and the Fall of Jericho. To the Hebrews these two incidents have always been of first importance. As the two great events through which they gained entrance to their permanent home, they have been given a place in Hebrew literature almost equal to that of their deliverance from Egyptian bondage. The divine share in these great accomplishments was fully recognized. He it was who caused the waters of Jordan to separate and He it was who threw down the walls of Jericho. Not only did Jericho occupy a strategic position, being somewhat apart from other Canaanite cities, but the marvelous manner of its fall both encouraged the Hebrews to expect complete victory and also caused the Canaanites to fear them and expect defeat.

The Complete Conquest of Canaan. The conquest was a sort of whirlwind campaign that crushed the active and dangerous opposition of the Canaanites, the complete occupancy being accomplished by a piecemeal process of subduing one after another of the little cities and independent tribes. The campaign was well planned. The Jordan was crossed, Jericho was taken and then by pushing forward for the heart of the land, Ai was overcome and in a short time Joshua was in the center of the land, ready to strike either way. With his central camp established at Gilgal (5:10; 9:6) and the forces of Canaan divided, Joshua could advance by two lines of invasion. Whether he made simultaneous campaigns in different directions is not certain, but he seems first to have turned his attention to the southern territory and then to have completed his conquest by an invasion of the northern districts. After bending before this storm the Canaanites still held possession of the land and the piecemeal process of subjugation began. It was not all accomplished by the sword but aided by the peaceful measures of inter-marriage and treaties with friendly neighbors. Israel contended against a far superior civilization but finally won because the religious as well as the civil and social life was involved.

The Cruelty to the Canannites. Stress has commonly been laid on the cruelty to the Canaanites and upon their being driven out of their land when it should have been put upon their character where the Scripture puts it. This is a waste of false sympathy. The Scripture always speaks of the driving out of the Canaanites as a punishment for their sins (Dt, 9:4-5; Lev. 18:24-25). Some of the abominations which they practiced are described in Lev. 18:21-30 and Dt. 12:30-32. These abominations were practiced in the name of religion and were so shocking that one shudders to read the description.

Everything evil was worshiped. The chief god was Baal, the sun, who was worshiped at different places under different names, but everywhere his worship was fierce and cruel. His consort Ashtaroth, the Babylonian goddess Istar, the goddess of love, worshiped as the morning star, Venus, fostered in her worship abominations that are almost inconceivable in our times. It was a worship of impurity and could not be cured by ordinary means. God had borne with it for hundreds of years. Their destruction was therefore justifiable just as was that of the old world and the Jews were simply God's instruments just as were the waters of the flood or the fire and brimstone in the case of Sodom and Gomorrah.

God was planning to begin, a new nation, to start a new civilization and by using this method of punishment for the Canaanites he impressed the Hebrews in a most striking way with the consequences of forsaking worship of the true God. It was a new thing in the world to have all idolatrous symbols destroyed and to worship an unseen God and yet Joshua constantly represented to them that all the evils they had inflicted upon the Canaanites, and greater evils, would be sent upon them if they should become idolaters. Little, therefore, need be said of the cruelty of the Hebrews nor of the suffering of the Canaanites. The Hebrews were the instrument of God and the Canaanites were reaping what they had sown.

The Significance of the War Against the Canannites. Of all the wars recorded in human history this was one of the greatest, if not the greatest of all. None was ever fought for a more noble purpose and none has accomplished greater ends. The fate of the world was in the balance. Old civilizations on account of their wickedness, were to soon fall and this series of conflicts was to decide whether a new civilization with a pure and holy purpose to serve God could arise in their midst. It was, therefore, a war (1) For purification. The individual, the temple and the home must all be pure. (2) For civil liberty. Israel was now, under God, to govern herself and thereby to give the world a pattern of government as God's free nation. (3) For religious liberty. Idolatry, vice and superstition were everywhere and the people must be free to worship the one true God and Creator of all. (4) For the whole world. Israel was to be a blessing to all nations. Out of her and out of this land was to come Christ, her son, who should save the nations. The war was, therefore, for us as well as for them.

The Character and Work of Joshua. The name Joshua in the Old Testament is equivalent to Jesus in the New (Heb. 4:8). His character and work were well adapted to his age and he therefore made a deep impression upon this formative period of Israel's history. He was fully prepared for the work of the conquest by his association with Moses and by such events as the defeat of Amalek which he accomplished by divine help (Ex. 17:10-16). With all he had been called of God and set apart for the work of subjugating the Canaanites. As a soldier and commander, he ranks among the first of the world. He is resourceful, brave, straightforward, fertile in strategy, and quick to strike (1:10-11; 2:1 etc.). In the councils of peace he was wise and generous. He displayed statesmanship of the highest order in mapping out the boundaries of the tribes and thus preparing the land for a permanent occupancy of the Hebrews. In the matter of religion he was actuated by a spirit of implicit obedience to God's authority. He combined in his nature both courage and gentleness and exhibited in his dealings the disposition of both the lion and the lamb. His dying charge is full of earnestness and devotion. As a type of Christ he led the people to the "rest" of Canaan, though not to the rest of the gospel which "remaineth to the people of God." A void still remained and they still had to look forward. He led them to victory over their enemies and became their advocate when they sinned and met defeat.

Lessons of the Period. Among many lessons suggested by this book the following should be considered and the student asked to suggest others. (1) God is at war with sin: (a) He thrusts out the Canaanites because of their sins; (b) He allows the defeat of Israel at Ai because sin was among them; (c) He allows Achan put to death because of it. He is, therefore, against all sin, personal, social and civic or national. (2) Religious victory and entrance upon spiritual rest is accomplished through a leader or commander and through a divine power, not through a law giver and by the works of the law. It was not Moses, the lawgiver, through whom they entered and not by their own strength. (3) God keeps his covenants in spite of all the weakness of man. (4) God decides the issues of battles and of wars with a view to the final on-going of his kingdom. Only God and not the relative strength or preparedness of the contending armies can forecast the final issues of war. (5) The fact that God is for one does not preclude the use of strategy and discretionary methods. (6) The failure or sin of one man may defeat a whole cause and that in spite of the faithful efforts of many others. (7) What is a just severity to some is often a great mercy to others. The destruction of the Canaanites was a severe penalty for their sins, but it was an unspeakable blessing to all the future ages because by it a true faith and a pure worship was preserved.

For Study and Discussion. (1) Each of the lessons suggested above. Find a basis either in incident or teaching for each. (2) The geography of the country with the principal cities mentioned. (3) The several tribes of people mentioned in the narrative. (4) The providential conditions favorable to the conquest just at that time. (5) The cruelties of the Israelites to their enemies. Select examples and discuss each. (6) The significance of the war. (7) The character and work of Joshua. Point out incidents or acts that show elements of greatness and weakness in his character; also estimate the value of his work. (8) The cooperation of the two and a half tribes in these wars. (9) The several battles described. List them and decide what contributed to the success or failure of Israel in each case. (10) The story of the fall of Jericho. (11) The sin of Achan, its results, its discovery and punishment. (12) The story of the Gibeonites, their stratagem, its embarrassment to Joshua and consequent slavery to them. (13) The portion of land allotted to each tribe and how it was secured. (14) The miraculous element running through the narrative. List and discuss each incident that tends to show or makes claim of such miraculous element. (15) The place of prayer and worship in the hook. Give incidents. (16) The element that is figurative or illustrative of truth revealed in New Testament times.



Chapter IX.

The Judges.

Judges 1; 1 Sam. 7.

The Characteristics of the Times. This is a period of transition for Israel Nothing was quite certain, and "every man did that which was right in his own eyes" (17:6). In consequence of this there was lack of organization, cooperation or leadership. While we do not have all the history covered by the period and while we do not easily understand or explain its events, it is clear that things did not run smoothly. In Judges 2:16-19 the author gives a vivid picture of the conditions and characteristics of the time. The problems of the times may be outlined as follows: (1) Political problems. These arose, (a) because of the isolated conditions of the tribes, (b) because of their tribal government which lacked the bond of unity of former times, (c) because of the strength and opposition of the Canaanites. (2) Social problems. These grew out of: (a) the adoption of Canaanite customs and manner of life, (b) the intermarriage of the Jews with the new people. (3) Religious Problems. The source of these problems arose from two directions, (a) Baal worship ministered to their lusts and was therefore a snare to them, (b) the religion of Israel required purity and was, therefore, counted a burden. The problems of the times of peace were greater than those in the times of war.

The Judges. Now that there was no central stable government and no hereditary rulers the people accepted from time to time as their rulers certain military leaders whom God raised up and who, by their prowess, delivered them from the yoke of foreign oppression. It was, therefore, a period of personal efforts some of which are preserved for us in this portion of scripture. Fifteen Judges are named counting Eli and Samuel, who are by some not so named, but we know very little of any except six of the military judges and Eli and Samuel. These six are brought into prominence because of as many invasions by other nations as follows. (1) The Mesopotamians came down from the northeast and oppressed Israel until Othniel, Caleb's nephew, was raised up to deliver them. (2) The invasion of the Moabites and the deliverance through Ehud. (3) The oppression of the Canaanites, who came down from the north, was thrown off through the leadership of Deborah assisted by Barak. (4) The Midianites came in from the east and greatly oppressed Israel until Gideon defeated and destroyed these bold oppressors. (5) The invasion of the Ammonites and Israel's deliverance through Jephthah. (6) The Philistines were the next successful enemies of Israel and were enabled to do great harm to Israel until Samson arose and overthrew their power.

Eli and Samuel differed widely from the other judges and on that account are sometimes not counted among them. Eli was a good but weak man. His weakness in the control of his children ruined them and brought him to sorrow and also caused a severe defeat for Israel.

Samuel was the last of the judges and was also a priest and prophet. He is one of the outstanding Old Testament characters. Abraham founded the Hebrew race; Joseph saved them from famine; Moses gave them a home and Samuel organized them into a great kingdom which led to their glory. His birth was in answer to prayer and as judge or deliverer he won his most signal victory, that against the Philistines, by means of prayer. He founded schools for the instruction of young prophets at Gilgal. Bethel, Mizpeh and Ramah. In this he perhaps rendered his most valuable and most lasting service. These schools gave a great impetus to prophecy. After this time prophecy and prophets had a vital and permanent place in the life of the nation. Even kings had to consult them for instructions from God.

Ruth the Moabite. In contrast with the many stories of idolatry and sin of the times and especially in contrast with the story of the idolatry of Micah and the crime of Gibeah found in the last chapters of Judges, we have the beautiful little story of Ruth, the Moabite. Others had turned away from Jehovah the true God to false gods, but she turned from the false gods and received the true God.

Other Nations. Of the condition of the other nations of this period we are left largely to the monuments, but much has been discovered that throws light on the general world conditions. The following might be noted here. (1) Egypt. After the Exodus of Israel Egypt seems to have enjoyed several centuries of great prosperity during which the country was adorned with wonderful buildings, her religion prospered, her people were famous for their learning and, through colonization projects, she carried her civilization to many other climes. (2) Assyria was now a growing empire and destined to become, ere long, one of the most powerful of all. (3) Babylonia was now weak and generally at a disadvantage in contests with other nations. (4) The Elamites also became a people of considerable influence and at least on different occasions invaded Babylonia. (5) Mesopotamia, before being absorbed by Assyria was a powerful nation and ravaged Syria and Palestine. (6) Phoenicia was a country of great commercial progress with Tyre and Sidon as centers of great influence. (7) Greece. The most interesting of all the countries that began to show their strength during that period is Greece. The inhabitants were wonderful in physical energy, in war and conquest, in discovery and in capacity for education. They were fond of pleasure and had great capacity for the tasks of society, government, and religion. They contrived a religious system that was conspicuous for the absence of the great priestly class of the eastern systems of religion. However, it left the morally corrupt nature of man untouched and, therefore, did not contribute anything to the cause of pure religion.

Outline of The Narrative. The Scripture narrative falls into the following well-defined divisions: (1) An introduction or the condition in Palestine at the beginning of the period, Jud. 1:1-3:6. (2) The Judges and their work, Jud. 3:1:1-3:6. (2) The Judges and their work, (Jud. 3:7-16 end). (3) Micah's idolatry, Jud. Chs. 17-18. (4) The crime of Gibeah, Jud. Chs. 19-21. (5) The story of Ruth, Ruth. (6) The career of Samuel including the judgeship of Eli, 1 Sam. Chs. 1-7.

Ethical and Religious Standards. Since this is a transitional period we may expect great difference of moral and religions standards. Some things are stressed far beyond their importance while other matters of more consequence are overlooked. The following examples will indicate to what extremes they went in some matters. (1) Some things bad: (a) Murdering a heathen enemy was counted a virtue; (b) It was not a crime to steal from a member of another Hebrew tribe; (c) Might was right; (d) They would keep any foolish vow to God even though it cost the life of one's child as in the case of Jephthah. (2) Some things good: (a) The marriage relation was held sacred; (b) A covenant was held binding and sacred as in the case of the Gibeonites; (c) They counted inhospitality a crime. (3) Some strange inconsistencies: (a) Micah would steal his mother's silver, then rear a family altar to Jehovah; (b) Samson would keep his Nazarite vow, preserve his hair intact and abstain from wine and unclean food but give himself over to lying and to his passions, and selfish inclinations and fail to observe the simple laws of justice, mercy and service.

Lessons of the Period. (1) As to national decay: (a) It is caused by religious apostasy; (b) It evidences itself in religious blindness, political folly and social immorality; (c) Its curse results in political and social disorder, chaos and ultimate ruin. (2) As to punishment for sin: (a) He surely sends punishment on the offender whether an individual or a nation; (b) His punishment is a matter of mercy and is intended to prepare the way for deliverance. (3) As to deliverance: (a) It never comes until repentance is manifested; (b) It is always through a deliverer whom we can not find but whom God must raise up for us. (4) From the book of Ruth it is shown that circumstances neither make nor mar believers.

For Study and Discussion. (1) The names of the Judges in order with the length of time each served or the period of rest after the work of each. (2) The enemy each judge had to combat. (3) What each judge accomplished against the enemy and what weapon he used-an oxgoad or what? (4) The elements of strength and weakness in the character of the principal men of the period. (5) The New Testament truths illustrated in the life and work of Gideon and Samson. (6) The lessons of practical life illustrated by the stories of Jephthah and Deborah. (7) The facts of the story of Micah and Gibeah. (8) The career of Samuel as found so far. (9) The value of a trusting soul as seen in Ruth. (10) The main element in their religion. (11) The condition of Israel at the beginning and at the end of this period. (12) The subject of good and successful parents with bad and unsuccessful children. The importance they attached to the Ark of the Covenant.



Chapter X.

The Reign of Saul.

I Sam. 8-31; I Chron. 10

The Demand for a King. The last period saw one tribe after another come to the front and assert itself through some leading man as an emergency arose, but now the tribes are to be united into a monarchy and this, too, at their own request made in the form of a desire for a king. Several things no doubt influenced them to make this request. (1) From the days of Joshua there had been no strong national bond. They were only held together by the law of Moses and the annual assemblages at Shiloh. But the wise reign of Samuel had given an enlarged national consciousness and led to a desire for a stable government with the largest possible national unity. (2) The failure of the sons of Samuel, who had been entrusted with some power and who would naturally succeed him, led them to feel that provision for the welfare of the nation must be made before the death of Samuel or ruin would come. (3) The attitude of the nations around Israel suggested the need of a strong government headed by a leader of authority. The Philistines and Ammonites had already made incursions into their land and threatened at any time to further oppress them. The new organization, therefore, seemed necessary as a national protection. (4) The faith of Jehovah was threatened. The victories of the Philistines would be interpreted to mean that Jehovah was powerless or else did not care for his people. This would lead them to turn to other gods. Then too they were greatly tempted by the religion of the Canaanite to turn from Jehovah. It was, therefore, a religious crisis that made it essential that the Hebrews unite and in the name of Jehovah over throw the Philistines and establish a nation that would rightly represent to all nations Jehovah as the God of their race. (5) The nations around them such as Egypt and Assyria with their seats of royalty had excited their pride and they were moved with a desire to be like their heathen neighbors-a desire which involved disrespect for their divine king and want of faith in him.

The Principle of the Kingdom. The folly of the people did not lie in their asking for a king to rule over them, but in the spirit of forgetfulness of God with which they made the request. Indeed Moses had provided for a kingdom and given the law upon which the king was to rule (Dt 17:14-20). He was to be unlike other kings. He was not to rule according to his own will or that of the people but according to the will of Jehovah. He was to be subject to God as was the humblest Israelite, and, under his immediate direction, was to rule for the good of the people. This was a new principle that showed it self in all the future history of Israel. Saul attempted to be like others-to assert his own will-and disobeyed God and was deposed while David identified himself with God and his purposes and was successful. One represent the ideal of the people, the other that of the Scripture.

Saul the First King. He began his career under the most auspicious circumstances. His tribe and its location as well as his fine physical appearance gave him great advantage. He was enthusiastic and brave, and yet in the early days he charms us with his modesty. After he was anointed by Samuel and had been made to see the great career opening to him he returned to his regular toil until the people were called together at Mizpah and proclaimed him king. Samuel supported him with his influence and the people gave him allegiance. He was for a while subservient to the will of God and greatly prospered. But later he became self-willed and failed to see that the nation was God's and not his. He developed a spirit of disobedience, perverseness and evil conduct that mark him as insane.

Saul's Great Achievements. The oppression of Israel's enemies which in part at least made necessary their king had to be dealt with at once. In his contest with them Saul had a very successful military career. He was successful in the following campaigns: (I) Against the Ammonites (I Sam. 11) in which he delivered from ruin the inhabitants of Jabesh-Gilead on the east Of Jordan and won the love of all the Hebrew people. (2) Against the Philistines (I Sam. 13-14) in which Jonathan was the hero. Before the battle he disobeyed the will of God by performing the duties of a priest and was told he should lose his kingdom on account of it. At the close of the campaign he lost his temper and proposed to kill Jonathan, his son, the hero of the day because he had unwittingly disobeyed a foolish command. (3) Against Moab, Ammon, Edom and Zobah (I Sam. 14:47) of which there are no particulars given. (4) Against the Amalekites (I Sam. 15) in which, though he defeated Amalek, he disobeyed God in not wholly destroying all Amalek and his possessions and thereby lost for the time being Samuel's help and finally his kingdom. It was after this battle that David was anointed to become king in Saul's stead.

Saul's Decline. From Chapter 16 on the story tells of the rapid decline of Saul and of the rise of David to the kingdom. (1) There is given the story of the madness of Saul and the introduction of David to the court as the king's musician. (2) The campaign against the Philistines in which David kills Goliath, the giant that was defying Israel, and won great honor from the king. (3) His effort to destroy David. During many years he, with bitter jealousy and an insane hatred, tried to destroy David who was as constantly delivered by a divine providence. Whether on account of sickness or other reason, he seems to have had fits of insanity during this period. (4) His last battle and death. The Philistines arrayed themselves against Saul. With a sense of defeat he tried to get in touch with Samuel, but finally met a death in harmony with his life and thus ended one of the most melancholy careers of all history. All because of his disobedience to God (I Chron. 10:1.1-14).

Lessons of the Period. (1) God adapts his methods to the needs and conditions of the people from tribal government to kingdom. (2) A man out of harmony with God will certainly fail-Saul. (3) A man in harmony with God's plan will succeed no matter how much opposed by others-David. (4) God never forgets to punish those who oppress his people-Amalekites. (5) The success of God's work does not depend upon our attitude toward his will, but our condition when it has succeeded does. (6) A righteous man can succeed without doing wrong to do it. (7) God's anointed will suffer if they sin. (8) Kindness to enemies-David to Saul. (9) The strength of true friendship-Jonathan and David.

For Study and Discussion. (1) The condition that led to the establishment of the kingdom. (3) Four statements Samuel made to Saul and four ways by which he tried to impress him with the responsibility to which he was called I Sam. 9:19-10-8. (3) The prophet bands or school of prophets. (4) The story of Jonathan's exploits against Michmash by Saul and his escape, I Sam. 14. (5) The story of David's choice and anointing, I Sam. 16:1-13. (6) The killing of Goliath and defeat of the Philistines. I Sam. Ch. 17. (7) Story of Jonathan and David, I Sam. 18:1-4; 19:1-7; 20:1-4, 12-17, 41-42; 23:16-18. (8) David's wanderings, 21:10-22-5. (9) Compare Saul and David at the time of the anointing of each as to their chances of success. (10) David's sojourn in Philistia with the experience of embarrassment and advantage, I Sam. Chs. 27-28. (11) Saul's last battle and death, (a) the appeal to Samuel through the witch, I Sam. Ch. 28, (b) the battle, his and his son's death, I Sam. Ch.31.



Chapter XI.

The Reign of David.

2 Sam.; 1 Chron. Chs. 11-29; 1 K 1:1-2:11.

His Reign over Judah. The reign of David is divided into two parts. The first part was over Judah, with the capitol at Hebron, and lasted seven and one-half years. During this period Ishbosheth, son of Saul, reigned over Israel in the North. It is probable that both of these kings were regarded as vassals of the Philistines and paid tribute. On account of rival leaders, there was constant warfare between these two rival kings. The kingdom of Judah, however, gradually gained the ascendancy. This is beautifully described in the Scripture "David waxed stronger and stronger, but the house of Saul waxed weaker and weaker" (2 Sam. 3:1). Seeing this, Abner undertook negotiations looking to the onion of the two kingdoms, but was treacherously killed by Joab. The act of Abner in coming to David was in reality one of secession. It was soon followed by the murder of Ishbosheth and the utter failure of Saul's kingdom.

His Reign Over All Israel. Saul's kingdom having fallen, Israel assembled in great numbers at Hebron and asked David to become king over all the nation. Upon his ascendancy to the throne of the united nations the Philistines sent an army into the Hebrew country. The brief record of these wars shows that they were very bitter and that at one time David was forced to take refuge in the Cave of Adullam and carry on a sort of guerrilla warfare. But finally in the valley of Rephaim he was enabled to strike such a crushing blow to the Philistines as to compel a lasting peace and leave him free to develop his kingdom. This reign of David, lasting thirty-three years after he became king of all, was the ideal reign of all the history of the Hebrews.

The element of success and chief acts of his reign may be summed up somewhat as follows: (1) His capture of Jerusalem (formerly called Jesub,) a Canaanitish stronghold that had resisted all attacks from the days of Joshua, and making it his capitol. This choice showed great wisdom. (2) His foreign relations. David's foreign policy was one of conquest. He not only defended Israel but subdued other nations. Besides the subduing of the Philistines and capture of Jebus, already mentioned, he conquered the Moabites. the Syrians, the Edomites and the Ammonites. He also made an alliance with Hiram, the king of the Phoenicians, who became his lifelong friend. (3) His home relations and policies. His policy at home may be said to be one of centralization. One of his first acts was to bring up the ark and place it on Mount Zion and to center all worship there. This would tend to unite the people and to make more powerful his authority over all the people. In line with this plan he conceived the idea of building the temple and during the years he gathered materials and stored riches with which to build it. He acted with a wise consideration for the rights of his subjects and in every way sought to promote their happiness. As a ruler, he differed very widely from the kings of other countries. He possessed none of their selfish aims. He did not oppress his subjects with heavy taxes, nor spoil them of their possessions, nor seize them for soldiers against their will. He recognized that the king was for the people and not the people for the king.

His Great Sin and Its Bitter Consequences. David's high ideals and noble chivalry could not withstand the enervating influence of his growing harem. The degrading influence of polygamy with its luxury, pleasure seeking and jealousies was soon to undermine his character. His sins and weak indulgencies were destined to work family and national disaster. These sins reached a climax in his trespass with Bathsheba, the wife of Uriah. In this crime he fell from his exalted position to the level of an unprincipled eastern monarch. It stands out as one of the darkest crimes of all history and "shows what terrible remnants of sin there are in the hearts even of converted men". Primitive society followed the course of nature in condemning adultery as worthy of more severe punishment than murder itself. And "no crime today involves more sudden and terrible consequences in the individual; no crime is capable of exerting as malign an influence upon the innocent family and later descendants of the culprit; no crime leaves in its wake as many physical and moral ills."

The Bitter consequences of this sin soon became apparent. Nathan brought to him a worthy rebuke and he showed himself different from other kings of his time by the bitter repentance with which he bewails his iniquity in the fifty-first Psalm. God forgave his sin but its evil consequences in his family and nation could not be removed. The nature of his chastisement is suggested in the following incidents: (1) The death of his child born to Bath-sheba. (2) Ammon, his oldest son, one of the pitiable products of his oriental harem, shamefully treated his sister, Tamar, in the gratification of his brutal lusts. (3) Absalom treacherously murdered Ammon as a matter of revenge for the outrage upon his sister, Tamar. (4) The rebellion of Absalom, his son, which almost cost David the throne and led to the destruction of Absalom. (5) The rebellion of Shebna and following events, which almost destroyed the empire. (6) Many incidents in the family and kingdom of Solomon, his son.

While David must always be judged by the social standards of his age it must be remembered that his own generation did not hesitate to condemn his act and we must not excuse in the least this awful sin. The message it has for us is supremely applicable to our present age in which social evil threatens to undermine our boasted Christian civilization.

The Inspiring Career of David. The life of David is so varied and beautiful that one finds difficulty in outlining any study of him in the space allowed here. There are several ways of studying his career. Sometimes it may be profitable to consider him from two viewpoints, (1) His character, (2) His life after he became king. For our purpose, however, it would be better to look at him somewhat as follows: (1) As a shepherd lad, where he laid the foundations of his great career. (2) As a servant at the court of Saul, where he became the object of a bitter jealousy and suffered great indignities. (3) As a refugee from Saul, during which time he exhibited his unwillingness to do wrong even against one who was doing him great injustice. (4) As a friend, especially shown in his relation to Jonathan. By it he was influenced throughout his whole career and was caused after becoming king to extend kindness to the house of Saul, his enemy. 2 Sam. ch. 9. (5) As a musician. His accomplishments in this field are witnessed both by his ability in the use of the harp and in the great body of psalms which he left us. (6) As a loyal subject. In no other place, perhaps, did he show more fine qualities than in this. To him Saul was God's anointed, and, though wronged by Saul and though himself already anointed to be king in Saul's stead, he remained perfectly loyal to Saul as king. (7) As a ruler. He knew how to govern both his own people and those whom he had subdued. He also succeeded in forming friendly alliances with other kings and changed the enfeebled and divided tribes into a mighty empire. (8) As a military leader. Through his skill he organized a most successful army (1 Chron. 27:1-5; 2 Sam. 23:8-9), and defeated at least five surrounding nations and so impressed the great world powers beyond that they did not oppose the growth of his kingdom. (9) As a servant of God. Though making his mistakes, he was a "man after God's own heart." He made Jerusalem the great center of religion and organized the priests and Levites so that their work could be done effectively and with order. The key-note of his life seems to have been expressed to Goliath (I Sam. 17:45). (10) As a type of Christ. Of all the human types of Jesus in the Old Testament David is probably the most eminent. This fact makes the study of his life and experiences of great interest and profit to the Christian.

His Last Days. The last days of David are made sad because of his own weakness. The memory of his guilt and disgrace had led him to withdraw more and more from the public life and, therefore, to neglect the duties of judge and ruler. His court became the scene of plotting concerning his successor, whose name he had apparently not announced. It was only by the valuable help of Nathan that he succeeded in having his wish in the matter.

The dying words of David have in them much that is prophetic of the Messiah and points out to Solomon, his beloved son, who was to reign in his stead, the way of all success and blessing. It, however, contains what has been designated as "the greatest blot on David's character"-His charge to Solomon to put to death Shimei and Joab. Such vindictiveness does not seem to comport with his spirit manifested in the sparing of Saul in the days of his jealous hatred and in his kindness to the house of Saul (2 Sam. Ch. 9). Nor does it comport with this patience formerly shown to Shimei (2 Sam. 16:5-13). We can not explain these charges of hatred upon any other grounds than that of an old man in his dotage. He is "no longer his manful self."

Psalms. While the time covered by the collection of the Psalms is more than a thousand years, reaching from the time of Moses to the period of the exile, it is probably best to study them in this period. The majority of them are ascribed to David and the whole collection early became known as the Psalms of David. Reference should be made to "The Bible Book By Book" for an introduction to their study.

The Lessons of the Period. (1) Divine appointment to a great task does not guarantee one against falling into evil. (2) Luxury and the indulgence of the appetites tend to degradation. (3) The personal forgiveness of sin does not remove its evil consequences. (4) Our sins are often as harmful to others and even more so than to ourselves. (5) Righteousness exalteth a nation. (6) God controls the issues of wars.

For Study and Discussion. (1) The location of the several nations conquered by David and how the victories were won, especially the capture of Jebus. (2) David's plan to build the Temple and God's message to him II Sam. Ch. 11. Point out the different elements in it. (3) Absolom's conspiracy and final defeat, II Sam. Chs. 15 and 18. (4) The death of the child of Uriah's wife, II Sam. Ch. 12. (5) The different times David showed kindness to his enemies, II Sam. 9, 10, 16, and 19. Learn the details of each case. (6) The organization of his kingdom, II Sam. 8:l6-18, 15:37, 16:16, 20:23-26; I Chron. 27:33. (7) Tie rebellion of Sheba, II Sam. 20:1-22. (8) The story of Adonijah, I K. Ch. 1. (9) List David's last commands to Solomon, I K. 2:1-9. (10) Nathan's parable to David, II Sam. 12:1-9, 13-15. (11) The greatest fault of Absalom, of Joab. (12) Joab, the avenger, II Sam. 2:17-32, 3:22-30, 18:9-15, 20:4-10.



Chapter XII.

Solomon's Reign.

I K. Chs. 1-12; II Chron. Chs.1-9.

The Riddle of Solomon's Character. Few Biblical characters manifested such contradictory elements of character. Early in life he manifested an earnest, conscientious and religious spirit. He was prayerful and sought above all else wisdom and that for the good reason that he might be able to rule well. He built the temple and thereby magnified the worship of Jehovah.

His prayer at the dedication of this temple were not only humble and fervent but were expressive of the very highest loyalty to Jehovah as the one supreme God and to all the high purposes of the divine will in Israel. But in spite of all this he put upon the people such heavy burdens of taxation as to crush them. He trampled under foot the democratic ideals of the nation and adopted the policy of oriental despots which tended to make free-born citizens mere slaves of the king. He lived a life of the basest sort of self-indulgence. He depended upon foreign alliances rather than upon Jehovah to save his nation. He married many strange wives and through them was led to establish in Israel the worship of strange Gods. I K. 11:1-8. On the whole his reign was such as to undo what had been accomplished by David and proved disastrous. Although counted the wisest he proved to be in many ways the most foolish king that ever ruled over Israel.

His Policies. As a ruler it is easy to think of his policies under three heads, (1) His home policy. This was one of absolution. He became a despot and robbed the people of their freedom and put them under a yoke of oppression by imposing upon them heavy burdens of tax that he might carry out his unholy plans for selfish indulgence. (2) His foreign policy. This was a policy of diplomacy. By means of intermarriage, by the establishment of commercial relations and by the adoption of the customs and religions of other nations he bound them in friendly alliance. (3) His religious policy. This was a policy of concentration. He built die temple and, through the splendor of its worship, tried to concentrate all worship upon Mount Moriah. This desire may also have contributed to his erection of altars to foreign deities.

Solomon's Building Enterprise. The greatest of all his building accomplishments was the temple. It is almost impossible to conceive of its magnificence. According to the most modern computation the precious materials, such as gold with which it was embellished, amounted to something like six hundred million dollars. Next in importance was his palace, which in size and time of construction surpassed that of the temple. This palace consisted of several halls, the chief of which were: The Forest of Lebanon, the Hall of Pillars, and the Hall of Judgment. Near the palace was the residence of the king himself and his Egyptian Queen-a house that would compare well with the royal palaces of her native land. Indeed all Moriah and the ground about its base were covered with immense structures.

Besides the temple, palace and other great buildings at the capitol, Solomon undertook various other great building enterprises. He built many great cities not only in the territory of ancient Palestine but in his now extended empire. The most famous of these were Tadmor or Palmyra and Baalath, or Baalbic. The former built at an oasis of the Syrian desert seems to have been a sort of trade emporium for the traders of Syria and the Euphrates to exchange wares with the merchants of Egypt. The latter was near Lebanon and was chiefly notable for its temple of the sun which was one of the finest edifices of Syria.

It would be difficult to put too high a value upon the influence wrought by these vast building enterprises. It can hardly be doubted that the building of the temple was the most important single event of the period of the United Kingdom. From this time on Israel ceased to look back to Sinai and regard Jerusalem as the dwelling place of Jehovah. Its priesthood and services became the support of all the coming kings. The prophets proclaimed their immortal messages from its sacred precincts and through it was nurtured the pure religion of Jehovah.

Solomon's Writings. During this period as in the previous one literary culture made a great advance. Solomon, like David his father, possessed extraordinary literary gifts and as a writer had large influence. Three books of the Scripture are ascribed to him. (1) The Book of Proverbs. There is no reason to believe, however, that he wrote all of them. It is a collection of proverbs or rather several collections. Some were written by Solomon, collected by him from the wise sayings of others and still others were added collections of later times. (2) Ecclesiastes. The purpose of this book seems to be to show the result of successful worldliness and self-gratification compared with a life of godliness. It is intended to show that the realization of all one's aim and hopes and aspirations in the matters of wealth, pleasure and honor will not bring satisfaction to the heart. (3) The Song of Solomon. To the Jews of that time this book set forth the whole of the history of Israel; to the Christian it sets forth the fullness of love that unites the believer and his Savior as bride and bridegroom; to all the world it is a call to cast out those unworthy ideals and monstrous practices that threaten to undermine society and the home.

Nations Surrounding Israel. The life of any people is always influenced by the nations around them. During this period Israel had intercourse with many other nations. (1) Phoenicia. This commercial people, through Hiram of Tyre, one of its kings, supplied the cedar wood and the skilled laborers who made possible the building of the temple. (2) Egypt. Solomon married a daughter of Pharoah and carried on with Egypt an extensive commerce and for his wife's sake no doubt introduced the worship of Egyptian gods. (3) Assyria. This country as well as Egypt had lost much of her former power and was not in a position to antagonize Solomon. (4) Among the other nations with which Solomon had dealings may be mentioned Sheba, thought to be in the most southern part of Arabia, Ophir and Tarshish, and from the nature of articles purchased and the three years required for the voyage he is thought to have sent trading vessels to India.

Evidences of National Decay. From the brief history of this period given us by the biblical writers it is evident that the nation began to disintegrate before the death of Solomon. Among the more apparent signs of decay were several revolts: (1) that of Hadad the Edomite, who threw off the Hebrew part of Edom independently: (2) that of Adad, the Midianite, who defiled the authority of Solomon; (3) that of Rezon, the Aramean, who revolted and became master of Damascus around which grew up an important kingdom; (4) that of Jeroboam, an Ephraimite, who was an officer of Solomon at Jerusalem and while unsuccessful showed the existence of a deep-seated discontent in Jerusalem itself. It is significant that the prophet Ahijah of Shiloh encouraged Jeroboam by telling him that, on account of the idolatry fostered by Solomon, ten tribes would be removed from Solomon's son and committed to him. This indicates that the prophets saw that disunion alone would preserve the liberties and pure religion of Israel.

Lessons of the Period. (1) All national methods bring disaster if God is left out of account. (2) Material progress is absolutely of no value without a spiritual life. (3) National prosperity always endangers the nation. (4) The wisest and best of men may go wrong, if they subject themselves to evil influences. (5) Temples or houses of worship are of value in giving dignity to faith and in preserving the spirit of worship. (6) If the common people feel that they are unjustly treated nothing will prevent the disintegration of the nation. (7) Religion that does not issue in proper ethics will suffer at the hands of true ethics. (8) The security of society depends upon simple justice.

For Study and Discussion. (1) The several incidents attending Solomon's accession to the throne, I K. Chs. 1-2. (2) David's last charge to Solomon, I K. Ch. 3; 4:29:34. (4) [sic] Solomon's temple: (a) Its size and plan; (b) Its equipment; (c) Its dedication. (5) Solomon's prayer at the dedication of the temple, I K. Ch. 8: II Chron. Ch. 6. Look for a revelation of his character, religious spirit and conception of God. (6) Solomon's sins, I K. Ch. 11. (7) Solomon's treatment of his foes I K, 2:19-46. (8). What Solomon did to stimulate trade, I K. 9:26-10:13; 10:22-29. (9) Statements in Ecclesiastes that point to Solomon as author or to experiences he had. (10) Statements in Song of Solomon that throw light upon the times or seem to refer to Solomon and his experiences.



Chapter XIII.

The Divided Kingdom.

1 King, 12-2 K. 17. 2 Chron. 10-38.

The Division of the Kingdom. Several things must be set down as contributory causes of the division of the nation. (1) There was an old jealousy between the tribes of the north and south reaching as far back as the time of the Judges. The very difference in the northern and southern territories and their products tended to keep alive a rivalry between the tribes occupying them. (2) During the time of Solomon the people had turned away from Jehovah and engaged in the idolatrous worship of other gods, especially those of the Zidonians, Moabites and Ahijah, the prophet, had foretold the division (1 K. 11:29-39). This weakening of the people's faithfulness to God gave place for the manifestations of their former jealousy. (3) Solomon had put upon the people heavy burdens of taxation and of forced labor, which were fast taking away the people's liberties and reducing them to serfdom. This policy inflamed the jealousy of the northern tribes into a bitter discontent. They would rebel rather than submit to the loss of their liberty which to them meant also disloyalty to God. (4) The ambition of Jeroboam, of the tribe of Ephraim, a valiant officer of Solomon, no doubt led him to stir up the ten tribes to revolt. Ahijah, the prophet, had made known to him that, upon the death of Solomon, he should become the head of these tribes. (5) The final and immediate cause was the foolish course of Rehoboam. He went to Shechem to be accepted as king by the northern tribes. They demanded that he should relieve them of the heavy burdens laid on them by Solomon. The older and more experienced men counseled him to grant their request, but he heeded the advice of the young men, who were ignorant of conditions, and answered them with a threat of even severer burdens. Incensed by this foolish threat, the ten tribes revolted and enthroned Jeroboam as their king and the division of the empire was accomplished. This was the turning point of the nation. It was the undoing of all that had been accomplished by the three kings that had proceeded.

Comparison of the Two Kingdoms. Each kingdom had its advantages and its disadvantages. (1) The northern kingdom, from the material point of view, was far superior to the southern. It had a larger and more fertile country. It had three times as many people and a much better military equipment. Ramah, Bether and Gilgal with their sites of their schools of the prophets were all in their borders. Their country was also the scene of greatest prophetic activity and their cause was just. But the kings were inferior and wicked. Not a single one of the nineteen kings were godly. They established idolatrous and abominable worship as a religion of the king. This idolatry counterbalanced all the material advantages. (2) The Southern Kingdom was far superior from a spiritual point of view. It possessed the religious capital of the nation with the temple as a center of Jehovah worship. True it had only one third as many people, one half as much territory and that less fertile, and an inferior military equipment, but its superior spiritual power and its superior line of kings made it last 135 years longer than the northern kingdom.

The Kings of the Northern Kingdom.

1. Jeroboam, 1 K. 12:20-14:20. Reigned 22 years and died.

2. Nadab, 1 K. 15:25-27. Reigned 2 years and was slain.

3. Baasha, 1 K. 15;27-16:6. Reigned 24 years and died.

4. Elah, 1 K. 16;6-10. Reigned 2 years and was slain.

5. Zimri, 1 K. 18:11-20. Reigned 7 days and suicided.

6. Omri, 1 K. 16:31-28. Reigned 12 years and died.

7. Ahab, 1 K. 16:29-22:40. Reigned 22 years and was slain in battle.

8. Ahaziah, 1 K. 22:51-2 K. 1:18. Reigned 2 years and died from an accident.

9. Jehoram, 2 K. 3:1-9:24. Reigned 12 years and was slain.

10. Jehu, 2 K. 9:1-10:36. Reigned 28 years and died.

11. Jehoahaz, 2 K. 13:1-9. Reigned 17 years and died.

12. Jehoash, 2 K. 13:10-14:16. Reigned 16 years and died.

13. Jeroboam II, 2 K. 14:23-29. Reigned 41 years and died.

14. Zechariah, 2 K. 15:8-10. Reigned 6 months and was slain.

15. Shallum, 2 K. 15:13-14. Reigned 1 month and was slain.

16. Menahem, 2 K. 15:14-22. Reigned 10 years and died.

17. Pekahian, 2 K. 15:23-26. Reigned 2 years and was slain.

18. Pekah, 2 K. 15:27-16:9. Reigned 20 years and was slain.

19. Hoshea, 2 K. 17:1-6. Reigned 9 years and put in prison.

The Kings of Judah.

1. Rehoboam, 1 K. 12:21-24; 14:21-31; 2 Chron. 11:1-12:16. Reigned 17 years and died.

2. Abijah, 1 K. 15:1-8; 2 Chron. 13:1-22. Reigned 3 years and died.

3. Asa, 1 K. 15:9-24; 2 Chron. 14:1-16:14. Reigned 41 years and died.

4. Jehoshaphat, 1 K. 13:24; 23:41-50; 2 K. 3:1-27; 2 Chron. 17:1-21:1 Reigned 25 years and died.

5. Jeboram, 2 K. 8:16-24; 2 Chron. 21:1-20. Reigned 8. years and died.

6. Ahaziah, 2 K. 8:25-29; 9:27-29; 2 Chron. 22:1-9. Reigned 1 year and was killed by order of Jehu.

7. Athaliah, 2 K. 11:1-21:2; 2 Chron, 22;10-23:6. Reigned 6 years and was slain when Joash became king.

8. Joash, 2 K. 11:3-12:21; 2 Chron. 24:1-27. Reigned 40 years and was slain.

9. Amaziah, 2 K. 14:1-20; 2 Chron. 25:1-28. Reigned 29 years and was slain.

10. Uzziah or Azariah, 2 K. 14:21-25; 2 Chron. 28:1-23. Reigned 52 years and died.

11. Jotham, 2 K. 15:32-36; 2 Chron. 27:1-9. Reigned IB years and died.

12. Ahaz, 2 K. 16:1-30: 2 Chron. 28:1-27. Reigned IS years and died.

Important Events in the History of Israel. The following are perhaps the most important events in the history of tie northern kingdom during this period. (1) The establishment of idol worship at Dan and Bethel. (2) The removal of the Capital, by Omri, from Tirzah to the hill site of Samaria. (3) The wicked reign of Ahab, who introduced Baal worship into Israel. (4) The reformations of Jehu, who swept Baal worship from the land and overthrew the hated dynasty of Omri. (5) The successful reign of Jeroboam II, who brought the nation back to a state of prosperity that resembled the time of David and Solomon. (6) The activity of the prophets during the entire period. This activity is seen in the important place given (1 K. 17-2 K. 13) to the work of Elijah and Elisha; in the prophecy of Jonah, Amos and Hosea, who prophesied in the time of the reign of Jereboam II, and in part in the reign of Micah who preached during the reign of Hoshea. (7) The conquest of Israel by the Assyrians which came as the result of forty years of constant decline following the death of Jeroboam II. After this Israel disappears from history. She had sinned away her opportunity.

Principal Events In the History of Judah. The following are the principal events of the history of Judah from the division of the kingdom until the captivity of Israel. (1) The foolish answer of Rehoboam to the ten tribes which led to their revolt and the continual enmity of the northern and southern kingdoms that followed. (2) The invasion of Judah by Shishak of Egypt, who greatly weakened the nation. (3) The reign of Jehoshaphat whose judicial, military and educational or religious reforms introduce a new and good day in Judah and whose unhappy alliance with Ahab, led his son, who followed him as king to introduce idolatry into Judah, with all the evil of the reign of Jehoram, Ahaziah and Athaliah. (4) The prosperous reign of Uzziah, who was contemporary with Jeroboam II of Israel. (5) The Apostasy under Ahaz, who encouraged Baal worship and practiced great cruelty even on the members of his own family. The prophet Isaiah (chs. 7-9) appeals to Ahaz and to the people to return to Jehovah.

The Relation between the Two Kingdoms. The bearing of the two kingdoms toward each other during this period was constantly changing. (1) There was almost constant war for about sixty years. During this time the kings of Judah cherished the hope that they would regain their control over the ten tribes. (2) There was a period of close alliance. This alliance was sealed by an intermarriage between the families of Ahab, king of Israel and Jehoshaphat, king of Judah. The purpose seems to have been that they might better resist the encroaching power of Assyria. (3) There was a fresh manifestation of hatred. Jehu is enthroned in Israel and destroys the house of Ahab. This shatters the alliance between the two nations and causes a breach that is never healed. The northern kingdom becomes more and more idolatrous, suffers at the hands of the Syrians and is finally carried captive by the Assyrians in 722 B. C.

The Messages of the Prophets of this Period. It is not within the purpose of this study to raise any of the questions of criticism concerning these books. Nor is there time to summarize the contents or teachings of nay or all of them. The prophets of this period are Jonah, Amos and Hosea, and the prophecy of each should be read following the outline given in the author's "The Bible Book by Book."

Lessons of the Period. (1) Jehovah rules not only in Israel but over all peoples. (2) Each nation is responsible to God according to its opportunity and enlightenment. (3) God judges people according to their acts, not according to religious creeds or ceremonies. (4) Though a merciful God, Jehovah will and must finally punish willful and continuous evil doers. (5) Sin is infidelity to God and brings pain to his heart. (6) All punishment is administered to the end that the sinful may repent and be forgiven. (7) Jehovah loves men and demands that they love him in return. (8) Repentance is the only way of escape from doom. (9) God seeks to save men and nations from the sins that are to destroy them.

For Study and Discussion. (1) The events leading to the division of the kingdom. (2) The story of each king in each nation, (a) How he came to the throne, (b) The chief acts of his reign, (c) The character of the king himself, (d) The length of his reign, (e) His enemies and his friends, (f) How his reign ended. (3) The story of Ahab. (4) The story of Elijah. (5) The story of Elisha. (6) The miracles of the period. (7) The different enemies with which the tribes were surrounded and the trouble they had with each. (8) Jonah and his service. (9) The evidence of wealth and luxury of the time. (10) The sins of cruelty and injustice in society and government.



Chapter XIV.

The Kingdom of Judah.

II K. 18-25; II Chron. 28-36.

Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period.

The Kings of this Period.

13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died.

14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died.

15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25. Reigned 2 years and was slain by a conspiracy of his servants.

16. Josiah, 2 K. 22:1-23; 2 Chron. 34:1-33:27. Reigned 31 years and was killed in battle.

17. Jehoahaz. 2 K. 23:30-34; 2 Chron. 36:1-4. Reigned 3 months and was dethroned and carried into Egypt where he died.

18. Jehoiakim, 2 K. 23:34-24:6; 2 Chron. 36:4-8. Reigned 11 years and died.

19. Jehoiachin. 2 K. 24:6-16; 2 Chron. 36:9-10. Reigned 3 months and was carried captive to Egypt.

20. Zedekiah. 2 K. 24:17-25; 2 Chron. 36:11-21. Reigned 11 years and carried captive into Egypt.

The Principal Events of the Period. Among the more important events of this period the following should be noticed. (1) The reforms of Hezekiah who attempted to restore the whole Mosaic order. (2) The invasion of Judah by Sennacherib, king of Assyria who at first humiliated Hezekiah, but later, was destroyed by divine intervention and Jerusalem saved. (3) The wicked reign of Manasseh, who sought to destroy all true worship and established idolatrous worship in its stead. (4) His captivity in Babylon and release and attempted reform. (5) The good reign of Josiah, who destroyed the altars of idolatry, repaired the temple and caused the book of the law to be read-all of which resulted in a very thorough-going revival of true worship. (6) The conflicts with their enemies which finally resulted in the downfall of Jerusalem and the captivity of the people. This captivity was completely accomplished through three invasions of the hosts of Nebuchadnezzar, (a) In the reign of Jehoiakim at which time he carried away captive Daniel and his friends; (b) In the reign of Jehoiachin or Jeconiah, when he carried to Babylon the treasures of Jerusalem and the skilled workmen as well as the officers of the court; (c) In the reign of Zedekiah, when the city and temple and walls and principal houses were destroyed and large numbers carried into captivity.

The Prophets of the Period and Their Messages. Of all the periods this is signalized by the greatest prophetic activity. There was constant need both on the part of the king and on the part of the people for the warnings and rebukes of the people. Some prophets delivered part of their message in one period and the rest in another. No doubt Isaiah and Micah did part of their service during the former period and Jeremiah performed a part of his in the next. But they are all put down here because this is the period of their greatest activity. The other prophets of the period are Joel, Nahum, Zephaniah, Habakkuk and Obadiah. The messages of these prophets should be carefully read following outlines given in "The Bible Book by Book."

The Teachings of the Prophets. It is difficult to put down in brief form the various teachings announced and implied in the writings of the prophets. Their sermons covered a wide range of subjects, religious, political, commercial and social. They touch upon matters that are national and also those that are personal. The following may be regarded as among their most important teachings. (1) That Jehovah is a moral being-holy, just, wise and good. (2) That Jehovah was the God not only of Judah and of Israel but off all nations. (3) That no man, no set of men and no nation can thwart the plans of God. (4) That God's judgments were certain to overtake the sinful. (5) That religion was not separate from life, but the very central factor of it-that religion and ethics are so blended that "to act justly, to love mercy and to walk humbly before his God" is shown to be man's whole duty. (6) That religion is a personal spiritual relation between God and man. This is especially the contribution of Jeremiah and lays the foundation for all true faith and is a basal principle of our Christianity.

The False Prophets, Through all the history of Israel false prophets were a source of great trouble. Among those of earlier times may be noted: (1) An old prophet of Bethel, 1 K. 13:11. (2) 400 prophets with a lying spirit, 1 K. 22:6-8. 22-23. (3) 450 prophets of Baal, 1 K. 18:19, 22, 40. (4) 400 prophets of Asherah. 1 K. 18:19. A study of these will show that some are idolatrous prophets and others are perverted worshipers of Jehovah, who did not really prophesy at all. Some were no doubt deliberate deceivers of the people while others were perhaps self-deceived.

During the years immediately preceding the Babylonian captivity false prophets played a prominent role and their pernicious influence upon Judah's history can hardly be overestimated. They lured the people to their ruin and undermined the influence of the true prophets. Isaiah talks about the prophet that teaches lies (Is. 9:15). Jeremiah talks of prophets of lies, who prophesy, not having been sent of Jehovah (Jer. 14:13-15; 23:21-22). Micah tells of the prophets who make the people err (Mi. 3:5). Jeremiah was openly opposed by Hananiah (Jer. Ch. 28). These prophets destroyed confidence in the message of true prophets and brought about a time when the voice of these messengers of God ceased to be heard in Israel.

The Great Religious Revivals of this Period. The whole history of the kingdom of Judah is marked by periods of religious decline and revival. The most striking of these are indicated by the following outline. (1) A decline under the reign of Rehoboam. (2) A revival begun under Asa and made complete under the reign of Jehoshaphat; (3) A decline begun in the reign of Jehoram and continued until the reign of Ahaz where the lowest spiritual state was reached. (4) A new revival under Hezekiah, who introduced sweeping social and religious changes. (5) A decline under Manasseh who reared images to Baal, defiled the temple and overthrew the good work of his father Hezekiah. (6) A revival under Josiah, grandson of Manasseh, whose piety began to manifest itself at the age of sixteen. He began his reforms at the age of twenty and spent six years in hewing down the altars and images of idolatry. The temple was repaired, the law found and enjoined upon the people and the Passover celebrated. (7) A final decline that carried Judah on downward until her glory was destroyed and she was led away into Babylon as captive.

The study of these successive efforts at returning to the true worship of Jehovah and their quick collapse indicate that the kindlings of spiritual life which they seem to manifest were not real spiritual revivals. Many people did no doubt turn in truth to God. but the rapidity with which each effort was followed by a return to deeper depths of immorality, such as those indicated by Amos 5:l6, 7:17, 8:6; Is. 1:23, 10:1; and Hos. 9:15 give evidence of the abounding wickedness of the period.

The Wealth and Luxury. There is much in the discourses to indicate that wealth abounded and that kings and other influential men lived in luxury. The upper classes indulged in all the follies of the idle rich and showed the usual heartlessness toward the poor. The following list of scriptures will indicate some of the things which they possessed and which they did: Amos 5:11, 3:15, 6:4; Jer. 22:14; Is. 5:ll-12, 3:18-23, 21:7. To this list the student by comparison and reference can add many others.

Contemporary Nations. No study of this period would be complete without a knowledge of the other nations that influenced this time. Egypt, Assyria, Babylon, Media, Phoenicia, Carthage, Greece and Rome all influenced Judah. From the Bible narratives and from secular history the student should become acquainted with the leading events in the history of this period of each of these nations.

Lessons of the Period. It is most difficult to put down the permanent lessons or teachings of this period. To the teachings of the prophets given above the following are well worth preserving as lessons for our day as well as theirs. (1) All reformation must begin at the house of God and in connection with his worship-witness the reform work of Asa, Jehoshaphat, Joash, Hezekiah and Josiah. (2) Religion must set the standards for the conduct of national affairs. (3) Sin is infidelity to love, or spiritual adultery. It not only breaks law but cruelly wounds love. (4) Sin blinds men to their best interests, turns them against their best friends and issues in their ruin. (5) The political sentiment or the politician that neglects or attacks God, or the national recognition of him is perilous to the nation. (6) The loss of the sense or vision of God leads to "degraded ideals, deadened consciences and defeated purposes." (7) True love: (a) is not blind to the sins of the one loved; (b) does not try to cover up the faults but tries to turn one from them; (c) does not desert one when calamity comes because of persistence in sin. See the attitude of Jeremiah to Judah before and after the captivity.

For Study and Discussion. (1) Study each of the teachings of the prophets given above: (a) Try to find scripture basis for it; (b) Discuss it as a universal principle. (2) Study each of the scriptures referred to in the discussion above on false prophets: (a) From references collect other passages on the subject; (b) Make a list of their prophecies and tell how to determine whether a prophet is false. (3) From the scriptures given above on wealth and luxury and from others to be pointed out: (a) List the evidences of wealth; (b) Compare the conditions then and now. (4) Following the instructions for study in the paragraph above on contemporaneous nations prepare a list of facts concerning each, especially of matters that affected Judah. (5) Name the kings of this period. Tell (a) how each came into office, (b) how long he reigned, (c) how his career ended, (d) what prophet preached to each and the nature of the prophecy. (6) Hezekiah's sickness, 2 King 20:1-11; 2 Chron. 32;24-26; (7) His song of thanksgiving, Is. 38:10-20. Carefully analyze it. (8) Sennacherib's invasion, 2 K. 18:14-19 end; Is. 14:24-27; 36:1-37:10; 2 Chron. 32:1-23. (a) The object of the expedition; (b) The conference with Hezekiah; (c) The outcome. (9) Josiah's reformations. (10) The three invasions of Nebuchadnezzar.



Chapter XV.

The Captivity of Judah.

Eze., Dan., Lam.

The Ten Tribes Lost. After the fall of Samaria we hear but little of the ten tribes. They were carried off into the regions of Ninevah by the Assyrians. All effort to locate them has failed and no doubt will fail. Sargon, in an inscription found at Ninevah, said that he carried away into captivity 27,290. These were perhaps leaders of Israel whom he thought might lead a revolt. He sent others back to take their place and the Israelites seemed to have mingled with the races about them and to have lost their identity. No doubt some of them as individuals were faithful to the worship of Jehovah and may have found their way back to Palestine under the leadership of Ezra and Nehemiah. But it was different with Judah who all the time kept true to her ideals and looked for the return that had been prophesied. This hope was realized through the work of Ezra and Nehemiah following the decree of Cyrus.

Judah Led into Captivity. The captivity of Judah was accomplished by three distinct invasions of the Babylonians and covered a period of twenty years. (1) The first invasion and captivity. This was in 607 B.C., at which time Daniel and his friends along with others were carried into captivity, 2 K. 24:1, Jer. 25:1, Dan. 1:1-7. (2) The second invasion and captivity. This was 597 B.C., at which time king Jehoiakim and 10.000 of the people were carried into captivity. Among these were Ezekiel and one of the ancestors of Mordicai, the cousin of Esther, 2 K. 24:10-16; Eze. 1:1-2; Est. 2:5-6. (3) The third invasion and captivity. In 587 B.C. Jerusalem was conquered and its walls and palaces as well as the temple were destroyed and the inhabitants carried away into exile, 2 K. 24:18; 24:1-27; 2 Chron. 36:11-21; Jer. 52:1-11. This is the end of the southern kingdom.

The Period of the Captivity. Jeremiah predicts that the captivity will last seventy years (Jer. 25:12; 29:10; see 2 Chron. 36:21; Dan. 9:2: Zech. 7:6). There are two ways of adjusting the dates to fulfill this prediction, (1) From the first invasion and the carrying into captivity of Daniel and others, 607 B. C. to 537 B. C., when the first company returned under Zerubbabel. (2) From the final fall of Jerusalem. 587 B. C. to the completion of the renewed temple and its dedication, 517 B. C. Either satisfies the scripture. In history it is customary to speak of this exile as covering only the fifty years from 587 B. C. when Jerusalem was destroyed and the last company carried away to 537 B. C. when the first company returned under Zerubbabel.

The Fugitives in Egypt. When Jerusalem fell the king of Babylon allowed many of the poorer people to remain in Palestine and Jedediah, a grandson of Josiah, was appointed to rule over them. 2 K. 25:22. His career was a very useful one, but through jealousy he was soon murdered, 2 K. 25:25. This led the people to fear lest Nebuchadnezzar would avenge his death, whereupon they fled into Egypt 2 K. 25:26. Jeremiah attempted to keep them from going to Egypt (Jer. 42:9-22.) but, when he failed, he went along with them and shared their destiny, Jer. 43:6-7. They settled at Tahpanhee (Jer. 44:1), a frontier town where many foreigners lived under the protection of Egypt. They seem to have built a temple there and did much to retain their racial ideals. Jeremiah seems to have continued his faithful prophecies and the people seem to have continued as faithfully to reject his counsel. We do not know how he ended his career but Jewish tradition says he was put to death by his own people.

The Exiles in Babylon. The state of the exiles in Babylon may not be fully known but from the contemporary writers very much may be known. (1) Their home. They were settled in a rich and fertile plain, intersected by many canals. It was on the river, or canal, Chebar (Ez. 1:1.3; 3:15, etc.) which ran southeast from Babylon to Nippur. It was a land of traffic and merchants and fruitful fields (Ez. 17:4-5). They were rather colonists than slaves and enjoyed great freedom and prosperity. (2) Their occupation. By reason of their intellectual and moral superiority the Jews, as they are called from this time forward, would secure rapid advancement. Some of them such as Daniel obtained high position. Others became skilled workmen. Following the advice of Jeremiah (Jer. 29:5), many of them no doubt gave themselves to agriculture and gardening. Probably most of them yielded to the opportunities of the "land of traffic and merchants" mentioned above and engaged in commercial instead of agricultural pursuits. (3) Their government. For a long time they were allowed to control their own affairs as their own laws provided. The elders of the families acted as judges and directed affairs in general. For a while they probably held the power of life and death over their own people, but the capital cases were punished later by authority of Babylon (Jer. 29:22.) (4) Their religion. Here also the information is meager and must be gathered from statements and inferences found in several books. Several things are certain: (a) For the most part they preserved their genealogies, thus making possible the identity of the Messiah as well as their proper place in worship when they were restored; (b) They gave up all idolatry and were never again led into its evil practices as they had been wont to do before. Indeed, there are, even to the present day, no idolatrous Jews; (c) They gave up the elaborate ceremonials and the public and private sacrifices and the great festivals. In their stead prayer and fasting and Sabbath observances constituted the main part of their religious life. The observance of the Sabbath became a ceremony and was robbed of its simple divine purpose; (d) They assembled the people together on the Sabbath for the purpose of prayer and the reading of the scripture. This custom probably formed the basis for synagogue worship so influential later; (e) All this private devotion and prayer such as was seen in the thrice-a-day worship of Daniel was opening the way for a purer and more spiritual religion; (f) The Canon was greatly enlarged and new spiritual teachings were announced or new light thrown on old teachings. The prophesies of Daniel and Ezekiel with many psalms were added. The book of Lamentations and chapters 40-44 of Jeremiah were also the products of this date but refer especially to the conditions of those in Egypt.

The Prophets of the Exile. This period is calculated to bring great discouragement to the Jews. They so far failed of their expectations that there is danger that they will give up their proper regard for Jehovah. They have great need that some one tell them the significance of their suffering and point out for them some word of hope for the future. This service was rendered by the prophets. There was great activity on the part of false prophets (Jer. 39:4-8, 21-23; Ez. 13:1-7, 14:8-10), but they were blessed by the following true prophets: (1) Ezekiel. These prophecies began by recounting the incidents of the prophet's call and the incidents between the first and the second captivities; they then denounce those nations that had part in the destruction of Jerusalem and those that had been bitter and oppressive in their dealings with Israel and Judah; they close with messages of comfort and cheer for the exiled people; (2) Daniel. (3) Lamentations. Besides a portion of the book of Jeremiah and probably of Isaiah which, as suggested above, belongs to this period, the book of Lamentations, written while in exile in Egypt, should be placed here. All three of these books should be read by following the outline given in "The Bible Book by Book."