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                         TRAINING THE TEACHER

                                  BY

                        A. F. Schauffler, D.D.
                    Antoinette Abernethy Lamoreaux
                   Martin G. Brumbaugh, Ph.D., LL.D.
                           Marion Lawrance

                      Supplementary chapters by
                          Charles A. Oliver
                       Ira Maurice Price, Ph.D.

              Approved as a First Standard Course by the
                       Committee on Education,
               International Sunday School Association

                   THE SUNDAY SCHOOL TIMES COMPANY
                             PHILADELPHIA

                           COPYRIGHT, 1908,
                  BY THE SUNDAY SCHOOL TIMES COMPANY
              ENTERED AT STATIONERS' HALL, LONDON, 1908

                         ALL RIGHTS RESERVED

CONTENTS

     ORGANIZING AND CONDUCTING A TEACHER-TRAINING CLASS        5
       CHARLES A. OLIVER

  1. THE BOOK                                                 11
       A. F. SCHAUFFLER, D.D.

     HOW THE BIBLE CAME TO US                                123
       IRA MAURICE PRICE, PH.D.

     THE GIST OF THE BOOKS                                   129
       COMPILED

  2. THE PUPIL                                               139
       ANTOINETTE ABERNETHY LAMOREAUX

  3. THE TEACHER                                             181
       MARTIN G. BRUMBAUGH, PH.D., LL.D.

  4. THE SCHOOL                                              219
       MARION LAWRANCE

     APPENDIX
       TEACHING HINTS                                        259
       PAUL'S JOURNEYS                                       266
       THE TWELVE TRIBES, MAP                                270
       ASSYRIA AND CANAAN, MAP                               270
       EXODUS AND WANDERINGS, MAP                            271

Organizing and Conducting the Teacher-training Class

CHARLES A. OLIVER

    Teacher-Training Superintendent Pennsylvania
    State Sabbath School Association.

#Teacher-training Needed.#--No more serious problem faces the
Sunday-school to-day than the question of securing more teachers and
better teaching. We owe it to those who are called to teach the Word
to see that means of thorough preparation be brought within their
reach. The best teachers will welcome a better training for Christ's
service and many good people who have not found their place in the
work of the church will gladly engage in Sunday-school teaching after
they have been specially instructed in the Bible and in the principles
of teaching.

This book provides the essential elements for the teacher-training
course in four sections: (1) The Bible material which is the basis for
all Sunday-school instruction, under the title of "The Book," by Dr.
Schauffler. (2) A study of the working of the mind at various ages and
under differing conditions (a brief study of psychology), under the
title of "The Pupil," by Mrs. Lamoreaux. (3) A study of teaching
principles and the application of these principles (a brief study of
pedagogy), under the title of "The Teacher," by Dr. Brumbaugh. (4) A
study of the place in which this instruction should be given, that is,
"The School," by Mr. Lawrance. Additional material for instruction
will be found in the chapter "How the Bible came to Us" by Professor
Ira Maurice Price, and "The Gist of the Books."

#Starting a Class.#--(1) No better beginning can be made than a
prayerful conference between the pastor and the Sunday-school
superintendent to determine the need and possibilities of
teacher-training within the local school. (2) The nearest
representative of organized Sunday-school work in your county or
State will gladly furnish you with printed matter pointing out the
teacher-training plans in successful use in your denomination.
(3) Select your text-book and familiarize yourself with it. (4) Call
the teachers and officers together. Have a half-hour social feature,
to be followed with an earnest address on the need and the plan of
teacher-training. Teach a sample lesson from the text-book. Endeavor
in that meeting to secure at least a few persons who will agree to
enter a class and will promise to do personal work to secure other
members. But do not make the mistake of requiring a large class before
beginning. A leader and two or more students will constitute a class.

#Who Should Enter the Class?#--Two general plans are now in operation.
One provides for a training class for _present teachers_. This class
should meet at a convenient time during the week to follow the course
in a teacher-training text-book. A whole evening could profitably be
given to class work. If this is not feasible the class may meet for
study at the time of the weekly teachers'-meeting or before or after
the mid-week prayer service.

A second plan provides for the training of _prospective teachers_, and
this may be done in a class meeting at the time of the regular school
session. These should be found in the senior and adult departments of
the school and should be sixteen years of age or older. The most
promising young people in the school should be sought for membership
in this class. If possible, a separate room should be provided so that
the time of the closing exercises of the school could be added to the
lesson period of the class. This will enable the class to devote ten
minutes to a brief study of the spiritual teachings of the general
Bible lesson for the day and yet leave a half-hour or more for the
training lesson.

It should not be overlooked that if a class for present teachers
is established, the officers of the school will find the course
invaluable and parents will secure very helpful instruction in the
care and nurture of young children.

#Making the Class a Success.#--It is possible for one student to
follow a teacher-training course alone, but it is very desirable for
two or more to join and take the course in class. Several persons
meeting for conference will bring better results than the same persons
studying individually. The class should have a leader who is a
sympathetic, patient, tactful Christian man or woman, who will
inspire the members to continue in their work, and who will see
that every session of the class is a conference and not a lecture.
Indifferent work should be discouraged. The members of the class are
more likely to continue to the end of the course if they have the
consciousness of mastering the work. The question and answer method
should be emphasized, and the entire period of the class should be
given at frequent intervals to reviews. Illuminating essays and talks
may be brought into the class, but these should be brief, and should
deal in a simple way with side-lights on the lesson assigned for that
period.

It is very desirable that the class should be enrolled with the
denominational teacher-training department and with the State Sunday
School Association. This enrolment will furnish the officers of these
organizations with information which will enable them to keep in touch
with the class and to send from time to time helpful and inspirational
suggestions. The enrolment of the class will also cause the members to
feel the importance of the course and will strengthen the sense of
obligation to do thorough work.

The official examinations are of the greatest importance, and should
be taken by every member of the class. These examination tests
intensify interest, and help to hold the class together until the end
of the course.

Great encouragement will be given to the members of the class if
public recognition is made of their work from time to time. Brief
words spoken in public commending the work which is being done will
often tide some faltering member over the crisis of hesitation.
The denominational Sunday-school leaders and officers of organized
Sunday-school work frequently may be called upon to lend encouragement
by their helpful presence at some public function of the class.

The diploma issued by the denominations or by the International Sunday
School Association is a fitting recognition of work done, and gives
the student a place in the enlarging fellowship of trained teachers.
Alumni Associations are being formed in the States with annual
reunions. Graduating exercises should be provided, and these should
be impressive and dignified services that will show to the church and
community the emphasis the Sunday-school is placing on high grade
work.

The Sunday School Times Company does not offer any certificates or
diplomas, nor does it conduct any teacher-training classes. All this
is carried on by the denominations, or through the agency of the State
Sunday School Associations.

THE BOOK

A. F. SCHAUFFLER, D.D.

                                                                PAGE
      The Bible                                                   11

  LESSON (OLD TESTAMENT)
   1. The Old Testament Division                                  14
   2. From Creation to Abraham                                    19
   3. From Abraham to Jacob                                       23
   4. Joseph                                                      28
   5. Moses                                                       33
   6. Joshua to Samson                                            39
   7. Saul to Solomon                                             44
   8. Rehoboam to Hoshea                                          49
   9. Abijam to Zedekiah                                          54
  10. Elijah                                                      59
  11. Return from Captivity                                       64

  (NEW TESTAMENT)
   1. New Testament Division                                      71
   2. The Life of Jesus--Thirty Years of Preparation              76
   3. The Year of Obscurity                                       82
   4. The Year of Popularity                                      88
   5. The Year of Opposition                                      94
   6. The Closing Week                                           100
   7. The Forty Days                                             106
   8. The Early Church                                           110
   9. The Life of Paul                                           116

      How the Bible Came to Us                                   123
        Ira Maurice Price, Ph.D.

      The Gist of the Books                                      129
        Compiled

Teaching Hints

    Leaders of classes, and individuals pursuing these studies
    apart from classes, are urged to read the chapter entitled
    "Teaching Hints," on page 259, before beginning this section

The Bible

#1. Methods of Bible Study.#--Microscopic study of the Bible is the
study of smaller portions, such as single verses, or parts of
chapters. Many sermons adopt this method. It is good for many
purposes. But it fails to give the larger views of Bible history that
the teacher needs for effective work. The telescopic method takes in
large sections of the Word, and considers them in their relation to
the whole of revelation. This is the method that will be adopted in
these studies.

  4000   3500  3000  2500   2000  1500   1000       500
    |            |            |   _\|/_    |  _\|/_     _\|/_
    |            |            |     |      |   EE         |
    -------------------------------------------------------
           |           |    _\|/_   |                |
    A      J     E     N      A     M      S         Z    C]

#2. To assist in the study# of a general survey of Bible history, we
give as a memory outline above a chart of the centuries between Adam
and Christ. We use in this the chronology in our Bibles, not because
it is correct, but because scholars have not yet agreed on a better,
especially for the ages before Abraham.

All the names are well-known but that of Jared, and his is put in
merely to mark the close of the first half-millennium. Memorize these
names so that you can reproduce the chart without looking at the book.
This exercise of memory will enable you to locate the chief events of
Bible history roughly in their appropriate chronological environment.
Are you reading about any event in the wanderings of Israel? Of course
you are between the letters M. and S. Is it a story of Elijah that you
are studying? Then the event must lie between the letters S. and Z. Or
is it the biography of Nehemiah that forms your lesson? Then it must
lie to the right of the letter Z.

#3. One peculiarity of the Bible narrative# is that at times it is
quite diffuse, and covers much space on the sacred page, while at
other times it is most highly condensed. For example, the first twelve
chapters of Genesis cover over 2000 years at the lowest computation.
All the rest of Genesis (thirty-eight chapters) covers the lives of
four men, Abraham, Isaac, Jacob, and Joseph. The first chapter of
Exodus covers centuries while all the rest of Exodus, all of
Leviticus, all of Numbers and all of Deuteronomy cover only forty
years. Surely there must be some good reason for this. Again, two
chapters in Matthew and two in Luke cover thirty years of our Lord's
life, while all the rest of the four Gospels cover only three and a
half years.

#4. Another peculiarity# of the Word is that the miraculous element is
very unevenly distributed. At times miracles abound, and at other
times they are but few in number. In the first eleven chapters of
Genesis, covering more than 2000 years, there are few miracles,
outside of those of the creation. But in the period after that,
covered by the four great Patriarchs, we find more miracles than
before.

During the Mosaic period, beginning with Exodus 2, we find that
miracles begin to multiply as never before. For instance, God fed his
people for forty years (except on the Sabbath) with manna. Again, in
the times of Elijah and Elisha, the narrative amplifies, and the
miracles multiply. And once more when we come to the Messianic period,
as exemplified in the story of Christ, the narrative becomes fourfold,
and the miracles multiply as never before. What is the reason for this
amplification of narrative and simultaneous multiplication of the
miraculous? It is because these periods were exceptionally
significant. In them God was trying to teach men lessons of peculiar
importance. So he led the writers to tell the story more in full, and
he himself emphasized the teaching by his own Divine interposition.

#5. In the Patriarchal period# God was calling out him who was to be
the founder of that people which was to preserve God's law through the
ages, and from whom at last was to come Jesus, the Redeemer of the
world. This was a most important period, and one with which we might
well become acquainted.

#6. In the Mosaic period# God was bringing out his people from bondage
and was giving to them laws that were to shape their national life
for all time. He was also giving to them a typology in high priest,
tabernacle, and sacrifice that was to lead them in the way of truth
until, in the fulness of the time, he was to come who was the
fulfilment of both law and type, Jesus of Nazareth, the Lamb of
God, and the Son of God.

#7. In the period of Elijah# and his great pupil, Elisha, God was
making a great effort to call back to himself Israel, or the Northern
Kingdom, which had been led into gross idolatry by Jeroboam, and later
by Ahab.

#8. In the Messianic period# God was fulfilling all that he had
promised from the beginning as to a Redeemer who was to come. He who
had spoken to the fathers through the prophets, and the various types,
was now to speak to men through the person of his Son. Good reason
then why, at the four periods to which we have called attention, God
should provide that the narrative should be more full than at other
times, and that simultaneously there should be the marked intervention
of the miraculous, to prove that God was truly speaking to men, and
giving them divine directions as to how to act, and what to believe.

#9. It follows, then,# that there are four periods to which we should
pay especial attention, as being of unusual importance, and these are
the Patriarchal period, the Mosaic period, the period of Elijah and
Elisha, and the period of the Messiah. If the student be well posted
as to the occurrences during these periods, and their teaching, he
will have at least a good working outline of the whole of the Bible
history in its most important developments. To emphasize these periods
we have added on the chart in the Memory Outline the dots that will be
seen, multiplying them at each period somewhat in proportion to the
multiplication of the miraculous element in the narrative.

Test Questions

What two ways are there of studying the Bible?

What advantage is there for our purposes in the second method?

Give the nine names that divide the Old Testament times into periods
of five centuries each.

What chronological peculiarity do we find in the Bible narrative?

Give some examples of this. (Pick out other instances of this
yourself.)

What peculiarity do we find in the distribution of the miracles?

Name the four periods in which the narrative amplifies and at the same
time the miracles multiply.

Lesson 1

The Old Testament Division

PRINCIPAL EVENTS

    #Prelude.#--The story of creation (Gen. 1, 2). God was the
    author of all and no idolatry was to be permitted.

    #First Period.#--Adam, the first man; sinned and fell (Gen.
    3).

    #Second Period.#--Noah, the head of a family, saved in the
    ark from a devastating flood; a new beginning for the human
    race, followed by another failure (Gen. 6, 7, 8). The tower
    of Babel (Gen. 11:4). Confusion of tongues (Gen. 11:5-9).

    #Third Period.#--The chosen family, under Abraham, broadens
    to tribal life. The descent to Egypt (Gen. 46). Prosperity
    (Gen. 47:11), followed by oppression (Exod. 1:8-22). Moses
    the deliverer (Exod. 3:1-11). The march out of Egypt (Exod.
    12). Legislation at Mount Sinai (Exod. 20). Entry into Canaan
    (Josh. 1-4). Times of the Judges. (Judg. 1 to 21).

    #Fourth Period.#--Three kings in all Israel--Saul, David,
    Solomon (1 Sam. 10 to 1 Kings 12). The divided kingdom.

    #Fifth Period.#--The captivity (2 Kings 25). The return. Ezra
    and Nehemiah.

    #Leading Names.#--First and Second periods--Adam, Noah; Third
    period--Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel;
    Fourth period--Saul, David, Hezekiah, Josiah, Elijah, Elisha,
    Isaiah, Jeremiah, Amos, Hosea; Fifth period--Zerubbabel,
    Ezra, Nehemiah, Haggai, Zechariah, Malachi.

#TIME.#--From an unknown time to about 400 B. C.

#LANDS.#--Armenia, Chaldea, Palestine, Egypt, Persia.

#SIGNIFICANCE OF EVENTS.#--The Old Testament begins with a statement of
the creation; tells of the introduction of man, "made in the image of
God;" records the downfall of man and God's many efforts to redeem
him; recites the incidents of God's dealings with chosen individuals,
selected families and a particular nation; continues with this nation
separated into two parts and held captive by a foreign power, and
closes with the return of a part of Judah. With the entrance of sin
came the promise of salvation through one who should come out of the
chosen (Jewish) nation.

The Old Testament Preview

    NOTE.--The Chronology used throughout is based on
    "The Dated Events of the Old Testament,"
    by Willis Judson Beecher.

#1. Two Great Divisions.#--In biblical history here are two great
divisions, that of the Old Testament and that of the New Testament. It
is well to have clear outlines in our minds with regard to the great
outstanding characteristics of these periods. In making these
divisions into the periods that follow we have no "Thus saith the
Lord" for our guidance, but use the best common sense that we have.
Others might make a different division, but we give that below as at
the least suggestive.

#2. Prelude.#--The great prelude of creation. Here we are told that
all things find their origin in God. This teaching is in
contradistinction to the claim that matter is eternal. It also denies
the doctrine that the world was made by chance. It places the
beginning of all things seen in the power of One who is from eternity
to eternity. This satisfies the cravings of the human heart as no
other teaching does.

#3. First Period.--Adam to Noah.# Here we have the first stage in the
drama of human history. In it we find the beginnings of the human
race, of sin, and of redemption. Three most important beginnings. It
is covered by Genesis 2 to 5 inclusive. It is marked by total failure
on the part of man. "Every imagination of the thoughts of his heart
was only evil continually" (Gen. 6:5). Man proved himself recreant to
God's holy law.

#4. Second Period.--Noah to Abraham.# Chapters 6 to 12. God makes a
new beginning with the family of Noah. But, as before, man proves
himself disobedient and faithless to his God. We find a great
civilization, but little godliness. For the second time man proves a
failure, so far as obedience to God's law is concerned. Man in his
pride says, "Come, let us build," while God on his part says, "Come,
let us confound" (Gen. 11:4 and 7).

But little space is given in the Bible to these two periods, for they
are in reality preliminary to the third, which is of vastly more
importance than the two put together.

#5. Third Period.--Abraham to Kings.# Genesis 12 through to 1 Samuel
9. This is a most important period. Here God changes his method of
treating man. From henceforth he will chiefly communicate truth to
mankind through a chosen family and nation. Not that no man outside of
this circle can know God's will, but that especially through Abraham
and his seed God chooses to make his will known, until, in the fulness
of time, Jesus, the son of Abraham according to the flesh, shall come
and reveal clearly God's love and redemption to men.

In this section we have the story of the patriarchal family, first
coming out of Ur of the Chaldees, and living for a while in Canaan.
Then they go down to Egypt, and at last are oppressed. After being
welded together in the furnace of affliction they are brought out with
a mighty hand and an outstretched arm, and in the wilderness they
receive the law of God through their great leader, Moses. Here too
they learn the way of acceptable worship, and are prepared for entry
into the Land of Promise. Then follows the conquest of the land under
Moses' successor, Joshua. Now comes the period of the Judges, when God
rules his people directly through these divinely called men. This is
easily seen to be a most important period. All this time Israel only
is monotheistic (believing in one God), but all the other nations of
the earth are grossly idolatrous. During this period we see that so
long as God's chosen people obey him they prosper, while as soon as
they disobey disasters begin to multiply.

In this period, too, was given that legislation which has been the
foundation of all the legislation of civilized nations from that time
to this. Here also we have the foundations of that system of types
that culminated in Jesus, great David's greater Son. Sacrifice, high
priest, tabernacle, here have their origin or their development. In
all the history of the world up to that time there was no period so
fraught with blessings for mankind as was this period.

#6. Fourth Period.--Kings to captivity.# 1 Samuel 9 to 2 Kings 25.
This may be divided into two parts:

(1) The united monarchy. This lasted one hundred and twenty years, and
had three kings, Saul, David, Solomon. Saul brought something of order
out of national chaos. David carried this still farther and made
Israel truly a great nation. Solomon, however, through too much luxury
and many political alliances, sowed the seeds of national decay.

(2) Now comes the division of the monarchy, brought on by the folly of
Rehoboam, Solomon's son. Because of his refusal to lighten the heavy
taxes, ten tribes revolted and established a kingdom under Jeroboam.
Ever after this they were known as Israel, also called by us the
Northern Kingdom. The Kingdom of Judah is also known as the Southern
Kingdom.

Israel, or the _Northern Kingdom_ went from the worship of the golden
calves to that of Baal, and continued on the downward course until
they went into captivity. They had only one good king, named Jehu, and
he was none too good.

Judah, or the _Southern Kingdom_ fared somewhat better, though even
here there was much idolatry. At last Judah too went into captivity,
on account of its sin. It is most suggestive to compare the triumphant
entry of Israel into the land, and its shameful exit in chains and
tears. It was all brought about through abandoning the God of Abraham.
There are some in modern days who claim that Israel had naturally a
monotheistic tendency, and on that account slowly worked its way out
of polytheism into monotheism. The writer does not so read the
history, but finds that Israel had an inveterate tendency to
polytheism, and that God only cured it of this sin through the sorrows
of the captivity.

#7. Fifth Period.--Captivity and return.# Read Ezra and Nehemiah.
This is not a period of great glory, like that of Solomon's reign. But
it is a period most remarkable on account of the fact that Judah was
now strictly monotheistic, and from that day to this, over two
thousand years, it has remained so. In the furnace fires of captivity
God cured his people once and forever of their besetting sin,
idolatry. This is a most remarkable fact, for the nations into which
they went as captives were themselves totally idolatrous.

In this period comes the building of the second temple, the reform
under Ezra, and the building of the walls of Jerusalem, under
Nehemiah.

#8.# Now the story closes for four centuries and does not open until
the New Testament times (with which we shall deal later on) begin.

Test Questions

Into what two great divisions is the Bible divided?

Give the theme of the Prelude to the Old Testament.

Give the extent of the first period.

What was its outcome?

Give the extent of the second period.

In what moral condition did its termination find mankind?

From whom to whom did the third period reach?

What change in God's method of revelation did the third period
manifest?

With what family did God begin now to deal more specifically?

Where did family life merge into national life?

What two important phases of divine revelation did this period
include?

Give the limits of the fourth period.

Give the two divisions of period four.

Give the cause of the division of the United Kingdom.

What was the course of history in the Northern Kingdom?

What course did history take in the Southern Kingdom?

Give the two prominent features of period five.

What marked change had come over Judah between the captivity and the
return?

Give the great names that are prominent in the several periods into
which we have divided the Old Testament times.

Lesson 2

From Creation to Abraham

Old Testament Division--Prelude, First Period, Second Period

PRINCIPAL EVENTS

Prelude.

    #Account of the Creation.#--The creation days: Light (Gen.
    1:3-5); firmament (1:6-8); land and water separated,
    vegetation (1:9-13); heavenly bodies--sun, moon, stars
    (1:14-19); fish, birds and animals (1:19-25); man (1:26-31).

First Period.

    #Creation of Man.#--Man made in God's image (Gen. 1:27);
    creation of Eve (Gen. 2:21, 22). Entrance of sin and the fall
    (3:1-6); Cain, son of Adam and Eve, killed his brother Abel
    (4:3-8).

Second Period.

    #The Flood.#--The prevalence of wickedness (Gen. 6:5) caused
    God to destroy the population of the world by flood, with the
    exception of Noah, his family, and selected animals (Gen.
    6-8). God made a covenant with Noah not to destroy the people
    again by flood (9:8-17)

    #The Tower of Babel.#--The wickedness in the heart of men
    found expression in the building of the great tower of Babel,
    and the punishment therefor was the confusion of tongues
    (11:1-9).

#TIME.#--From an unknown time to 1928 B. C.

#PLACES.#--Garden of Eden, Western Asia, Babylon.

#SIGNIFICANCE OF EVENTS.#--The creative period marks God as the
supreme author of the universe and of its inhabitants; sinless at
first, man falls, and begins the battle with evil which shall cease
only with the ultimate complete triumph of Christ, the Redeemer. The
flood marks the first of a series of tremendous efforts to save the
world from the thraldom of sin.

Before the Chosen Family

#9. Prelude.#--This is the beginning of all things, and well suits the
cravings of the human mind. It says, "In the beginning God created."
This beginning does not go as far back as that of John 1:1, for that
antedates creation and points to a beginning before God created. That
is, John sweeps back to that beginning when as yet there was none but
God. If this statement of Genesis 1:1 is compared with creation myths
as found among other nations, it will at once be seen to be far
grander and more in accord with our best thoughts of the divine
activity. Unbelief may say, "In the beginning matter," or "in the
beginning force," but that does not satisfy the human heart as do the
words of the sacred writer.

#In this beginning# we see the origin of all things. Genesis means
"beginnings," and in this book we find the beginnings of matter, of
vegetable life, of animal life, of man, of sin, of sacrifice, of
material civilization, of the Covenant People, and of Redemption.
Truly a wonderful book. Well has it been said that "_Genesis enfolds
all that the rest of the Bible unfolds._" In this book we find the
germ of all that is to follow. If we would know the inner significance
of all that we find in Genesis we must look to Revelation.

#10. Period One.--Adam to Noah.# Here comes the story of the creation
of man. Innocent he was at the first, but in the trial to which he is
brought, man fails, and disobeys. As sinner, he now hides from the
face of God, and has to be sought out by his heavenly Father. Sin
created a barrier between God the Holy One and man the sinner. Then it
is that God begins his work of redemption, and in Genesis 3:15 we see
the first promise of that redemption that is to be fulfilled in Jesus
in later days. In this period we see the first sacrifice, and in it,
too, we come across the full fruitage of hatred, which culminated in
murder. Man proves to be a sad failure, and the record is that God
looks down from heaven to see how man is acting. "And Jehovah saw that
the wickedness of man was great in the earth, and that every
imagination of the thoughts of his heart was only evil continually"
(Gen. 6:5). From that day to this, man when left to himself reproduces
this picture, as may be seen in those lands where there is no light of
the gospel of the grace of God.

#The chief characters# of this period are Adam and Eve, Cain and Abel,
Enoch, who "walked with God: and he was not; for God took him," Noah
and his three sons--Shem, Ham, and Japheth.

#11. Period Two.#--This lasts from #Noah to Abraham#. God blots out
the human race as it then existed and begins it anew. So far, all that
we know of the human race lived in the Euphrates valley, and all
modern research confirms the Bible statement with regard to this. It
need not be maintained that the flood was universal, in the sense that
it covered the whole world, as we now know it. All that is needful to
believe is that the "known world" was subject to a devastating flood
that caused the human race to perish, with the exception of Noah and
his family. Warned by God Noah builds the ark, and embarks in it. The
rains descend and the fountains of the great deep are broken up, and
the land is submerged. In due time, the rains cease, and the floods
dry up, and Noah sends out first a raven, which returns not. Then he
sends out a dove, which comes back to the ark, not finding any
resting-place. In seven days he sends out another dove, which returns
bringing an olive-leaf in her mouth. The third time he sends forth a
dove, which returns not. Then in due time Noah goes forth from the
ark, which had rested on Mount Ararat in Armenia.

#12.# Now follows the beautiful story of the sacrifice that Noah
offers, and the promise of God never again to send a deluge on the
earth. This promise is confirmed by the symbol of the rainbow. Of
course there had been rainbows before this, but this time God takes
the rainbow and makes it a symbol of his mercy to sinful man.

#13. The Tower of Babel.#--In this period we there is a great advance
in civilization, as may be seen by a careful reading of Genesis
10:1-32. Cities are built and nations are founded by the descendants
of the Patriarch Noah. But the evil tendency of the human heart again
shows itself, and the pride of man's achievement fills the heart of
the descendants of Noah. Then comes the story of the tower of Babel,
and in this we read most significantly, "And they said, Come, let us
build." To this God's reply is "Come, let us confound." Man's pride is
to be abased, and put to confusion. So the human race is scattered
abroad and its cherished plans are broken up. For the second time, man
is seen to be a failure, and there is call for another way of dealing
with the race if the truth is to be preserved. This third beginning is
to be found in Period Three, with which our next lesson will deal.

Test Questions

State how the Gospel of John has a sweep farther back even than
Genesis 1:1.

What beginnings may we find in the book of Genesis?

How does man act toward God, as soon as he transgresses his law?

Where do we find the beginning of the story of redemption?

Give the names of the chief actors in this first period of Bible
history.

Give the divine estimate of the moral condition of man before the
flood.

Where does the Bible place the story of the beginnings of the human
race?

Give the story of the building of the ark and of the flood.

In the second period, what may we say of civilization? How did its
magnitude show itself?

Give the record of the scattering of the human race.

Was the second trial of man any more successful than the first,
regarded from the religious standpoint?

Lesson 3

From Abraham to Jacob

Old Testament Division--Third Period

LEADING PERSONS

    #Abraham.#--Lived in Ur of the Chaldees. Called by God to
    leave country and home and kindred to go to Canaan, the
    promised land (Gen. 12:1 to 25:11).

    #Isaac.#--Son of Abraham (Gen. 21). Proposed as a sacrifice
    (Gen. 22:1-19). Married Rebekah (Gen. 24).

    #Esau.#--Son of Isaac. Sold his birthright to his brother
    (Gen. 25:27-34).

    #Jacob.#--Son of Isaac. By a trick secured his father's
    parting blessing, to which Esau was entitled (Gen. 27:1-45).
    Journeyed in search of a wife, and married (Gen. 28:10 to
    31:16). Returned and was forgiven by Esau (Gen. 31:17 to
    33:20). His name changed to Israel and he became the father
    of the Jewish nation (Gen. 35:9-15). Had twelve sons, who
    become the heads of the Twelve Tribes of Israel (Gen.
    35:23-27).

#TIME.#--1928 B. C. to the birth of Joseph, 1752 B. C.

#PLACES.#--Ur of Chaldees, Canaan, Egypt.

#SIGNIFICANCE OF EVENTS.#--With Abraham God began a course of dealings
with man which continued for about two thousand years. Setting apart
Abraham with his family was really the beginning of the chosen nation,
although the national life did not begin until after the escape from
Egypt (see Lesson 5).

Abraham, the Father of the Faithful

#14. The Bible Deals Largely in Biographies.#--If you know well the
stories of the great Patriarchs, you know the best part of Genesis.
Again, if you know the stories of Moses, Joshua, Gideon, Samuel,
David, you will have mastered most of the history of Israel from
Exodus through 2 Samuel. This is the reason why in these lessons we
deal so largely with Bible biographies.

#15. Abraham.#--Abraham was one of the greatest men in all history. He
was the founder of that people through whom we have received all of
the Bible, excepting only what Luke, the beloved Physician, has given
us. This of itself is no small distinction. But more. He is the great
progenitor of him whom we know as the Messiah and the world's
Redeemer.

#16. Abraham and his Call.#--The call came to him in his home in Ur of
the Chaldees. Exactly in what way it came we are not told. It may have
been an inward call, such as believers to this day have at times. Bear
in mind that Abraham's ancestors were idolaters, and that the land in
which he lived was totally idolatrous.

This call was twofold. It was a call "out of," and a call "in to." Out
of home and family and religious antecedent. In to a new environment
geographically, socially, religiously.

This call he obeyed at once, and forth he went, not knowing his
ultimate destination. At Haran he paused until the death of his
father. Then on he went. How he knew what direction to take we are not
told. It may have been that he pushed forward as the migrating bird
pushes ahead, driven by a kind of inward impulse, blindly but surely.
This at least is my idea.

#17. Abraham and the Land.#--At last Abraham comes to Shechem, and
there for the first time God tells him that this is the land of which
he had spoken. There, for the first time in that land, an altar was
raised to the true God. From that day to this, and to the end of time,
that land and the Chosen People have been and will be identified.

#18. Abraham and Egypt.#--Driven by famine, the Patriarch goes down to
Egypt. There is no record that he was divinely guided in this, and
from the fact that there he gets into trouble, and that God does not
appear to him at all in Egypt, we may infer that this was not any part
of the divine plan. God does not appear to his servant again until he
returns to the Land, and builds his altar "where it was at the first"
(Gen. 13:1-18).

#19. Abraham and Lot.#--Lot was Abraham's nephew. His character
differs widely from that of his uncle. Mark, in his dealings with his
greedy nephew, the grandeur of the Patriarch's character. As the land
cannot "bear" the two sets of flocks, Abraham gives Lot the first
choice of the land, and declares that he will take what Lot leaves.
This is not after the manner of the "natural man." Decency would have
led Lot to decline his uncle's generous offer. But Lot was not decent,
and so seized all that he could. In the end this led to Lot's ruin. It
is most suggestive to note the steps in Lot's career. First he pitched
his tent "towards" Sodom. Then we find him "in" Sodom. Then he sits in
"the gate" of Sodom--that is, he has become a prominent man in that
accursed city. Soon we see him involved in the overthrow of Sodom by
the four kings. Still he returns to that city, after his rescue by his
uncle. And at last he has to escape from its final ruin, penniless. We
read in 2 Peter 2:7 that Lot was vexed with the wicked life of the
Sodomites. It has always seemed a pity that he was not sufficiently
vexed to get out from the city, bag and baggage, long before he did.

Again look at Abraham when he had gained the victory over the kings as
told in Genesis 14. How grandly he stands, refusing to touch what
comes from Sodom from a thread to a shoe latchet. By the laws of war
in that time all the "loot" was his. But he would not touch it. Bear
in mind that this was 2000 years before the Golden Rule was given, yet
here we have a man exemplifying it grandly. What a contrast between
Abraham and some of the troops in modern sieges, where they have
seized all that they could lay their hands on. This was nearly 2000
years after Jesus uttered the Golden Rule. Who was more truly
Christ-like, Abraham 2000 years B. C. or we, 2000 years A. D.?

#20. Abraham and Hagar.#--The Patriarch was not a perfect man. He
sinned in Egypt (Gen. 12:10-20), and again, as told in Genesis
20:1-16. Again, his faith in God's promise that he should have a son
seems to have grown dim. So he yields to Sarah's suggestion, and takes
Hagar. (Gen. 16). In judging him for this, bear in mind that he had
not the light that came in later days, through the further revelation
of God's will. Then Ishmael was born. It is most suggestive that from
Ishmael, who was not a "child of faith," sprang in later days Muhammad
the great antagonist of Jesus Christ, who came from Abraham through
Isaac, the "child of faith."

#21. Abraham and Isaac.#--To understand the command of God in relation
to the sacrifice of Isaac, we must bear in mind the customs of those
days in Canaan. As we now know, through excavations in that land,
human sacrifices were common. Remembering this, my own impression is
that God intended to teach his servant two things by this command.
First, that all human sacrifices were abhorrent to God; and second,
that his obedience must be unquestioning. God never intended that
Isaac should be sacrificed. This is apparent from the whole narrative.
His command was a "test" of the utter obedience of the Patriarch. This
test Abraham met grandly. He was willing to trust God to the last,
though he could not see the reason why. Then God showed him that his
son was not to be sacrificed, and provided in Isaac's place a ram for
an offering.

The story of procuring a wife for Isaac is truly oriental in its
setting. But bear in mind, it was accompanied with prayer. Though it
is not in accord with Western methods of courtship, it turned out
quite as well as many modern marriages made after the custom of
twentieth century "society."

#22. Abraham and Sodom.#--Here again we have this man in a grand
light. He pleads for Sodom, and that, in spite of its utter
worthlessness. But there are not in all of Sodom twenty righteous men
to be found. Lot's family even, merely scoff at him, and refuse to
believe his warning. It is most suggestive in this connection, that
"God remembered Abraham, and sent Lot out of the midst of the
overthrow." (Gen. 19:29.) Lot's best asset in his life was not his
real estate in Sodom, but his godly uncle far from that wicked city.
Just so the best asset that any modern city has, is not its stocks and
bonds, or real estate, but the truly godly people who live in its
midst.

#23. Abraham and Machpelah.#--There are two places in Canaan most
intimately associated with Abraham. These are Shechem, where he first
learned that he was in "the Land" at last, and Machpelah, where he
laid Sarah to rest and where he himself was buried. Here also were
buried Isaac, Jacob, Rebekah, and Leah. (See Gen. 25:9, 49:30, and
50:13.) It would not be very surprising if some day we were to recover
their bodies from that historic burying-place. Stranger things have
happened.

Test Questions

In what does the Bible deal largely?

Give the names of the great characters of the Old Testament up to
David.

In what two respects was Abraham one of the greatest men of history?

In what respect was the call of Abraham a twofold call?

What was the religious environment of the Patriarch in his home?

Where did Abraham first know that he was in "the Land"?

What did he there "raise" at once?

What makes us think that God did not direct Abraham to go to Egypt?

What characteristics did the Patriarch show in his relations with Lot?

How did Abraham's faith show somewhat of an eclipse in the matter of
Hagar?

Who was one of Ishmael's descendants, and what does this suggest?

To whom did Lot owe his deliverance from Sodom at its overthrow?

Who were buried in the Cave of Machpelah?

Lesson 4

Joseph

Old Testament Division--Third Period (Continued)

LEADING PERSON

    #Joseph.#--Son of Jacob. A favorite son (Gen. 37:3) and a
    dreamer (Gen. 37:5-11). Hated by his brothers and sold into
    Egypt (Gen. 37:12-28). A slave, but honored; then cast into
    prison (Gen. 39:1-20). By interpreting a dream of Pharaoh he
    was brought into high honor, and became Pharaoh's prime
    minister (Gen. 40:1 to 41:45). Stored up grain in Egypt to
    provide for a famine; relieved the needs of his brothers, who
    journeyed to Egypt in search of food; finally invited his
    father's family to live in Egypt (Gen. 42:1 to 47:12).

    #Other Persons.#--Pharaoh, king of Egypt. Potiphar, an
    officer of Pharaoh, owner of Joseph the slave. The butler and
    the baker of Pharaoh, confined in prison while Joseph was
    there, and the indirect means of Joseph's exaltation. Jacob,
    Joseph's father; and Joseph's brothers who sold him into
    Egypt.

#TIME.#--1752 B. C. to 1643 B. C.

#PLACES.#--Dothan, in Palestine. Egypt.

#SIGNIFICANCE OF EVENTS.#--As a result of Joseph's invitation to his
father and brothers, with their family, to come to Egypt and partake
of his bounty, the Hebrew nation, through its leader, was transplanted
to Egypt. Their sojourn as a people lasted many years; and brought
them into subjection to the Egyptian monarch (Exod. 1:8-14).

Joseph--Prisoner and Prime Minister

Here we have a wonderful character. The life of Joseph may be divided
into two parts. First, his humiliation. Second, his exaltation.

#24. Joseph's Humiliation.#--Genesis 37, 39, and 40. We see him first
as his father's favorite, unwisely made conspicuous by the dress that
his doting father gave him. This arouses his brothers' envy. This envy
was further intensified when Joseph told them the dreams that he had,
which plainly foretold his exaltation, but which made them angry. Even
his father seems to have balked at the second dream (Gen. 37:10). Now
comes the cruel plot of the heartless brothers, planned at Dothan,
though, through the providence of God, not fully carried out. Their
definite purpose is to put him out of the way, "and we shall see what
will become of his dreams."

25. Here then we have a clear statement of God's plans and men's plans
with regard to this seventeen-year-old lad. God proposes to make him
mighty in deeds for the welfare of God's people. Men propose to put
him to death. These two plans cannot both be carried into effect.
Which is to prevail? The story is a fascinating unrolling of the
divine plan and the complete thwarting of the human plan.

#26. Joseph the Slave.#--The brothers change their plan, and sell
Joseph to traveling Midianites. These take him to Egypt, and sell him
to Potiphar, an officer in Pharaoh's court. Note here his fidelity in
all things, so that he becomes really the overseer in Potiphar's house
(Gen. 39:6). Instead of resenting his purchase by Potiphar, he takes
things most patiently, and does his duty bravely.

#27. Joseph in Prison.#--Once more, through no fault of his own,
Joseph suffers further degradation. To prison he goes. We said
"through no fault of his own." This is an understatement, for it was
on account of his fidelity to his master that he was shamefully
traduced, and so sent to jail. Yet even here his spirit of loyalty to
duty did not desert him. Again we find him trusted and put in charge
of all prison matters. (Gen. 39:22, 23.) But what has become all this
time of God's plans for Joseph? Are they to be thwarted? Nay, wait
until the fulness of time, and then note how God's plans ripen, and
are fully perfected. In the meantime note Joseph's wonderfully sweet
spirit. See how he notices the sad countenances of butler and baker in
prison. Note how he sympathizes with them, and tries to help them.
Here again, as in the case of Abraham, we see the exemplification of
the Golden Rule, long before it was uttered. Had Joseph been like some
modern men, he would have taken vengeance on the butler and baker,
they being Egyptians. He would have said, "These Egyptians have
enslaved and imprisoned me for no fault of mine. Now is my chance, and
I will pay them back." But no such bitter thoughts seem to have
entered his pure mind. In the meantime note his steadfast faith in God
and his persistent loyalty to duty, however hard that might be.

#28. Joseph's Exaltation.#--This came with a leap. The story is
familiar. But in studying the lesson, let the student not fail to read
it once more, most carefully. If it seem somewhat incredible that
Pharaoh should make a prime minister out of a prisoner at one stroke,
bear in mind that in the East they do not do things in Western
fashion. Even to this day

  "East is East, and West is West,
  And never the two shall meet."

The writer during his boyhood knew of a case illustrating Eastern
methods, which took place when he was living in his home in
Constantinople. The Sultan had a dentist. One day while his dentist
was off hunting, the Sultan got a toothache. He sent for his dentist,
but could not get him. His courtiers then got hold of a poor dentist
who could hardly make his living. He went to the palace and extracted
the offending molar. At once the Sultan deposed his regular dentist,
put this man in his place, created him a pasha, or peer of the realm,
gave him a large stipend, and a palace in the city and another in the
country. Thus at one stroke the man passed from obscurity to
prominence, and from poverty to wealth. This is the manner of the
East.

Now we begin to see God's plans working out manifestly. Yet all this
time his brothers think that their plans have succeeded and that the
"dreamer's" career is ended. No, the "dreamer's" career has just
begun.

#29. The Seven Years of Plenty.#--Now follow years of great activity,
and of much honor for the former prisoner. Up and down the land he
goes and gathers grain in untold quantities. As he goes they all cry,
"Bow the knee," and prostrate themselves in the dust before him. At
seventeen years of age he was sold by his brothers. For thirteen years
he was slave, or prisoner. Now for seven years he is prime minister.
Yet all the time Jacob thinks that his boy is dead. How little did the
old Patriarch suspect that during all these weary years God was
working out his blessed plans for his people.

#30. The Seven Years of Famine.#--Once more Joseph and his brothers
stand face to face. The last they saw of him was when they heard his
bitter cry, and turned a deaf ear to his entreaty. Twenty years have
made a great change in him and they do not recognize him. His
treatment of them may seem harsh, but he knew what kind of natures
theirs were, and that to do them good he must first humiliate them.
Out of kindness he was stern. To mend them and their ways he must
first break them.

#31. Israel in Egypt.#--God had told Abraham that his seed must go
down to Egypt, and now comes the fulfilment of that prophecy (Gen.
15:13-15). During the life of Joseph all went well with the sons of
Jacob. They had the best of the land, and dwelt in peace. God's plans
have been carried out to the minutest details, and the plans of
evil-minded men have miscarried. God has caused even the wrath of man
to praise him, and the remainder he has restrained. Joseph's brethren
are content to bow before him, and even Jacob sees that his words of
Genesis 37:10 were not wise. The wisdom of man is seen to be folly,
and it has been proved that "the foolishness of God is wiser than
men." (1 Cor. 1:25.)

#32. Joseph's Faith.#--On his death-bed Joseph takes an oath of his
people saying that God will surely visit his people and bring them in
due time to the land promised to Abraham. He charges them to remember
his body when they march out, and take it with them, and lay it away
in its final resting-place in the Land of Promise. Many years pass.
Liberty is exchanged for oppression. The bitter cry of the people
rises to God. All this time the body of Joseph (doubtless embalmed) is
not finally buried. His real funeral has not yet taken place. This is
the longest delayed funeral on record. Then at last comes the Exodus,
and lo, they remember that oath that Joseph took of them, years
before, and out with them goes his body. For forty years they carry it
with them, and only then they lay it away in the Land of Promise. (See
Gen. 50:24-26. Exod. 13:19, and Josh. 24:32.)

Test Questions

Into what two sections may we divide Joseph's life?

Why were his brethren envious of him?

What further intensified their hatred?

Give the plan of God and the plans of men with regard to Joseph.

What action did Joseph's brethren finally take with regard to him?

Into whose household did the lad come in Egypt?

What signs have we that in all this Joseph did not lose his faith in
God, or lose his convictions as to duty?

How did Joseph's exaltation come so suddenly?

Give an illustration of this from modern Eastern life.

How long was it between the sale of Joseph and the first appearance of
his brethren to buy corn?

Why did Joseph treat his brothers as he did when they first came to
him?

What remarkable proof have we of Joseph's steadfast faith in God's
promise?

What two most peculiar facts may be noted with regard to Joseph's
body?

Lesson 5

Moses

Old Testament Division--Third Period (Continued)

LEADING PERSONS

    #Moses.#--Son of Amram and Jochebed (Exod. 6:20). Adopted by
    Pharaoh's daughter (Exod. 2:1-10). Took the part of the
    oppressed and had to flee (Exod. 2:11-14). Shepherd for forty
    years and married (Exod. 2:21). Called to deliver his people,
    but was timid (Exod. 3:1-10). Had various contests with
    Pharaoh (Exod. 5 to 12). Led people out of Egypt triumphantly
    (Exod. 14). Received the Ten Commandments (Exod. 20). Built
    the Tabernacle (Exod. 25). Led the people to the borders of
    the Promised Land, but was turned back on account of their
    sins (Num. 13:1 to 14:34). Died on Mount Nebo (Deut. 34).
    Reappeared on Mount of Transfiguration (Matt. 17:3).

    #Aaron.#--Brother of Moses. Made high priest (Exod. 28 and
    29). Sinned in the matter of the golden calf (Exod. 32). Died
    on Mount Hor (Deut. 10:6).

#TIME.#--1578 B. C. to 1458 B. C.

#PLACES.#--Egypt and Sinaitic Peninsula, then east of the Jordan
valley.

#SIGNIFICANCE OF EVENTS.#--The "going out" of the Hebrews from Egypt
marked the beginning of their national life, and laws were given
governing their relation to God and to each other. The breaking of
God's laws cost the nation forty years of wilderness wandering before
they entered their "promised land."

Moses--Leader and Legislator

#33.# By far the greatest man in Old Testament history is Moses. In
point of moral uplift, no man in all the world, until Christ, can be
compared with him. His life divides itself into three equal sections--

  (1) Life at Pharaoh's court.--Forty years.
  (2) Life as shepherd in the desert.--Forty years.
  (3) Life in the desert as leader of God's people.--Forty years.

#34. Life at Pharaoh's court.#--Moses was born at the time of Israel's
greatest oppression, when, as a measure of self-defense, Pharaoh had
ordered all Hebrew male children to be cast into the Nile. Hence the
Hebrew proverb, "When the tale of bricks is doubled, then comes
Moses." As in the case of Joseph, we see at once the collision between
God's plan and that of earth's greatest monarch. God's plan was that
Moses must live; Pharaoh's plan, that Moses must die. Again we see the
successful issue of God's plan, and the overthrow of the human plan.
In carrying out his plan, God makes use of a mother's wit, a sister's
fidelity, a woman's curiosity, and a baby's tears. For all this read
carefully Exodus 2:1-10. These are the minute links in the chain of
God's providence which, welded together, restore that babe to his
mother's arms in less than twenty-four hours, now with the shield of
royalty protecting him. Had any one of these links broken, Moses' fate
might have been sealed.

#35.# As illustrating these links, in a different sphere, read the
following: Professor Darwin tells that he noticed that pansies would
not grow wild near English villages, but would grow far away from
them. Investigation revealed that in English villages dogs go at
large. Where dogs go at large, cats must stay at home; where cats stay
at home, field-mice abound; where field-mice abound, bumblebees' nests
are destroyed; where bumblebees' nests are destroyed, there in no
fertilization of pollen. Therefore, where there are dogs, there are no
wild pansies. Apply this to the case in hand. No mother's wit, no ark
of bulrushes; no ark no sister's watch-care, and no chance to arouse
the curiosity of the princess. Therefore, no discovery of the babe
weeping. Consequently, no saving of the future deliverer of his
people. Thus God worked through natural agencies to thwart the decree
of Pharaoh. During these forty years Moses enjoyed all the educational
advantages of the most civilized nation of that day. So he was
prepared by the king himself to deliver the Hebrews from his control.

#36. Life as Shepherd in the Desert.#--Moses' life at court came to a
sudden end, through his patriotic effort to deliver one of his race
from the cruelty of an Egyptian. As a result he had to flee for his
life, as even Pharaoh could not defend him for slaying one of the
ruling race for cruelty to a mere slave. For forty years we find him
on the Sinaitic peninsula, herding sheep. These must have been years
of deep thought. Often he must have wondered why God had given him
such deliverance, only to let him languish in the desert while at the
same time his people, whom he might have helped, were ground down
under the heel of the taskmaster. At the same time these years of
solitude must have been rich in opportunity for meditation and
communion upward. The city is not the best place for deep thought.
Elijah was no city man, neither was John the Baptist. In solitude
these men learned much that the city never could teach them.

#37. Life as a Leader of God's People in the Desert.#--His life of
solitude came to a sudden close, when God called to him out of the
midst of the burning bush, and bade him return to Egypt and deliver
his people. At first Moses begged to be excused, for he doubtless well
remembered that because of his effort to deliver _one_ Hebrew, he had
been an exile for forty years. How then could he succeed in delivering
_a nation_? But on God's promise to be with him, he and his brother
Aaron undertook the task.

#38.# Here we note the collision between God's plan and that of the
king. God's plan is, Let my people go. Pharaoh's plan is, they shall
stay right here. So the battle was joined. Note that Pharaoh, as a
result of the consecutive plagues, relents and tries compromises. For
these read carefully the story of the plagues, noting especially these
passages: Exodus 8:8, 15, 25, 32; Exodus 9:28, 35; Exodus 10:11, 20,
24, 28. And at last, when his pride is utterly broken, comes Exodus
12:31.

#39.# Then came that night, much to be observed, on which Israel
marched out in triumph, while Egypt mourned, and Pharaoh repented ever
resisting the divine command. To this day all Jews observe that great
night, called the night of the Passover.

#40.# Under the crags of Mount Sinai, Moses spent one year with his
people. That was a most significant year, as there he received the ten
commandments, and the instructions as to the building of the
Tabernacle and the Ark of the Covenant. There, too, he received
directions as to the sacrifices that were to be typical of that great
sacrifice on Mount Calvary, hundreds of years later. There, too, he
had his bitter experience with his people in the matter of the worship
of the golden calf; a presage of much that was to follow in the
history of that wonderful but stiffnecked people as they continued
their journeys through the wilderness.

#41.# Mark in the life of this wonderful man the incredible contrast
between his highest and his lowest moods. In his agony over the
idolatry of his people while he was on the Mount receiving the ten
commandments, Moses pleads with God for them, and even goes so far as
to beg that, if need be, his own name might be blotted out of God's
book. If he or the people must perish, let it be he, and not the
people. This is most noble, and reminds one of what Paul later on
said, in the same strain (Rom. 9:1-3). Yet later on Moses yields to
incomprehensible murmuring, when the people have again transgressed.
"Moses was displeased. And Moses said unto Jehovah--Have I conceived
all this people?... that thou shouldest say unto me, Carry them in thy
bosom?... I am not able to bear all this people alone, because it is
too heavy for me. And if thou deal thus with me, kill me, I pray thee,
out of hand" (Num. 11:10-15). Is this the same man who speaks in the
matter of the golden calf, as we saw above? And in this extraordinary
fall we learn a lesson of humility and self-distrust. "Let him that
thinketh he standeth take heed lest he fall."

#42.# At last, after forty years of wandering, Israel is on the
borders of the Land of Promise, but on account of his unadvised
speech, Moses is not permitted to enter. On Mount Nebo he dies, alone,
and there God lays his body away until the great resurrection day.

#43.# But again we see Moses. This time not outside of the Land of
Promise, but in the midst of it. On the Mount of Transfiguration he
appears, and this time with Israel's great prophet, Elijah, and with
Israel's Messiah. There they talk of the death so soon to be
accomplished in Jerusalem. Then he and the prophet return to the
spirit world.

#44.# Yet once more Moses is brought to our attention. On the Isle of
Patmos, John in vision sees and hears much of what goes on in the
eternal world of bliss. And lo, he hears the ransomed sing the song of
Moses and the Lamb (Rev. 15:3). To this man is given the privilege
accorded to none other of the sons of men, to have his name coupled
with that of the Son of God in the glad songs of heaven. Truly a
privilege so exalted that we cannot possibly magnify it too much!

Test Questions

Into what three divisions does Moses' life fall?

State the plan of God and man in relation to this babe.

Give the links in the carrying out of God's plan, on the birth of the
child.

What illustration is given to make these links more clear?

What event terminated Moses' life at court?

How long did his desert life as shepherd last?

What brought this period of his life to its close?

Give again the conflict between the plan of God and that of Pharaoh
with regard to the people.

Give the various attempts at compromise on the part of Pharaoh.

Where did Israel spend the first year after the Exodus?

What two great revelations did Moses receive at Sinai?

Give the two instances of Moses' action that are apparently
contradictory to each other.

Where did Moses die?

Why could he not enter the Land of Promise?

Where do we next meet him?

Give the final mention of this man in the Word.

Test Questions for Review

Introduction to Lesson 5

1. Give the reasons why the following periods are important.
Patriarchal; Mosaic; of Elijah and Elisha; of the Messiah.

2. Name the four periods in which the narrative amplifies and miracles
multiply.

3. Give the extent of the first, second, and third periods.

4. Give two divisions of period four.

5. What was the cause of the division of the United Kingdom?

6. Give the names of the chief actors in the first period of Bible
history.

7. Name the great characters of the Old Testament up to David.

8. Who were buried in the Cave of Machpelah?

9. Into what two sections may we divide Joseph's life?

10. Into whose household did Joseph go in Egypt?

11. What two peculiar facts may be noted with regard to Joseph's body?

12. State the three divisions of Moses' life.

13. Where did Israel spend the first year after the Exodus?

14. What two great revelations did Moses receive at Sinai?

15. Where did Moses die?

Lesson 6

Joshua to Samson

Old Testament Division--Third Period (Concluded)

    #Conquest of Canaan.#--Joshua became leader (Josh. 1:2).
    Received command from God (Josh. 1:6-9). Victory at Jericho
    (Josh. 6), followed by defeat at Ai (Josh. 7). Central
    Palestine conquered, and a great assemblage held at Shechem
    (Josh. 8:30-35). Southern and northern Palestine partially
    conquered (Josh. 10:1 to 11). Joshua's farewell (Josh. 23 to
    24:27) and death (Josh. 24:29-33).

    #Israel under Judges.#--Othniel delivered the people from
    Mesopotamia (Judg. 3:5-11). Ehud delivered from Moab (Judg.
    3:12-30). Deborah and Barak delivered from Canaanites (Judg.
    4:1 to 5:31). Terrible oppression under the Midianites,
    delivery by Gideon (Judg. 6:1 to 7:25). Jephthah delivered
    from Philistines and Ammonites (Judg. 10:6 to 12:7). Samson
    delivered from Philistines (Judg. 13:1 to 16:31).

#TIME.#--1458 B. C. to Samuel, 1121 B. C.

#PLACES.#--Palestine.

#SIGNIFICANCE OF EVENTS.#--The Jewish nation under Joshua achieved
success just so long as they obeyed fully the commands of God. The
Judges, as leaders, were direct representatives of God--who was the
actual head of the nation--and so far as God's laws were strictly
obeyed, the nation prospered.

Joshua and the Judges

#45. Joshua Becomes Leader.#--At the death of Moses we see Israel on
the east side of the Jordan, opposite Jericho. Joshua succeeds Moses
as leader. To him comes God's command, "Moses, my servant, is dead;
now therefore arise, go over this Jordan." (Josh. 1:2.) Note here no
sign of discouragement. Moses may be dead, but God still lives, and
will work through Joshua as well as through Moses. Notice in the
orders given by God to Joshua that no mention at all is made of sword,
spear, or bow, but only of obedience. This is emphasized again and
again and rightly, for in obedience to God's law lay Israel's hope
(read Josh. 1:6-9).

#46.# Now follows the contest for the possession of the land. Jericho
is taken, but at Ai defeat is experienced, on account of disobedience.
So Israel learns a costly but salutary lesson. Then follows the
conquest of the central part of Palestine, ending at Shechem. Next in
turn came southern Palestine, and then the northern part of the land
(Josh. 10:1 to 11). Yet at the close of Joshua's life, not all of the
land had been taken possession of. Still the heathen tribes held on in
various places; and, indeed, they were not thoroughly subdued until
the time of David.

#47. Reading the Laws of Moses.#--Worthy of note was the great
assemblage at Shechem, between the mountains of Ebal and Gerizim, in
the very center of the land, where the law of Moses was read, with its
blessings and curses, to all the people (Josh. 8:30-35). Noteworthy
also is the final address of the aged Joshua to his people, at
Shechem, beseeching them to obey the law of Moses, recorded in chapter
24.

#48. The Period of the Judges.#--After the death of Joshua, the people
seem to have become more or less disorganized. The tribes ruled
themselves--at times well, and at times ill. During the times of the
Judges the general trend of their history was as follows: Israel would
fall into sin, and then as a punishment God allowed their foes whom
they had spared to rule over them. Then in due time Israel would
"lament after the Lord," that is, repent and call on the God of their
fathers for deliverance. Then God would allow them respite, and by the
hand of some one of the judges, whom he raised up, would give them
deliverance (see Judg. 2:11-18). The chronology of the book of Judges
is not very clear, and it is most probable that there were times when
the "oppression" was not felt over all the land, but was only
sectional. Just the lines for a right chronology are uncertain.

#49. Comparison of Periods of Oppression and Deliverance.#--Now if we
desire in a general way to judge as to the proportion of godliness as
compared with idolatry, that prevailed in these times, we can do so by
adding up the years of "oppression" and those of deliverance. This
will afford us a rough criterion as to the way in which Israel obeyed
and disobeyed their God. For remember that the "oppressions" were the
result of disobedience, while the "deliverances" were the result of
true repentance. Worked out in this way, we have the following
statement, in which the name stands for the country to which the
people were in temporary bondage:

  Mesopotamia, bondage 8 years,--rest 32 years.
  Moab, bondage 18 years,--rest 22 years.
  Canaan, bondage 20 years,--rest 20 years.
  Midian, bondage 7 years,--rest 32 years.
  Philistia and Ammon, bondage 18 years,--rest 7, 10, and 8 years.
  Philistia, bondage 40 years,--rest 20 years.

Adding all these up, we find that the people were in bondage in whole
or in part for 111 years, while they had "rest" as the result of their
repentance for 151 years. Without pressing this mathematical
calculation too far, we must nevertheless conclude that for more than
half the time the nation at large obeyed God fairly well.

#50. Great Leaders among the Judges.#--Deborah and Barak, who, by
their combined forces drove out the oppressors of Canaan, under Jabin
their king. This man had mightily oppressed the people, he having nine
hundred chariots of iron, against which poor Israel could bring no
corresponding force. Yet when the Lord's time came, he was able to
overthrow the armies of Jabin, through the courage and combination of
the two persons named. Then the land had rest for forty years. (For a
wonderful setting of the song of triumph that Deborah and Barak sang,
let the student turn to Professor Moulton's "Literary Study of the
Bible," pp. 133-142.)

#51.# After this came the terrible oppression of the Midianites, who,
with their camels, their flocks, and herds came on the land like
grasshoppers, and ate up everything. Fortunately this oppression
lasted only for seven years, otherwise there would have been nothing
left. The deliverance from the hosts of Midian came through Gideon,
whose three hundred men with torches and trumpets wrought havoc among
the Midianite army. What the three hundred at Thermopylæ were to
Greece, that this three hundred were to the people of Israel.

#52.# Another terrible experience of Israel was that which came to
them in connection with their oldtime foes, the Philistines and the
Ammonites. Study the story as told in Judges 10:6-18, together with
the narrative of their deliverance under Jephthah. Here the student
will see clearly set forth the cause of the "oppression," verses 6-9,
and the cause of the deliverance, verses 10-18. Jephthah was a rude
man of his times, but then we must realize that rude times call for
violent men.

#53.# The only other case to which attention is called here that of
the longest of all the periods of oppression,--the second under the
Philistines, which lasted forty years. Here it was Samson who was to
deliver the people from the iron hand of the Philistines, and it took
the iron hand of a Samson to do the work.

#54. Not a Time of National Unity.#--During all these many years, the
government of the people was largely that of the tribal leaders. There
was not the national unity that we saw in the days of their two great
leaders, Moses and Joshua. Nor was there the same unity of action that
came later on under the kings. But none the less, the great need of
the people during these years was not so much political as religious.
Had they only obeyed the commands of God as given to Moses, and as
reiterated by the angel of the Lord to Joshua, God would not have
permitted them to be ground under the heel of their oppressors as they
were. We fail to read the story aright unless we seize the truth that
righteousness exalts a people, while sin is a reproach to any nation.
This truth has its modern as well as its ancient application.

Test Questions

Where was Israel at the time of the death of Moses?

Whom did God appoint to be Moses' successor?

What peculiarity was there in God's directions to Joshua?

In what order were the different parts of the land conquered?

Tell of the great assembly at Shechem.

What was the general trend of the history of Israel during the times
of the Judges?

What was the cause of each period of "oppression"?

What was the cause of each "deliverance"?

Give the proportion of the years of "oppression" and those of "rest."

Give the first two leaders named as deliverers.

Who brought relief from the oppression of Midian?

Who delivered the people from the first Philistine bondage?

Who did the same thing in the case of the second Philistine bondage?

What was the condition of the people politically during the period of
the rule of the Judges?

Lesson 7

Saul to Solomon

Old Testament Division--Fourth Period

LEADING PERSONS

    #Samuel.#--The connecting link between the times of the
    Judges and of the kings (1 Sam. 1-8).

    #Saul.#--First king, who made a good beginning (1 Sam.
    10:1-27). He united the people, breaking down factions.
    Spurned Samuel's advice (1 Sam. 15:1-35). He became jealous
    of David, and angered at his own son, Jonathan (1 Sam. 18:8
    to 19:11). Rejected by God as king (1 Sam. 15). Killed in
    battle at Gilboa (1 Sam. 31:1-13).

    #David.#--A shepherd boy, noted for bravery (1 Sam. 16-31).
    Chosen king and ruled over Judah seven years (2 Sam. 2). Then
    became king over all Israel, and greatly enlarged the
    nation's borders. Made Jerusalem the capital (2 Sam. 5:6-9).
    A great religious leader and composer of Psalms. Sinned
    against Uriah (2 Sam. 11:1 to 12:14). His son Absalom
    rebelled (2 Sam. 15 to 18).

    #Solomon.#--Son of David. Began his reign with a wise choice
    (1 Kings 3). Built the Temple in Jerusalem (1 Kings 5).
    Sinned in his marriages (1 Kings 11). He was noted for his
    great wisdom and riches. He lived in luxury, the people were
    heavily taxed, and the outward prosperity was accompanied by
    inward spiritual decay. See Samuel's warning in 1 Samuel
    8:1-18.

    #Other Persons.#--Goliath, the Philistine giant, whom David
    slew.--Jonathan, Saul's son, a great friend of David.

#PLACES.#--Mizpeh, Socoh, Gilboa, Jerusalem.

#TIME.#--1121 B. C. to 983 B. C.

#SIGNIFICANCE OF EVENTS.#--David's reign as king brought the people to
the place of their greatest national success, and David's reign and
that of Solomon were politically the best in all Israel's history.
David was signally honored in becoming an ancestor of Mary, the mother
of Jesus.

The United Kingdom. Saul, David, Solomon

#55. Israel Asks for a King.#--Ostensibly because Samuel's sons were
worthless men, but also and largely because they wished to be "like
the nations around them," Israel asked the prophet Samuel to appoint a
king over them. This Samuel was reluctant to do. But commanded by God
to acquiesce, he anointed Saul, the son of Kish, to be king over
Israel. That God did not consider the change from government by judges
to government by kings to be an improvement, is apparent from his
saying, "they have rejected me, that I should not be king over them"
(1 Sam. 8:7).

#56. The First King, Saul.#--Saul found the nation somewhat
disorganized, and split into many factions. His task was to unite the
people, so that they could show a bold and successful front against
their foes. Prominent among these foes were the Philistines, who lived
on the southwest of Israel, and who were a courageous and persistent
folk. In all this work Saul was somewhat successful. He began well,
but before very long, owing to self-will, he swerved aside from the
advice of the aged Samuel. During his reign the great war with the
Philistines took place in which Goliath and David figured so
dramatically (1 Sam. 17).

#57.# Saul's evil disposition grew worse and worse, showing itself in
his twice-repeated effort to kill David and his one effort to kill his
own son Jonathan for his friendship for David (see 1 Sam. 18:10, 11;
19:10; 20:32, 33). On account of his distinct disobedience to God's
command, and his hypocrisy, God rejected him from being king (1 Sam.
15). Still Saul continued to rule for some years. Then came the end
when, in battle with his old foes, the Philistines, Saul and his sons
fell, near Mount Gilboa (1 Sam. 31). He ruled about forty years, and
was a sad instance of a man who began well, who had a superb counselor
in Samuel, but who, through self-will and disobedience, perished at
last most miserably.

#58. David Becomes King.#--After the death of Saul, Judah turned to
David as its rightful leader and king. He was therefore anointed at
Hebron as king of Judah. Seven years later the remainder of the tribes
came to him and asked him to rule over them. This he did, and in this
way he was king over _all_ Israel for thirty-three years. His
remarkable character and executive ability soon showed itself. His
reign was most successful, and he enlarged the bounds of the kingdom
to their utmost extent. It extended from the Red Sea and Egypt to the
Euphrates, as promised by God (Gen. 15:18 and Josh. 1:4). He captured
Jerusalem and made it the political and the religious capital of the
nation (2 Sam. 5:6-9). Thither he brought up the Ark of the Covenant,
and here he established the worship of Jehovah. He organized the whole
of the ritual of worship, and formed choirs of singers to make a glad
noise unto the Lord. Everywhere he brought order out of chaos, and
made the name of Israel one to be feared by the surrounding nations.
Thus to the Israelite both of his day and of subsequent centuries he
became their ideal king.

#59.# His later life was saddened by his own sin in the matter of
Uriah and Bathsheba, where he erred most grievously. In recalling this
sin, and in condemning the king for it, we must also bear in mind his
true repentance, and also recognize that in his time there was no king
who would have thought it worth while to give a second thought to the
whole matter (see 2 Sam. 11:1-12:14).

#60. The Rebellion of Absalom.#--The end of David's life was further
embittered by the rebellion of his favorite son, Absalom. This nearly
brought David to a violent death. Only the indomitable spirit that the
king possessed, together with the ability of his chief general Joab,
saved the day (2 Sam. 15-18). David was Israel's sweet singer. He
composed many Psalms, which have come down to us as specimens of his
poetic ability. (The writer is, of course, aware that some modern
critics deny that any of the Psalms are by David, but he has never
seen any conclusive proof of this.)

#61.# In general, until his later years, when too much prosperity had
dulled his spiritual life, David's character was singularly pure and
unselfish. His dealings with Saul while the latter was seeking his
life show a most chivalrous spirit, in that twice he spared his
enemy's life when he had him in his power (1 Sam. 24:1-22; 26:1-25).
In his friendship for Jonathan he shows an affection which,
reciprocated by Jonathan, constitutes one of the classic friendships
of history. Taken all in all, and remembering the times in which he
lived, David was perhaps the finest king that the world ever saw.

#62. Solomon.#--On David's death his son Solomon ascended the throne.
Bathsheba was his mother. He began his reign well. When God gave him
his choice between riches and wisdom, he chose the latter (1 Kings
3:5-15). He it was who carried out David's plan for a "magnifical"
temple in Jerusalem, where he built the most splendid temple that the
world had so far seen. His prayer at the dedication of the temple is a
most remarkable one (1 Kings 8). His fame spread through the world,
and on one occasion the Queen of Sheba, in Arabia, journeyed over one
thousand miles to make him a visit. Her astonishment at what she saw
and heard in Jerusalem is told in 1 Kings 10. In amazement she cries
out, "Howbeit I believed not the words, until I came, and mine eyes
had seen it: and, behold, the half was not told me; thy wisdom and
prosperity exceed the fame which I heard."

#63.# But alas! Solomon did not continue as well as he began. To
enhance his glory and extend his political power, he made alliances
with idolatrous sovereigns. He married the daughter of Pharaoh, and
besides this had multitudes of wives, who led his heart astray (1
Kings 11:1-8). God's warning, given in the same chapter, seems to have
been disregarded.

#64. Samuel's Warnings come True.#--In Solomon all the warnings of
Samuel as to what would come on the nation if they persisted in their
choice of a king were fulfilled (1 Sam. 8:1-18). He also disregarded
what God had said through the mouth of Moses, as recorded in
Deuteronomy 17:14-20. He multiplied taxes to such a degree that the
people were not able to bear them. His court life was most luxurious
and enervating, and the demands of his wives for all manner of
indulgences were continuous. In this way, though there was much
outward prosperity, the seeds of decay were sown with prodigal hands.
Of course the end of such a policy could be only disaster, though the
king in his mad search after power and luxury failed to see the
approaching storm. However wise he may have been, as shown in his
proverbs, he lacked that practical wisdom which begins in the fear of
God. He went steadily down hill, and only his fame, and his reputation
as being the son of David, saved him from overthrow. But immediately
on his death the consequences of his misrule showed themselves in a
most pronounced way, in the disruption of the kingdom. Like Saul and
David, he also ruled over Israel for forty years.

Test Questions

What ostensible reason did the Israelites give for asking for a king?

What other and truer reason did they urge?

What had God to say about this request of the people?

What good did Saul accomplish?

Why was Saul rejected by God from being king?

How did Saul come to his end?

Over what tribe did David rule alone for seven years?

Give the boundaries of David's kingdom at its largest.

What did David do for the establishment of religion, and in what city?

Into what bitter sin did David fall?

What great sorrow came to David toward the close of his life?

In general, what may we say of David's religious life at the beginning
and the close of his career?

How did Solomon begin his reign?

What noted building did he erect in Jerusalem?

In what way did Solomon sin in his alliances with other kings?

Where had God given directions as to what course of action any king of
his people should pursue?

Lesson 8

Rehoboam to Hoshea

Old Testament Division--Fourth Period (Continued)

LEADING PERSONS

    #Rehoboam.#--Ascended the throne on death of Solomon, his
    father. Rejected wise counsel and angered his subjects (1
    Kings 12:1-20).

Israel, the Northern Kingdom.

    #Jeroboam I.#--Set up as king by the ten tribes in revolt
    (Israel, or the Northern Kingdom), erected two golden calves
    for worship (1 Kings 12:25-33).

    #Ahab.#--Followed Omri as ruler of Northern Kingdom (1 Kings
    16:28). Married Jezebel, who established a heathen worship (1
    Kings 16:31).

    #Elijah and Elisha.#--Prophets of God, sent to stay the
    wickedness of the Northern Kingdom. Elijah enters remarkable
    contest with Ahab (1 Kings 17:1 to 18:46. See also 1 Kings
    21). For elaboration of this story see Lesson 10.

    #Jehu.#--Ruler of the nation; tried to abolish Baal worship
    (2 Kings 9, 10). His reforms partially successful. His son
    Jehoahaz continued in gross idolatry (2 Kings 13:2-9).

    #Jeroboam II.#--Ruler of the Northern Kingdom. His reign
    marked by great outward prosperity, but continued inward
    decay (2 Kings 14:24). The time of the prophecy of Amos (read
    the whole book) and of Hosea.

    #Hoshea.#--Last of the kings. Samaria captured by the King
    of Assyria, and Israel taken captive. Read 2 Kings 17:1-41.

    #Shalmaneser.#--The Assyrian king.

#TIME.#--982 B. C. to 718 B. C.

#PLACES.#--Shechem, Bethel, Dan, Mt. Carmel, Jezreel, Horeb, Samaria,
Cherith, Zarephath.

#SIGNIFICANCE OF EVENTS.#--God's unceasing efforts to save his people
from their sins are marked by the sending of prophets, like Elijah and
Elisha, at a time when wicked kings had led the people into abominable
idolatry.

The Divided Kingdom. Israel, or the Northern Kingdom

#65. Rehoboam Becomes King.#--After the death of Solomon his son
Rehoboam ascended the throne. At once there came to him a delegation
headed by Jeroboam, asking for relief from the intolerable taxation
that Solomon had levied. Rehoboam, guided by the foolish counsel of
his hot-headed young men, replied roughly, saying, "my little finger
is thicker than my father's loins" (1 Kings 12:1-20). At once the men
of Israel revolted, and set up Jeroboam to be their king. From that
time on, to the end, the kingdom was divided, and many times the one
part was antagonistic to the other.

#66. The Northern Kingdom.#--Jeroboam as its first king, fearing that
if the religion of the two peoples remained substantially the same,
and if his people went regularly to Jerusalem, the capital of the
Southern Kingdom, to worship, they would be alienated from him,
devised a system of calf worship, and set up two golden calves, the
one at Bethel, just over the border of Judah, and the other at Dan, in
the extreme north of his domain. To these two centers of worship he
invited his people to resort, in order to keep them from assembling
with the men of Judah in Jerusalem. "It is too much for you," he said,
"to go so far as to Jerusalem; behold your gods right in your midst"
(1 Kings 12:25-33). All this he did in utter defiance of God's
command, "Thou shalt not make unto thee any graven image," and in
spite of the bitter experience of Israel in the wilderness in the
matter of the golden calf that Aaron made.

#67.# This action on the part of Jeroboam "set the pace" for the
Northern Kingdom, and from that day to the end of their history the
land was full of gross idolatry. Not that all the men of the Northern
Kingdom refused to follow Jehovah, for this was not the case, but the
rulers were leaders in one form or another of idolatry.

#68. Ahab and Jezebel.#--In 925 B. C. Ahab ascended the throne of the
Northern Kingdom. He married Jezebel, the daughter of Ethbaal, king of
the Sidonians, a most masterful and wicked woman. She led her husband
to establish the worship of Baal and Ashtoreth, nature divinities,
whose worship was connected with most abhorrent practises. Not only
so, but between them they did their best to root out all those who
persisted in the worship of the God of Abraham. They persecuted the
sons of the prophets, and put them to the sword. It was now no longer
safe to try, even in secret, to worship the God of truth.

#69. Elijah and Elisha.#--It was just at this time that God in his
mercy sent two very great prophets to Israel to try to win them back
to their allegiance to the God of Moses and the Patriarchs. This, the
student will remember, was one of those periods which was mentioned in
the introduction, in which the narrative is amplified and the miracle
multiplied, as betokening that the period was of great importance.
Elijah and his successor, Elisha, did their best to stay the downward
tendency of their people, but quite largely in vain. For a while it
seemed as though there was to be some real reformation. But it did not
last long, and soon the people, led astray by their rulers, lapsed
into idolatry once more.

#70. Jehu.#--The one bright spot in all this sad story of the decline
of the Northern Kingdom is found in the story of Jehu, 891 B. C. (2
Kings 9, 10.) He dealt drastically with the worshipers of Baal, and
tried his best to put a final stop to all Baal worship. He ruled about
twenty-eight years. His son Jehoahaz continued the sin of calf
worship, and led his people once more into the downward path.

#71.# Under #Jeroboam the Second# the Northern Kingdom attained much
outward prosperity, but its spiritual life did not improve at all.
Men became greedy of gain, and worldliness and sin of gross
description gained the upper hand. It was possibly during this reign
that God sent the prophet Amos to bear witness against the sins of the
rulers and people. At this point read the prophecy of Amos, and try to
realize how earnestly he pleaded with the men of Israel to return to
the worship of the God of their fathers. But it was all in vain.
Israel was joined to his idols.

#72. Hosea#, too, comes at about this same time, and he did his best
to win Israel back from their apostasy. He has well been called the
"pleading prophet," for his tenderness is most touching. Yet all in
vain were his pleas. Israel would have none of them.

#73. Hoshea, Last of the Kings.#--At last the Divine patience seems to
have been exhausted, and God gave the Northern Kingdom over into the
hands of its enemies, and they were marched off into captivity. Hoshea
is the last of the kings of Israel, and during his rule the King of
Assyria captured Samaria, and led the people off into a strange land.
Here let the student carefully read 2 Kings 17:1-41 to see the résumé
that the sacred writer gives of the reasons for the final catastrophe
that befell Israel. It was on account of their sins that they were
suffered to experience these dire disasters.

#74.# In the place of the deported people, the Assyrians, in
accordance with the customs of those days, placed peoples from alien
lands in their stead. In this manner the population of Samaria became
much mixed, and the false worship of these idolatrous peoples became
the religion of the land of the Patriarchs in its northern portion.
This will account for the hostility between Jew and Samaritan which we
find in the days of Nehemiah, and even as late as the times of our
Lord.

Test Questions

What led to the disruption of the United Kingdom?

Who was chosen king over Israel, or the Northern Kingdom?

Of what was Jeroboam afraid at this time?

What did he do to hold his people from possible allegiance with
Judah?

Where were the golden calves set up?

Whom did Ahab marry?

What innovation in matters religious did Jezebel introduce?

How did she treat those who desired to worship Jehovah?

What two great prophets did God send to Israel at this time?

Was the mission of Elijah and his successor permanently effective?

How did the kingdom fare under Jeroboam II?

Was religion any better off for this prosperity?

Name two prophets whom God sent at this time to try to win his people
back to himself.

Were these two prophets successful?

Under what king was Israel at last carried into captivity?

Who were placed in the land of Israel to take the place of the
deported captives?

What was the result of this mingling of races and religions?

Lesson 9

Abijam to Zedekiah

Old Testament Division--Fourth Period (Continued)

LEADING PERSONS

    #Abijam.#--Son of Rehoboam. Reigned three years (1 Kings
    15:1-8).

    #Asa.#--Son of Abijam. Reigned forty-one years (1 Kings
    15:9-24). Made some effort as a reformer.

    #Jehoshaphat.#--Son of Asa. Brought Judah great success (2
    Chron. 17:1 to 20:37).

    #Jehoram.#--Did evil like unto Ahab (2 Chron. 21:6). Ahaziah
    followed (2 Chron. 22:4) and was succeeded by Queen Athaliah,
    worse than her predecessors (2 Chron. 22:10 to 23:15).

    #Joash# was a very good ruler; he began his reign at seven
    years of age. Repaired the Temple (2 Chron. 24:1-27).

    #Amaziah, Uzziah, Jotham.#--Not remarkable in any way (2
    Chron. 25:1 to 27:9).

    #Ahaz.#--An evil king; caused his children to pass through
    the fire to idols (2 Chron. 28:3).

    #Hezekiah# was the best king so far (2 Chron. 29:1 to 32:33).
    Isaiah was influential and the Passover was restored.

    #Manasseh# was the worst king in many ways, putting an idol
    in the Holy of Holies (2 Chron. 33:1-20; 2 Kings 21:1-18).

    #Josiah# was a good ruler, beginning at eight years of age.
    The Temple was repaired, the Law was read, and reform was
    established (2 Kings 22:1 to 23:30).

    #Zedekiah.#--After Josiah's reign matters grew worse until
    under Zedekiah captivity came (2 Kings 25:1-21).

    #Outside Nations# that played their part in this catastrophe
    were Assyria, Babylon, Syria, Egypt.

#TIME.#--966 B. C. to 588 B. C.

#PLACES.#--Judah, Jerusalem, Babylonia.

#SIGNIFICANCE OF EVENTS.#--The influence of leadership is shown in a
marked degree in the history of Judah; "like king, like people." It
was many times demonstrated that one good man could turn the whole
nation God-ward. At last, as in the case of Israel, Judah is given
into captivity.

The Divided Kingdom. Judah, the Southern Kingdom

#75. The Kingdom of Judah# lasted one hundred and thirty years longer
than that of Israel. This was largely owing to the greater loyalty of
Judah to the law of God. Nevertheless even under the rule of Rehoboam,
their first king, Judah showed an evil tendency to depart from the law
of God (1 Kings 14:21-24). There is no record, however, that Rehoboam
officially tried to influence the people toward idolatry, as did
Jeroboam. Probably the very fact that the temple was in the capital of
Judah held him and the people, in some measure at least, to the right
manner of worship. Abijam, Rehoboam's son, followed in the footsteps
of his father. But his son, Asa, was a much better man, and he made
efforts at reform. Though he was not sufficiently radical in his work,
he was a great improvement on his predecessors.

#76.# Under #Jehoshaphat# Judah reached the height of her power. "He
walked in the first ways of his father David, and sought not unto the
Baalim" (2 Chron. 17 to 20:37. Also 1 Kings 22:41-50).

#77.# Once more, under #Joash#, Judah enjoyed a sovereign who had in
him much of godliness. He repaired the temple and did much to restore
the true worship of God.

#78.# After a period of varying vicissitudes we find Ahaz on the
throne of Judah. He did that which was evil in the sight of the Lord,
and caused his son to pass through the fire, i. e., he sacrificed him
to heathen idols. He introduced calf worship, and set up "high
places," for false worship on every hill and under every green tree (2
Kings 16:1-4). Had it not been that his son Hezekiah was more godly
than he, the doom of Judah might have been much hastened. During his
reign Israel was carried captive.

#79.# Under #Hezekiah#, however, we see great reforms going on. He
removed the high places, cut down the groves, and even brake in pieces
the brazen serpent that Moses had made, for to it the people had been
offering incense (2 Kings 18:1-8). He was the best of all the kings of
Judah, and had his successors followed in his footsteps, there need
have been no captivity of Judah to record. In his reign it was that
God gave Judah signal deliverance from the hosts of Sennacherib.

#80.# Alas! that so godly a king should have been followed by so
worthless a man as his son #Manasseh#. He was perhaps the very worst
of all the kings of Judah. Now we see the high places rebuilt, and
idolatrous altars to Baal established. But more than this. He went
farther than any before him, in that he took the Ark of the Covenant
out of the Most Holy Place, and put there a graven image. So the
record says that Manasseh did more to seduce the people to sin than
all the nations whom the Lord removed to make place for his people.
Truly a dreadful record for one who sat on the throne of David.

#81.# Once more the people have respite, however, for #Josiah#,
Manasseh's grandson, was a very different type. He was only eight
years old when he began to reign, but he tried to do that which was
right in the sight of God. The deserted temple was repaired, the law
was discovered and studied, the Covenant was publicly renewed, the
idol in the Most Holy Place was taken away, and burned with fire, and
the high places were largely destroyed. Moreover, he broke down the
altar at Bethel that Jeroboam had originally erected. He
re-established the celebration of the feast of the Passover, which had
long been neglected. His efforts at reform were extended even to the
dominions of the Northern Kingdom, though with no permanent effect
(see for all this 2 Chron. 34, 35, and 2 Kings 22:1 to 23:28).

#82.# From the time of the death of Josiah, the downward tendency of
Judah was steadfast. At last the end, long delayed through the mercy
of God, came, and under Jehoiachin the overthrow was complete, and
under his son Jehoiakim Judah was marched off in captivity to the land
of Babylon. Thus sadly was fulfilled all that God had warned his
people of, and the day of retribution came just as predicted.

#83. Other Nations.#--In all this sad drama of course outside nations
played a prominent part. Assyria, Babylon, Syria, Egypt, all come into
view. But none of them could have wrought the havoc that they did had
it not been for the recreant part that Israel on the north and Judah
on the south played. He who brought them all out of Egypt with a
mighty hand and an outstretched arm could and would have delivered
them from all their foes had they been loyal to him. All the blessings
of Deuteronomy 28:1-14 might have been theirs had they only hearkened
to the commandments of God by the mouth of his servant Moses. But as
it was, all the dreadful curses of Deuteronomy 28:15-68 (be sure to
read these passages) came on them, and all on account of their
idolatry and vileness.

#84. Isaiah and Jeremiah.#--Nor did the kings and people sin thus
grievously because they had no prophets to warn them. Just as God sent
Elijah, Elisha, Amos, and Hosea to warn and woo the Northern Kingdom,
so he sent the great Isaiah and Jeremiah to warn the men of the
Southern Kingdom. Plainer warnings, grander promises, better counsels
than these prophets gave, have never been uttered by human lips. For
about sixty years, beginning in the reign of Uzziah, Isaiah pleaded
with the nation. He lived and prophesied during the reigns of Uzziah,
Jotham, Ahaz, and Hezekiah, and all through these days he was faithful
to his mission. Sometimes he was heeded, and sometimes he was scoffed
at, but ever and always he was faithful. So too was Jeremiah, whom
nothing could turn from the integrity of his course. For the most part
mocked at, traduced and ridiculed by the leaders, these men were
helpless, for the minds and hearts of rulers and people were set on
mischief. But though hand joined in hand, evil was sure not to go
unpunished, and so the end came.

#85. Captivity.#--What a contrast between Israel marching triumphantly
into the land, and Israel (and later on, Judah) marching out of the
land in chains and humiliation! Through faith they conquered Jericho,
and through lack of faith they themselves were at last conquered, and
taken off into a land of shame and sorrow.

Test Questions

How long did the Kingdom of Judah last?

How much longer did it last than the Kingdom of Israel?

What reason may we assign for this?

Under what king did Judah reach the maximum of her power?

Name the next king who ruled the nation in the fear of God.

How did Ahaz provoke the Lord to anger especially?

Who was probably the best of all the kings of Judah?

How did the son of Hezekiah act when he came to the throne?

What particularly evil deed did he do in connection with the temple?

Under what king did Judah enjoy great reforms?

How far did Josiah try to extend his reforms?

Name some of the nations who opposed Israel and Judah?

Would these nations have succeeded had God's people been loyal to him?

Give the names of two great prophets of Judah.

How long did Isaiah continue to prophesy?

Mention the contrast between God's people marching in to and out of
the land.

What was the cause of their final disaster?

Lesson 10

Elijah.

Old Testament Division--Fourth Period (Concluded)

LEADING PERSONS

    Ahab and Jezebel, and Ahaziah, rulers; Elijah and Elisha,
    prophets. See Lesson 8.

    #Notable Events# in the life of Elijah. Challenged Ahab (1
    Kings 17:1). Sought solitude at Cherith (1 Kings 17:2-7).
    Dwelt with the widow of Zarephath (1 Kings 17:8-24). Entered
    great contest with prophets of Baal (1 Kings 18:1-40).
    Offered a prayer for rain (1 Kings 18:41-46). Took flight in
    despondency to Beersheba (1 Kings 19:1-8). Received
    revelation from God at Horeb (1 Kings 19:9-21). Rebuked Ahab
    and Jezebel for unlawfully taking Naboth's vineyard (1 Kings
    21:1-29). Declared judgment upon Ahaziah (2 Kings 1:1-18).
    Carried from earth in a chariot of fire, his prophet's mantle
    falling upon Elisha (2 Kings 2:1-18). Reappears on the Mount
    of Transfiguration (Luke 9:28-36).

#TIME.#--925 B. C. to 900 B. C.

#PLACES.#--Samaria, Brook Cherith, Zarephath, Mt. Carmel, Beersheba,
Horeb, Mt. of Transfiguration.

#SIGNIFICANCE OF EVENTS.#--The contest of true religion with heathen
beliefs is brought to a sharp focus in Elijah's time; and the
battle-line there drawn so sharply has ever been a challenge for
Christian courage in later days.

Elijah, the Great Speaking Prophet

#86. Elijah's Mission.#--All the prophets spoke, though some of them
wrote as well, like Isaiah and others. We call Elijah a speaking
prophet because we have but one record (2 Chron. 21:12-15) of anything
that he wrote. Elijah was sent by God to the Northern Kingdom at the
time of Ahab and Jezebel, to try and stay the tide of idolatry that
was threatening to overwhelm the land. Ahab and Jezebel had
established the worship of Baal and Ashtoreth, two nature divinities
of the heathen world. To turn back this tendency God sent this man of
the desert. Of his early life we know nothing. He appears before us
suddenly, as a man in the full tide of life. He was from Gilead, and a
man of action, most emphatically. To get a good idea of the man, we
may set him forth as seen in six notable scenes.

#87. First Scene:# Elijah and Ahab.--This is where he meets the king,
and announces that as the God of Israel lives, there shall not be dew
or rain in all the land, excepting at the word of the prophet. Note
here the significant nature of this challenge. The two divinities that
the people were now forced to worship were supposed to preside over
the processes of nature. Just in their realm of influence, therefore,
Elijah challenges them, and claims that his God has given to him power
over the forces of nature, such as neither Baal nor Ashtoreth
possessed. Then Elijah disappears, no one knows whither.

#88.# Now follows the fulfilment of his prediction. The season for the
early and for the latter rain comes and goes, and still there is no
rain. Probably some said, "This is unusual, but of course things will
even up next year, and we shall have an abundance of rain." But the
next year came and went, and still the heavens were as brass. Ahab now
tries to discover this man who holds the key of the heaven, that he
may force him to unlock the clouds. But in vain. The third year comes
and goes, and still there is no rain, while the land is dry and
parched, and even the king finds it hard to get food for his horses.
At the same time there are some who call attention to the most
unwonted fact that not only has there been no rain, but that even the
dew has not been seen for three years.

#89. Second Scene.#--Now comes the second encounter between the
prophet and the enraged monarch. Most dramatic is this brief
interview, in which Ahab charges Elijah with troubling Israel, and
Elijah throws the charge back in his teeth. Then comes the further
challenge on the part of the prophet to the priests of these two
nature divinities, to test their power on Mount Carmel. The scene
there is too familiar to need detailed description. Suffice it to
remind the student that Baal's priests were powerless to make good
their claim that their gods held control over the forces of nature.
Elijah, however, proves that Jehovah is the God of nature, and holds
all things in his hands, for his prayer is answered by fire, and the
sacrifice is consumed, with the wood and the water and the very dust
that lay around so abundantly. Now comes the confession of the people
that Jehovah and not Baal is the true God. Then comes the rain at
Elijah's petition, and the second great scene in the life of this man
closes.

#90. Third Scene.#--Very different is this from either of the two
others. We see this man sitting discouraged under a juniper tree, and
asking God to take away his life, as he is not better than his
fathers. Is this the same hero whom we saw standing in all his triumph
before the king? Yes, the same. How then account for the difference in
his mien? Probably because of the reaction that came after the
exciting contest with the priests of Baal, and the consciousness that
he had not won as great a victory for Jehovah as he had anticipated.
For as soon as the prophets of Baal had been slain, Jezebel, instead
of yielding, had sent word to Elijah that she would kill him within
twenty-four hours. It was this apparent failure that most probably
discouraged the prophet, so that all his work seemed to him to have
come to naught. Note now how God comforts his servant, how he
ministers to his body, by food and rest, and to his mind by assuring
him that he is wrong in thinking that he only remains as a true
worshiper of Jehovah. Furthermore, God sends him to Horeb, where Moses
learned so many lessons in things divine, and there God speaks to
Elijah and gives him further work to do, so that when the prophet
comes forth from his communion with God, he is again the stern man of
duty that he was before. (Three great men learned much at Horeb:
Moses, Elijah, and Paul the Apostle, for when he went to Arabia, it
was probably Horeb to which he journeyed.)

#91. Fourth Scene.#--Again Elijah and Ahab are face to face. Ahab has
coveted the vineyard of Naboth, to make out of it a garden of herbs.
Naboth, as was his right, would not part with the inheritance of his
fathers. Ahab does not dare use violence to secure possession. But
Jezebel has no such scruples. With bribery and perjury, she soon has
poor Naboth convicted of blasphemy, and stoned to death. Then his
estate passing to the crown, she tells her husband to arise and take
possession. Just as Ahab reaches the vineyard, lo! Elijah confronts
him. The prophet was the last man whom the conscience-stricken king
desired to see, particularly at that very moment. "Hast thou found me,
O mine enemy?" he exclaims, in horror. Then comes the righteous
prophet's stern denunciation of the guilty king, and so the interview
closes.

#92. Fifth Scene.#--Now we are in the country east of the Jordan. Two
men are journeying together, and we recognize them as Elijah and his
successor Elisha. Suddenly there comes a supernatural rushing of what
seem to be chariots and horses of fire. The elder of the two is caught
up, and carried into heaven, while the younger, in amazement and awe,
cries out, "My father, my father, the chariots of Israel and the
horsemen thereof!" As suddenly as Elijah came to the scenes of his
activity, so suddenly did he disappear.

#93. Sixth Scene.#--More quiet than any of the others is this scene.
We are now on the Mount of Transfiguration. The Master is there, and
three of his disciples. Suddenly there appear two others in glory with
the Master. They are the great lawgiver, Moses, and the great prophet,
Elijah. They are talking with Jesus of his death which was now soon to
take place in Jerusalem. Then, the conversation having come to a
close, the two visitors from the other world disappear, and the Master
is left alone with his astonished disciples.

#94.# Stern, with the fear of God before his eyes, and no fear of man
in his heart, stands this man of God, Elijah. A benediction to Israel
God meant him to be, but alas! Israel rejected him, as it did the
other prophets whom God in his mercy sent, and so Israel pushed on to
its own final ruin. For the material used in this sketch look at 1
Kings 17, 18, 19, 21, and 2 Kings 2.

Test Questions

What divinities was Israel worshiping at the time that Elijah
appeared?

What relationship to nature were these two divinities supposed to
hold?

Give the first scene in the life of this prophet.

What significance was there in his challenge?

Give the second scene with Ahab. Where did the contest between Elijah
and the prophets of Baal take place?

What was the significance of this scene?

Where next do we see Elijah?

What probably was the cause of his discouragement?

How does God deal with his servant at this time?

Where does Elijah now go, and what effect does his communion with God
have on his spirit?

Give scene four.

Tell the story of Naboth and his vineyard.

Where next do we find the great prophet?

Who was Elijah's successor?

What is the last scene in the experience of Elijah that we find in the
Bible?

Lesson 11

Return from Captivity

Old Testament Division--Fifth Period

LEADING EVENTS AND PERSONS

    #Return from Captivity.#--After seventy years, Cyrus, king of
    Persia, allowed the Jews to return to Jerusalem to rebuild
    the Temple under Zerubbabel (Ezra 1:1-11). Altar set up once
    more (Ezra 3:1-7). The Temple begun (Ezra 3:8, and following
    passages). The prophets Haggai and Zechariah encouraged the
    people (see books under their names).

    #Sixty years# elapsed of which we know nothing.

    #Ezra goes# to Jerusalem to institute reforms, such as
    prohibiting mixed marriages of Jews with other nations (Ezra
    7:1 to 9:15). He interpreted the law (Neh. 8:1-18) and
    celebrated the Feast of Tabernacles.

    #Nehemiah#, cup-bearer to Artaxerxes, the king. Became
    solicitous for the city of Jerusalem and its broken walls,
    prayed for guidance, and was rewarded by the king's
    assistance (Neh. 1:1 to 2:8). Opposed by Sanballat (Neh.
    2:19, 20; 4:1-8; 6:1-14). A great popular religious festival
    was held (Neh. 8:1-18). Judah was set apart from strangers
    (Neh. 9:1-38; 13:1-3). The law of the Sabbath was enforced
    (Neh. 13:15-22).

#TIME.#--538 B. C. to about 400 B. C.

#PLACES.#--Babylon, Jerusalem.

#SIGNIFICANCE OF EVENTS.#--The return to Jerusalem and the institution
of reforms were events of tremendous import to the Jews, and the
faithfulness of a few men was given high recognition. The rebuilding
of the Temple and reconstruction of the city walls looked forward
through four centuries to the fitting setting for the scene of the
coming Messiah.

The Captivity and the Return

#95. Condition During Captivity.#--The captivity of Judah lasted
seventy years, dating from the first captivity under Jehoiakim, 605
B. C., when among others Daniel was taken captive. The lot of the
captives in Babylon was bad enough, but it was not by any means as
severe as the bondage in Egypt. Quite a number of the captives, such
as Daniel, Zerubbabel, Nehemiah, occupied positions of great trust and
emolument. Still, by the rivers of Babylon, Judah did mourn and weep,
as her people thought of Jerusalem and its vanished glories.

#96. The Return.#--The seventy years having been completed God stirred
up the spirit of Cyrus, king of Persia, and he issued a decree
allowing all Jews who so desired to return to their own land. He also
gave them many vessels of gold and silver that Nebuchadrezzar had
taken from the Temple, that they might use them in the new house of
God which they were to build. Zerubbabel led the caravan from Babylon
to Jerusalem. Arrived in Jerusalem, they began their work by erecting
the altar first. This was right, as the altar was the foundation of
all the temple services. Altars existed long before temples had been
built. For a while the building of the temple was interrupted by the
foes of Judah, but at last it was completed, the people being
encouraged by the prophets Haggai and Zechariah. So they dedicated the
temple with much joy, and restored the sacrifices as Moses, the man of
God, had commanded. For all of this see Ezra 1-6 and the books of
Haggai and Zechariah.

#97. Ezra.#--Now comes a period of about 60 years, in which we have no
knowledge of the condition of affairs in Jerusalem. At last, however,
Ezra, the scribe, goes up to the Holy City, and with him a number of
patriotic Jews. The work of Zerubbabel was the rebuilding of the
temple. That of Ezra was emphatically the reformation of religion
among those who were in Judah and Jerusalem. There was much danger
that through intermarriages with the people of the land the Jews would
again abandon the religion of their fathers. A large part of Ezra's
effort was aimed against this evil. The people declared their
willingness to do as Ezra dictated, and so the danger from this
direction was for the time being avoided.

#98. Nehemiah.#--Soon after this we come to the story of Nehemiah. He
was cupbearer to Artaxerxes, a position of much ease and wealth. But
the welfare of Jerusalem lay near his heart, and he made it his
business to know how matters were progressing in that city. Certain of
his brethren at one time brought him evil tidings from there. In
consequence he betook himself to prayer that God would give him such
favor in the eyes of the king that he would allow him to go to
Jerusalem and build the walls that had been thrown down. In those days
a city without walls was in a pitiful condition, exposed to the
assaults of all its foes. For four months Nehemiah prayed without any
visible answer. Then it came at last in a moment. One day at the table
the king noticed that the face of his cupbearer was sad. "Why is thy
countenance sad?" he inquired. Then Nehemiah (after an instant of
silent prayer) told the king all that was in his heart. At once the
permission was given him for which he had waited and prayed for four
months. So off he started as soon as possible.

#99. Nehemiah's Prayer.#--Note just here the nature of Nehemiah's
prayer. It was not like so many modern prayers, one for _ease_. No, it
was a prayer for opportunity to make _sacrifice_ and bear _heavy
burdens_ for the sake of Jerusalem. If all the church were in this day
to pray for an opportunity to bear burdens and make sacrifices, what
do you think the effect would be on the advance of the kingdom of God
on earth?

No sooner did Nehemiah reach Jerusalem than he inspected the walls to
see exactly the condition in which they were. Then he assembled the
rulers and told them of his plans, and heartened them for the work. He
divided the work among the families, thus giving each one a specific
task, and encouraging the spirit of true rivalry. "To every man his
work," seems to have been his excellent motto. So the people got to
work with enthusiasm.

#100. Opposition.#--Of course there was no lack of opposition, for all
good causes have opponents. But none of these things in any way moved
this grand man from his purpose, or abated in any degree his
enthusiasm. With sword in one hand and trowel in the other the people
pushed the work forward, while over all Nehemiah watched with
unceasing care. His vigilance is apparent from the fact that for
nearly two months he never put off his clothes. So in fifty-two days
the work was completed, and the people's hearts were filled with joy.
Under his rule was gathered what has sometimes been called the first
Sunday-school on record (Neh. 8). He knew that it was on account of
the ignorance of the people of the Word that they fell so easily into
sin. So he gathered them all together, and Ezra read and explained the
law of Moses in their hearing. In this connection, too, they
celebrated the feast of tabernacles, in commemoration of the
wanderings of Israel in the wilderness.

#101.# Ever watchful of the spiritual welfare of his people, Nehemiah
instituted reforms in the matter of Sabbath-keeping, and of usury, and
of idolatrous intermarriages with the people of the land. His labors
never ceased, for he seems to have realized that "eternal vigilance"
was the price of true godliness, in the midst of idolatrous
surroundings.

#102. Results of the Captivity.#--In this matter of the captivity, the
most important thing for us to bear in mind is that the people were
cured by their experience of all forms of idolatry. Up to that time
this had been their besetting sin, into which they were ever falling.
From the time of the captivity and return onward to the present day
the Jew has been a strict monotheist. Though scattered to the ends of
the earth, never again has he fallen into this pit of iniquity and
this slough of despond. This is a most remarkable fact.

Test Questions

How long did the captivity of Judah last?

Give the three most prominent names of those who had to do with the
return and the subsequent reforms.

Who first led the Jews up out of Babylon?

What was the chief work of Zerubbabel?

How did he begin the building of the temple?

Name the two prophets who encouraged the people in this work

How long a period is there between Zerubbabel and Ezra?

What was Ezra's chief work in Jerusalem?

What was Nehemiah's position at the court of Artaxerxes?

For what in reality was Nehemiah praying?

How long was his prayer unanswered?

How long was Nehemiah in building the walls?

What illustration is given of his fidelity to this work?

What other reforms did Nehemiah strive to inaugurate?

What is the most noticeable thing about the religious life of Judah
during and after the captivity?

Text Questions for Review

Lessons 6 to 11

1. In what order were the various parts of the land of Canaan
conquered?

2. What was the cause of each period of oppression in the time of the
Judges?

3. Who brought relief from the oppression of Midian?

4. What was the political condition of the people in the time of the
Judges?

5. What reasons did the Israelites offer for wanting a king?

6. Give instances of Saul's hatred toward David.

7. Over what tribe did David rule alone for seven years?

8. Give the boundaries of David's kingdom at its height.

9. What noted building did Solomon erect in Jerusalem?

10. Why were the people finally dissatisfied with the king?

11. When the United Kingdom was divided, who was chosen king over the
Northern Kingdom?

12. Name the Northern and the Southern Kingdom.

13. What king tried to restore the worship of Jehovah?

14. Name two prophets of the time of Jeroboam II.

15. Under what king was Israel carried into captivity?

16. Which lasted longer, the kingdom of Israel or of Judah? How much
longer? Why?

17. Under what kings did Judah have great reforms?

18. Name two great prophets of Judah.

19. Describe and locate the contest between Elijah and the prophets of
Baal.

20. Tell the story of Naboth and his vineyard.

21. How long did the captivity of Judah last?

22. Name the three most prominent persons that had to do with the
return.

23. What was Zerubbabel's great work?

24. What two prophets encouraged the work?

25. What was Ezra's work in Jerusalem? Nehemiah's?

Lesson 1

New Testament Division

PRINCIPAL EVENTS

    #Interval# between the Old and the New Testament--four
    hundred years of silence. Governmentally, this period was
    divided between Persian, Greek, Maccabean, and Roman rule.

    #Prelude# of angelic ministration. Message to Zacharias (Luke
    1:5-20). Annunciation to Mary (Luke 1:26-38). Angelic chorus
    on Bethlehem's plains to shepherds (Luke 2:1-18). Warning to
    Joseph to flee from Herod (Matt. 2:13). The first thirty
    years of the life of Jesus are referred to but slightly in
    the Bible.

    #First Period.#--Six months of preaching by the "forerunner,"
    John the Baptist (Matt. 3:1-13; also parallel passages).

    #Second Period.#--The entire life of Jesus, from the baptism
    at Jordan to the crucifixion, resurrection, and ascension.
    (See entire Gospel narrative.)

    #Third Period.#--From Pentecost, the outpouring of the Spirit
    and admission into the church of three thousand in one day
    (Acts 2:1-40). Gentiles admitted to the church (Acts
    10:1-48). The first persecution (Acts 5:17-40). The martyrdom
    of Stephen (Acts 6, 7).

    #Fourth Period.#--The time of the Gentiles--the period in
    which we now live (Rom. 11:25; Luke 21:24).

    #Fifth Period.#--Will begin with "the lifting of the veil"
    from the eyes of Israel (2 Cor. 3:15, 16). The close of this
    period will be a time of great blessing (Rom. 11:15).

    #The end# will witness the final triumph of the religion of
    the Messiah over Jew and Gentile.

#TIME.#--About 400 B. C. to present time.

#PLACES.#--Palestine and Egypt; for the Third Period see later maps.

#SIGNIFICANCE OF EVENTS.#--The New Testament marks the change from the
old dispensation of priests as mediators, to the new, when "Jesus
Christ became the propitiation for our sins, and not for ours only,
but for those of the whole world!"

The New Testament Preview

#103. Interval.#--Between the close of the Old Testament Period and
the opening of that of the New Testament there is an interval of four
centuries of silence.

#104. Prelude.#--This is largely angelic in character. To Zacharias
comes the message of the birth of the forerunner. Then follows the
angelic annunciation to Mary herself. This in turn is followed by the
angelic message to the shepherds and the heavenly chorus on
Bethlehem's plain. Heaven stoops to earth to announce its glad
tidings. A new creation is heralded, better and grander even than that
of the opening chapters of Genesis. One or two events are then
recorded in the early life of the Holy Child, and then there is
silence for thirty years. It is as though the prelude should end all.
But no, the story will not end with mere prelude. It will go on its
course till the very last act.

#105. First Period.#--_From John to Jesus._ Suddenly John the Baptist
breaks on our vision, for his short but decisive part. His message is
twofold, and is comprised in the words "Repent," "Prepare." For six
short months this fiery preacher calls the nation to prepare for what
God has in store for it. Multitudes gather and hearken. Then comes
Jesus from Nazareth, and John almost in one breath calls him "Son of
God" and "Lamb of God." Two apparently irreconcilable titles, for the
one means power and exaltation, and the other sacrifice and
humiliation. How these two titles were to blend in one character will
be seen in the following acts of the Divine dealing with men.

#106. Second Period.#--_From Jordan to the Mount of Olives._ Three and
a half years was this in duration. Short as compared with any one of
the Old Testament stories, but far more significant, and more full of
the Divine revelation of God's mercy and justice. Now miracles
multiply as never before, for now, as never before, the Divine comes
down to man and holds communion with him. Now truth is made clear as
no patriarch or prophet ever saw it. Truly in this period, "Great was
the mystery of godliness; he who was manifested in the flesh." With
this period we shall deal more in detail later on in these lessons, so
we make but brief allusion to it in this place. Suffice it to say that
not in all the history of this world were there ever three years and a
half so filled with benediction for mankind as were these of the
second period.

#107. Third Period.#--_From Pentecost to the Turning to the Gentiles._
Pentecost was the birthtime of the Christian Church. No Pentecost, no
Acts of the Apostles. No Acts of the Apostles, no Christian Church. In
that case the world of to-day would be heathen, Muhammadan and Jewish.
At Pentecost more were brought to an acceptance of Jesus as the
Messiah than Jesus himself had won in his whole active ministry. About
five hundred would seem to have been the number of believers after our
Lord's resurrection. Now in one day Peter wins and baptizes three
thousand. Thence onward the number of believers grows, till it numbers
thousands and thousands. But all these are yet Jews, or else
proselytes. The next step in this third period is the official opening
of the door to the Gentile world. This took place at Cæsarea, and to
Peter was given the joy and privilege of admitting Gentiles without
their first becoming Jews. Through Pentecost and the experience at
Cæsarea was in large measure fulfilled to Peter the "promise of the
keys" (Matt. 16:19), for he it was who received the Jews at Pentecost
into the church, and he too it was who opened the door of the church
to the Gentile world. How great this portion of Period Three, and how
significant to us, is apparent as soon as we realize that but for the
advance in Cæsarea we in this day would first have to become Jews
before we could be members of the living church. Had the Jews been
willing to receive the Nazarene as their Messiah, there is no telling
what sweeping measure of blessing they might not have received.
Certain it is that their history from that day to this would have been
very different from what it has been. Their rulers cried, "We have no
king but Cæsar," and from that time many of their people have had few
to rule over them but Czars, Sultans, Emperors, and hostile rulers.

#108. Fourth Period.#--_The Times of the Gentiles. In this period we
now are._ Here it behooves one to speak guardedly, for opinions
differ. The writer gives his interpretation of what the Word says.
When the Jews refused to receive Jesus as their Messiah, the Apostles
plainly said, "We turn to the Gentiles" (Acts 13:46). On account of
their hardness of heart, blindness came to Israel, and a veil fell
before their eyes. "A hardening in part hath befallen Israel, until
the fulness of the Gentiles be come in" (Rom. 11:25). Our Lord alludes
to this same truth when he predicts that Jerusalem shall be trodden
down of the Gentiles, until the times of the Gentiles be fulfilled
(Luke 21:24). That Jerusalem from the days of Titus to the present day
has been thus trodden under foot of the Gentile world is only too
manifest to all who know its sad history.

In this period our lot is cast, and thus we become actors in the great
Divine drama of the New Testament. Solemn thought, and one calculated
to make us feel the serious nature of our responsibility.

#109. Fifth Period.#--This is yet to come. It will begin with the
"lifting of the veil" from the eyes of Israel. When that is to begin
we know not, and it is neither safe nor wise to venture any guess. But
that it will come in due time is as sure as that all the other
predictions of Old and New Testament have had their commencement and
their close. It will be a great day, for, as the Apostle Paul says,
"if the casting away of them [Israel] is the reconciling of the world,
what shall the receiving of them be, but life from the dead?" (Rom.
11:15). That will be a day of vast ingathering into the kingdom of
God, and then Jesus shall see of the travail of his soul and be
satisfied.

#110. Then Comes the End.#--Jew and Gentile will then be one, and the
final triumph of the Redeemer will be ushered in. Then the ransomed
and redeemed of the Lord shall unite in singing praises to him who has
loved them and bought them, and has brought them home to glory. (There
are differences of opinion as to the last two periods in this New
Testament story. Let the student go to the law and the testimony, as
referred to above, and decide for himself whether the writer is upheld
in his laying out of these two great periods.)

Test Questions

How long an interval of silence is there between the Old and the New
Testament times?

Give the prelude to the New Testament Period.

In what does the first period consist?

How long does the first period last?

Give the title of the second period.

How long did this period continue?

What is the third period called?

Into what two divisions may this period be divided?

What was the significance of the admission of the Gentiles to the
church?

Give the fourth period.

Name the fifth period.

What Scripture is there in support of these two periods?

Lesson 2