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Title: Studies in Old Testament History
Author: Hurlbut, Jesse Lyman, 1843-1930
Language: English
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[Transcriber's Note: Italic text is set apart by _underscores_ and bold
text by =equal signs=.]


By Rev. Jesse L. Hurlbut, D.D.,

          AUTHOR OF


          New York: HUNT & EATON.      Cincinnati: CRANSTON & CURTS.

For All Sunday-School Workers.




The first of these is an inspiring talk with the superintendent upon the
duties of his office and how to perform them. The second is a thorough
explanation of the best methods of conducting a Sunday-school.

The Sunday-school experience of one hundred years has proved that
without well trained teachers success is only partial. Our list of
books, adapted both for private use and for normal teaching, is



          25 cents.

          CRAFTS. 40 cents.



          Bible History. By J. F. HURST. 40 cents.
          Christian Evidences. By JOSEPH ALDEN. 35 cents.
          Church History. By JOHN F. HURST. 40 cents.
          On Teaching. By JOSEPH ALDEN. 35 cents.
          English Bible. By J. M. FREEMAN. 40 cents.

=CHAUTAUQUA TEXT-BOOKS.= Price, 10 cents each.

          No. 22. On Biblical Biology.
          No. 28. Manners and Customs of Bible Times.
          No. 36. Assembly Bible Outlines.
          No. 37. Assembly Normal Outlines.
          No. 39. The Normal Class.
          No. 41. The Teacher Before his Class.
          No. 42. Outlines of Methodism.
          No. 49. Palestine.

For the many earnest teachers who desire to give their scholars a more
comprehensive course than that of the International Lesson Series a
series of Supplemental Lessons has been prepared. These are not intended
to displace the regular lesson, but to fill out its deficiencies, to
supplement it with other studies with which young people should be



          STRONG. Seven numbers. Sample set, 40 cents.

          =PALESTINE CLASS.= By J. H. VINCENT. Four
          leaflets. 2 cents each; 6 cents per set.

          Seven numbers. 2 cents each; 6 cents per set.

          M. G. KENNEDY. Eight numbers. 2 cents each; 10
          cents per set.

  New York: HUNT & EATON.      Cincinnati: CRANSTON & CURTS.







          AUTHOR OF

   "_A Manual of Bible Geography_," "_Outline Normal Lessons_,"
    "_Supplemental Lessons for the Sunday-School_," and "_Studies
    in the Four Gospels_."

          NEW YORK: HUNT & EATON

          Copyright, 1890, by
          HUNT & EATON,
          NEW YORK.


  PREFACE                                              5
  CHRONOLOGICAL TABLE                                  9
  HINTS TO STUDENTS                                   11
  HINTS TO TEACHERS                                   13
  THE COURSE DIVIDED INTO LESSONS                     14
  FIRST STUDY.--The Beginnings of Bible History       17
  SECOND STUDY.--The Wandering in the Wilderness      25
  THIRD STUDY.--The Conquest of Canaan                34
  FOURTH STUDY.--The Age of the Heroes                41
  FIFTH STUDY.--The Rise of the Israelite Empire      49
  SIXTH STUDY.--The Golden Age of Israel              56
  SEVENTH STUDY.--The Rival Thrones--Israel           63
  EIGHTH STUDY.--The Rival Thrones--Judah             71
  NINTH STUDY.--The Captivity of Judah                77
  TENTH STUDY.--The Jewish Province                   88


  Empire of David and Solomon         _Facing title-page._
  Canaan                                              16
  Old Testament World                                 19
  Modern Jerusalem                                    48
  The Divisions of Solomon's Empire                   62
  Solomon's Dominions                                 76
  Alexander's Empire                                  90


These dates are taken from the common chronology, and those earlier than
the Exodus are probably inaccurate. (See foot-note on page 22.) The
student will find that to commit this table to memory will give him
command of the most important facts of Bible history.

           1. The Deluge                       B. C. 2348
           2. The Dispersion of the Races        "   2247
           3. The Rise of the Empires            "   2200
           4. The Migration of Abraham           "   1921
           5. The Descent into Egypt             "   1706
           6. The Exodus from Egypt              "   1491
           7. The Battle of Beth-horon           "   1451
           8. The Death of Joshua                "   1426
           9. The Victory of Gideon              "   1245
          10. The Coronation of Saul             "   1095
          11. The Accession of David             "   1055
          12. The Division of the Kingdom        "    975
          13. The Fall of Samaria                "    721
          14. The Captivity at Babylon           "    587
          15. The Return from Captivity          "    536
          16. The Reforms of Ezra                "    450
          17. The Empire of Alexander            "    330
          18. The Maccabean Independence         "    166
          19. The Accession of Herod             "     40
          20. The Birth of Christ                "      4


THE New Testament is the outgrowth and development of the Old. There is
no revelation in the gospels or the epistles which is not in its essence
contained in the elder Scripture; though to make it manifest required
the incarnation of God's Son and the descent of the Holy Spirit.
Therefore, to understand the New Testament it is necessary to study the
Old Testament. We cannot appreciate Matthew's point of view of Christ as
the Messiah until we have looked upon the throne of David, and Solomon
in all his glory; the theology of Paul is blind until read in the light
of Moses and Isaiah; and Hebrews will obtain a new meaning when placed
side by side with Leviticus. Every chapter in the New Testament has its
references to parallel passages in the Old Testament.

When we open the Old Testament we find it, first of all, a book of
history. We are apt to look upon the Bible as a dictionary of doctrine,
wherein we are to search for sentences as proof-texts. But instead it
contains the story of redemption in the form of a history. We see how
God chose a family and pruned off its dead branches and caused it to
grow into a nation; then, how he trained and disciplined that nation
through fifteen centuries, until upon it blossomed the Divine Man. The
history of the Bible is the history of humanity, of literature, of
ethics, of religion, of doctrine; and no one who studies it carefully
will fail of an abundant reward for his endeavor.

In most works upon Bible history the purpose of the author seems to be
merely to arrange in chronological order a series of events without much
regard to their importance or their relations to each other. The
successive reigns of kings, the chronicles of courts, the reports of
battles form the contents of most histories, whether sacred or secular.
Works like these have their value in the statement of those facts which
form the basis and working material of history. But mere facts
chronologically arranged do not constitute a history, any more than
words alphabetically arranged constitute a literature. True history
records processes, the relation of cause and effect, the formative
influences and their result in national life. The true history of
England shows not annals of kings and achievements of warriors, but the
development of a mighty people. The true history of Greece gives the
secret springs of that intense activity which in two centuries called
forth more great men in more departments of life than all the rest of
the world could produce in a thousand years. The true history of
Israel--which is the history of the Old Testament--shows how a little
people in their mountain-eyrie grew up to a destiny more glorious than
that of the proudest empire of all the earth, the honor of giving
religion to mankind.

The aim of this little book is to present the outlines of that
remarkable history of the chosen people. What their mission was, how
they were trained for it, and how the world was prepared to receive it
together constitute the three threads woven together in this work. It is
a book of outlines to be studied, not of chapters to be read. The reader
will doubtless find the paragraphs somewhat disconnected, but we trust
that the student may receive from them suggestions for thought.

In the preparation of this book many works have been read and examined;
but it is not my purpose to give a catalogue of them. I would name,
however, a very few books which will be of service to the student, and
will be almost a necessity for the teacher who expects to use these
outlines in the class, for one secret of successful teaching is for the
teacher to have at his command a fund of knowledge vastly greater than
that contained in the text-book. For this purpose the following works
are named, none of which are too abstruse or difficult for the average

1. _Outline of Bible History._ Bishop J. F. Hurst. A small book,
containing merely the facts of the subject.

2. _Old Testament History._ William Smith. A larger work and valuable,
but ending with the Old Testament canon. An additional chapter on the
interval between Old and New Testament history would greatly improve the

3. _Lectures on the History of the Jewish Church._ Dean A. P. Stanley.
Three large volumes, in a brilliant but diffuse style, advanced to the
knowledge of twenty years ago; not altogether sound in its critical
point of view, yet to be read by all who would understand the subject.

4. _Hours with the Bible._ Cunningham Geikie. Six volumes, discussing
Bible history in all of its aspects, particularly in its relations with
secular history. Perhaps this is the best work on the subject for the
reader who is not a specialist. But it is prolix, and could be
compressed to advantage.

There is need, in my opinion, of a good semi-popular Bible history, in
one volume or two, to present results rather than processes of thought,
and to embody all the latest knowledge from the study of the Scriptures
and the monuments of the ancient world.

It is needless to urge upon the student that the best book for the
study of Bible history is the Bible itself. The historical books should
be read with great care, even to their details of genealogical tables.
The most valuable document in the study of the origin of races is the
tenth chapter of Genesis; and a catalogue of names in the opening of
Chronicles will give a clew to the chronology of the sojourn in Egypt.
The prophetical books will aid the student, and the Psalms will
irradiate certain dark periods. Whoever undertakes to use these outlines
should examine every text cited for its suggestion upon the subject.

This book is commended to Bible students, to Sunday-school normal
classes, and to all who love the word, with a hope that it may be of
service in calling attention to the Old Testament, and that it may lead
some through the Old to enter into a better spiritual understanding of
the New.

                                                   JESSE L. HURLBUT.


Those who desire merely to _read_ this book or to look it over will not
find it interesting. Those who already know how to study will not need
these hints, and can use the book in their own way. But there are many
who desire to study these subjects carefully, and yet do not know
precisely how to do the work. For these students, earnest but untrained,
the hints are given.

1. These studies should be pursued with the Bible close at hand, so that
every Scripture reference may be at once searched out and read.

2. Begin each lesson by a general view; reading it through carefully,
and memorizing the leading divisions of the outline, which are indicated
by the Roman numerals I, II, III, etc. This will give the general plan
of the lesson.

3. Now take up Part I of the lesson in detail; notice and memorize its
subdivisions, indicated by 1, 2, 3, etc., and search out the Scripture
references cited in it. If practicable, write out on a sheet of paper
the reference (not the language of the text in full), and what each
reference shows. Thus, with the references in the First Study, page 17,
Part I:


          Gen. 7. Description of the flood.
          Gen. 6. 5-7. God punished the world for wickedness.
          Gen. 7. 23. Covered the inhabited earth.

4. It would be a good plan to write out in full, as a connected
statement, all the facts in the section; thus: "The Bible says there was
a deluge and the traditions of other nations attest it. The date
commonly given is 2348 B. C. Its cause was God's anger with the
wickedness of the race, and it covered the inhabited globe. God's
purpose was to cleanse the world for a new epoch."

5. In like manner study out and write out all the facts obtained by a
study of the lesson and the texts cited in it. This will greatly aid the
memory in holding fast to the information gained.

6. Having done this, look at the blackboard outline at the end of the
study, and see if you can read the outline of the lesson by the aid of
the catch-words and indications which it affords. Study the lesson until
you can read it with the blackboard outline, and then recall it without
the outline.

7. Now read over the questions for review, one by one, and see if you
can answer them. Do not cease your study until every question can be
answered without the aid of the text.

8. Frequently review the lessons already learned. Before beginning the
third study review the first and the second; before the fourth, review
the first, second, and third, and at the completion of all the studies
review them all. The knowledge gained by this thorough study will more
than compensate for the time and trouble which it requires.


Classes may be organized on various plans and out of varied materials
for the study of these lessons.

1. A teachers' class, composed of teachers, and also of senior scholars
in the Sunday-school, may be formed to study the life of Christ, which
is one of the most important subjects in the Bible. This may meet on an
evening or an afternoon, and devote all the sessions to the study of the
lesson, and to discussions upon it.

2. In many places a teachers' meeting is held for the study of the
International Lesson, as a preparation for the Sunday-school class. A
part of the time might be taken at this meeting for the study of these
subjects. In that case it would be well to follow the division into
lessons, as given on page 14.

3. A normal class may be organized among the brightest scholars in the
Sunday-school, who should be trained to become teachers. This normal
class may meet on an afternoon or an evening, or may take a
lesson-period in the Sunday-school session.

4. These studies may be pursued by the young people's society of the
church, or by a class formed under its auspices, meeting at such time
and place as shall be found most convenient.

There are two methods in which these lessons may be taught: One is the
_lecture method_, by which the instructor gives the lesson to the class
in the form of a lecture, placing the outline upon the blackboard as he
proceeds, calling upon the students to read the texts cited, and
frequently reviewing the outline in a concert-drill. By this method the
students may or may not have the books, as they and the instructor
prefer. While it is not necessary to supply the class with the
text-book, it will be a good plan to do so.

The other method, simpler and easier, is to let each student have a copy
of the book, to expect the lesson to be prepared by the class, and to
have it recited, either individually or in concert. Let each student
gain all the information that he can upon the subject of the lesson; let
each contribute his knowledge; let all talk freely, and all will be the

It would be a good plan to have papers read from time to time upon
topics suggested by the course and parallel with it. A list of subjects
for such special papers is given at the close of each study.


IN many places it will be found impracticable to give an entire evening
to the study of these lessons. They may be taught at the close of the
prayer-meeting, or of the young people's meeting, in short sections; or
they may occupy a part of the hour at the weekly teachers' meeting for
the study of the Sunday-school lesson; or they may be taught to the
Normal class in the Sunday-school at the lesson hour. In the latter
case, the regular lesson should receive some attention; and the members
of the class should be expected to prepare it, and should be questioned
upon it.

Often from twenty to thirty minutes is all that can be given in a class
to studies like these. We have, therefore, divided the studies into
short sections, each of which may be taught in about twenty minutes, if
properly prepared by both teacher and students. Thus arranged, the
course will be included in thirty-two lessons, as follows:

=Lesson I.=--_The Beginnings of Bible History._ The deluge and the
dispersion. (First Study, I and II.)

=Lesson II.=--_The Beginnings of Bible History._ Rise of the empires,
migration of Abraham, and journeys of the patriarchs. (First Study, III,
IV, and V.)

=Lesson III.=--_The Beginnings of Bible History._ Sojourn in Egypt.
(First Study, VI.) Also review First Study.

=Lesson IV.=--_The Wandering in the Wilderness._ Events leading to the
wandering in the wilderness. (Second Study, I and II.)

=Lesson V.=--_The Wandering in the Wilderness._ Journeys of the
wandering. (Second Study, III.)

=Lesson VI.=--_The Wandering in the Wilderness._ Results of the
wandering. (Second Study IV.) Also review Second Study.

=Lesson VII.=--_The Conquest of Canaan._ Canaanites and campaigns of the
conquest. (Third Study, I and II.)

=Lesson VIII.=--_The Conquest of Canaan._ Aspect of Israel after
conquest. (Third Study, IV.) Also review Third Study.

=Lesson IX.=--_The Age of the Heroes._ Condition of Israel and the
judges of Israel. (Fourth Study, I and II.)

=Lesson X.=--_The Age of the Heroes._ The oppressions and deliverers.
(Fourth Study, III.)

=Lesson XI.=--_The Age of the Heroes._ General aspects of the period.
(Fourth Study, IV.) Also review Fourth Study.

=Lesson XII.=--_The Rise of the Israelite Empire._ Causes leading to the
monarchy, and character of the Israelite kingdom. (Fifth Study, I and

=Lesson XIII.=--_The Rise of the Israelite Empire._ The reign of Saul.
(Fifth Study, III.)

=Lesson XIV.=--_The Rise of the Israelite Empire._ The reign of David.
(Fifth Study, IV.) Also review Fifth Study.

=Lesson XV.=--_The Golden Age of Israel._ Reign of Solomon. (Sixth
Study, I.)

=Lesson XVI.=--_The Golden Age of Israel._ General aspect of Israel and
dangers of the period. (Sixth Study, II and III.)

=Lesson XVII.=--_The Empire of Israel._ Review the reigns of Saul,
David, and Solomon. (Fifth Study, III, IV, and Sixth Study, I, II, III.)

=Lesson XVIII.=--_Israel._ Causes and results of division. (Seventh
Study, I and II.)

=Lesson XIX.=--_Israel._ Kingdom of Israel. (Seventh Study, III.)

=Lesson XX.=--_Israel._ Fate of ten tribes. (Seventh Study, IV.) Also
review Seventh Study.

=Lesson XXI.=--_Judah._ General aspects and duration of the kingdom.
(Eighth Study, I and II.)

=Lesson XXII.=--_Judah._ Periods in its history. (Eighth Study, III.)
Also review Seventh and Eighth Studies.

=Lesson XXIII.=--_The Captivity of Judah._ Captivities of Judah and
Israel, and three captivities of Judah. (Ninth Study, I and II.)

=Lesson XXIV.=--_The Captivity of Judah._ Causes of captivity. (Ninth
Study, III.)

=Lesson XXV.=--_The Captivity of Judah._ Condition of the captives.
(Ninth Study, IV.)

=Lesson XXVI.=--_The Captivity of Judah._ Results of the captivity.
(Ninth Study, V.)

=Lesson XXVII.=--_The Captivity of Judah._ Review of Ninth Study.

=Lesson XXVIII.=--_The Jewish Province._ Persian. (Tenth Study, I, II.)

=Lesson XXIX.=--_The Jewish Province._ Greek periods. (Tenth Study, II.)

=Lesson XXX.=--_The Jewish Province._ Maccabean and Roman periods.
(Tenth Study, III, IV.)

=Lesson XXXI.=--_The Jewish Province._ Preparation for the temple.
(Tenth Study, V.)

=Lesson XXXII.=--Review of Tenth Study.





It is our purpose in this series of studies to trace the progress of
events as related in the Bible from the dawn of history down to the
opening of the New Testament era. The aim will be not to give a mere
catalogue of facts, but rather to show the relation of cause and effect,
and to unfold the development of the divine purpose which extends
through all the history in the Bible. We recommend the student, first of
all, to read the preface to this book.

Turning back to the beginnings of Bible history we notice =six events=
between the Deluge and the Exodus. We begin with the Deluge as the
starting-point of history. Back of that event is a land of shadows. We
have so little knowledge of the world before the flood that its history
cannot be written. But since that fact we tread upon firm ground, having
both the Bible and secular history to confirm each other.

I. =THE DELUGE.= With regard to this event we note:

1. The =fact= of a general deluge is stated in Scripture (Gen. 7.), and
attested by the traditions of nearly all nations. Compare the story of
Xisuthros in Berosus; the record in the Chaldean tablets; the Greek myth
of Deucalion; the Mexican tradition; and the legends of the North
American Indians.[A]

2. The =date= is given in reference Bibles (following Archbishop Ussher)
as B. C. 2348. This is probably incorrect. It may have been a thousand
years earlier. But as archæologists are not yet agreed, we give Ussher's
chronology, here and elsewhere, merely as a convenience in the
arrangement, not as accurate.

3. Its =cause= was the wickedness of the human race (Gen. 6. 5-7).
Before this event all the population of the world was massed together,
forming one vast family and speaking one language. Under these
conditions the good were overborne by evil surroundings, and general
corruption followed.

4. Its =extent= was undoubtedly not the entire globe, but so much of it
as was occupied by the human race (Gen. 7. 23), probably the Euphrates
valley. Many Christian scholars, however, hold to the view that the Book
of Genesis relates the history of but one family of races, and not all
the race; consequently, that the flood may have been partial, as far as
mankind is concerned.

5. Its =purpose= was: 1.) To destroy the evil in the world. 2.) To open
a new epoch under better conditions for social, national, and individual

II. =THE DISPERSION OF THE RACES.= (B.C. 2247?) 1. Very soon after the
deluge a new =instinct=, that =of migration=, took possession of the
human family. Hitherto all mankind had lived together; from this time
they began to scatter. As a result came tribes, nations, languages, and
varieties of civilization. "The confusion of tongues" was not the cause,
but the result of this spirit, and was not sudden, but gradual (Gen. 11.
2, 7).


2. =Evidences of this migration= are given: 1.) In the Bible (Gen. 9.
19; 11. 8). 2.) The records and traditions of nearly all nations point
to it. 3.) Language gives a certain proof; for example, showing that the
ancestors of the English, Greeks, Romans, Medes, and Hindus--races now
widely dispersed--once slept under the same roof. At an early period
streams of migration poured forth from the highlands of Asia in every
direction and to great distances.

III. =THE RISE OF THE EMPIRES.= In the Bible world three centers of
national life arose, not far apart in time, each of which became a
powerful kingdom, and in turn ruled all the Oriental lands. The strifes
of these three nations, their rise and fall, constitute the matter of
ancient Oriental history, which is closely connected with that of the
Bible. These three centers were Egypt (called in the Bible Mizraim, Gen.
10. 6, 13), of which the capital was Memphis; Chaldea, of which the
capital was Babel or Babylon (Gen. 10. 10; 11. 2-9); and Assyria, of
which the capital was Nineveh (Gen. 10. 11). We might add to these the
Canaanite or Phenician city of Sidon (Gen. 10. 15, 19), and its daughter
Tyre, the great commercial centers of the ancient world, whose empire
was not the land, but the sea. Note that all of these early kingdoms
were established by the Hamitic race.

IV. =THE MIGRATION OF ABRAHAM.= (B. C. 1921?) No other journey in
history has the _importance_ of that transfer of the little clan of
Abraham from the plain of Shinar to the mountains of Palestine in view
of its results to the world. Compare with it the voyage of the
_Mayflower_. Its causes were: 1. Probably the migratory instinct of the
age, for it was the epoch of tribal movements. 2. The political cause
may have been the desire for liberty from the rule of the Accadian
dynasty that had become dominant in Chaldea. 3. But the deepest motive
was religious, a purpose to escape from the idolatrous influences of
Chaldea, and to find a home for the worship of God in what was then "the
new West," where population was thin. It was by the call of God that
Abraham set forth on his journey (Gen. 12. 1-3).

V. =THE JOURNEYS OF THE PATRIARCHS.= (B. C. 1921-1706?) For two
centuries the little clan of Abraham's family lived in Palestine as
strangers, pitching their tents in various localities, wherever
pasturage was abundant, for at this time they were shepherds and
herdsmen (Gen. 13. 2; 46. 34). Their home was generally in the southern
part of the country, west of the Dead Sea, and their relations with the
Amorites, Canaanites, and Philistines on the soil were generally
friendly (Gen. 20. 14; 26. 26-31).


[Illustration: Goshen]

VI. =THE SOJOURN IN EGYPT.= (B. C. 1706-1491?) After three generations
the branch of Abraham's family belonging to his grandson Jacob or Israel
removed to Egypt (Deut. 26. 5), where they remained either two hundred
or four hundred years, according to different opinions.[B] This stay in
Egypt is always called "the sojourn." The event which led directly to
the descent into Egypt was the selling of Joseph (Gen. 37. 28). But we
can trace a providential purpose in the transfer. Its objects were:

1. =Preservation.= The frequent famines in Palestine (Gen. 12. 10; 26.
1;42. 1-3) showed that as shepherds the Israelites could not be
supported in the land. On the fertile soil of Egypt, with three crops
each year, they would find food in abundance.

2. =Growth.= At the end of the stay in Canaan the Israelites counted
only seventy souls (Gen. 46. 27); but at the close of the sojourn in
Egypt they had increased to nearly two millions (Exod. 12. 37; Num. 1.
45, 46). The hot climate and cheap food of Egypt has always caused an
abundant population. In Egypt Israel grew from a family to a nation.

3. =Isolation.= There was great danger to the morals and religion of the
Israelites in the land of Canaan. Abraham had sent to his own relatives
at Haran for a wife for Isaac (Gen. 24. 3, 4) in order to keep both the
race and the faith pure. One of Isaac's sons married Canaanite wives,
and as a result his descendants, the Edomites, lost the faith and became
idolaters (Gen. 26. 34, 35). Jacob sought his wives among his own
relatives (Gen. 28. 1, 2). We note a dangerous tendency in Jacob's
family to ally themselves with the Canaanites (Gen. 34. 8-10; 38. 1, 2).
If they had stayed in Canaan the chosen family would have become lost
among the heathen. But in Egypt they lived apart, and were kept by the
caste system from union with the people (Gen. 46. 34; 43. 32). It was a
necessary element in the divine plan that Israel should dwell apart from
other nations (Num. 23. 9).

4. =Civilization.= The Egyptians were far in advance of all other
nations of that age in intelligence, in the organization of society, and
in government. Though the Israelites lived apart from them, they were
among them, and learned much of their knowledge. Whatever may have been
their condition at the beginning of the sojourn, at the end of it they
had a written language (Exod. 24. 7), a system of worship (Exod. 19. 22;
33. 7), and a leader who had received the highest culture of his age
(Acts 7. 22). As one result of the sojourn the Israelites were
transformed from shepherds and herdsmen to tillers of the soil--a higher
manner of living.

Blackboard Outline.

  =Six Ev.= =I. Del.= 1. Fac. Scrip. Trad. 2. Dat. 2348? 3. Cau. Wick.
        rac. 4. Ext. par. 5. Pur. 1.) Des. ev. 2.) New ep.
  =II. Disp. Rac.= 1. Inst. mig. 2. Evid. Bib. Trad. Lang.
  =III. Rise Emp.= 1. Eg. 2. Chal. 3. Ass. 4. Sid. and Tyr.
  =IV. Mig. Abr.= Causes. 1. Mig. inst. 2. Pol. cau. 3. Rel. mot.
  =V. Jour. Patr.= Str. in Pal. Shep. Hom. Relat.
  =VI. Soj. in Eg.= Obj. 1. Pres. 2. Gro. 3. Isol. 4. Civ.


  What is the purpose in this series of studies?
  At what point does history begin?
  Name the six great events in early Bible history.
  How is the fact of a deluge attested?
  What date is commonly given to this event?
  What was the moral cause of the flood?
  What was its extent?
  What was its purpose in the plan of God?
  What new spirit took possession of men soon after the flood?
  To what results did this lead?
  What was the relation of this fact to the confusion of tongues?
  What evidences of these migrations are found?
  What were the three great centers of national life in the Oriental
  What city became the center of commercial life?
  To what race did the earliest empires belong?
  What was the most important journey, in its results, in all history?
  What three causes are given for this migration?
  What was especially the religious motive of this journey?
  How long did Abraham's descendants remain in Palestine?
  In what part of the country did they live?
  What were their relations with the native peoples in Palestine?
  What is meant by "the sojourn?"
  What was its immediate cause?
  What four providential results came to Israel through this sojourn?
  How long was the time of the sojourn?
  How were the Israelites protected from corruption through this sojourn?
  What was the effect of the sojourn upon their civilization?

Subjects for Special Papers.

          THE PYRAMIDS.
          THE GREAT RACES.


[A] See Geikie's _Hours with the Bible_, vol. 1, chap. xiii; _Bible
Commentary_, note at the end of Gen. 8.

[B] From the fact that in several genealogies four generations are given
to the sojourn in Egypt, the shorter period, from 1706 to 1491, has been
generally assumed. But it is almost impossible that seventy people could
become two million in four generations by natural increase alone.
Moreover, the genealogy of Joshua (1 Chron. 7. 22-27) gives either ten
or eleven generations to this period. It is probable that the other
tables name only sufficient links to show the line, and omit many of the
generations. This was frequently the case with Jewish records. (See the
genealogy of Jesus Christ in Matt. 1, where several names are omitted.)
We conclude that the sojourn began about 1900 B. C., and the call of
Abraham was about 2100 B. C., or earlier; but we give in the text the
usual chronology.



I. Let us notice briefly the =EVENTS LEADING TO THE WANDERING.=

1. =The Oppression of the Israelites.= (B. C. 1635.) (Exod. 1. 8-13.)
This was an important link in the chain of events. If the Israelites had
been prosperous and happy in Egypt they would have remained there, and
the destiny of the chosen people would have been forgotten. Therefore,
when Egypt had given to Israel all that it could, the wrath of man was
made to praise God; and by suffering the Israelites were made willing to
leave the land of their sojourn and seek the land of promise. The nest
was stirred up, and the young eaglet was compelled to fly (Deut. 32. 11,

2. =The Training of Moses.= (Born B. C. 1571.) There was another element
of preparation. No common man could have wrought the great work of
liberation, of legislation, and of training which Israel needed. Notice,
1.) Moses was an _Israelite in birth_, of the consecrated tribe of Levi
(Exod. 2. 1, 2). 2.) But he was _educated in the palace_, and in the
highest culture, as a prince in Egypt (Exod. 2. 10). If he had been
doomed to a slave's life he could never have accomplished his mission.
3.) At full age Moses made _choice of his people_, because they were the
people of God (Heb. 11. 24-26). 4.) Then came the _training of forty
years_ in the desert, giving him knowledge of the land, experience of
hardships, and maturity of thought. 5.) Lastly, there was the _call of
God_ (Exod. 3. 2), with its revelation of God's name and power,
imparting strength for his work.

3. =The Ten Plagues.= There was a special significance in these plagues,
for each was a blow at some form of idol-worship among the Egyptians.
They were: 1.) The river turned to blood (Exod. 7. 20, 21). 2.) Frogs
(Exod. 8. 6). 3.) Lice (Exod. 8. 17). 4.) Flies, probably including
beetles and other winged pests (Exod. 8. 24). 5.) Murrain, or pestilence
among domestic animals (Exod. 9. 3, 4). 6.) Boils (Exod. 9. 10). 7.)
Hail (Exod. 9. 23). 8.) Locusts (Exod. 10. 14, 15). 9.) Darkness (Exod.
10. 22, 23). 10.) Death of the first-born (Exod. 12. 29).

4. =The Passover.= (Exod. 12. 21-28.) This service represented three
ideas. 1.) It was the spring-tide festival. 2.) It commemorated the
sudden departure from Egypt, when there was not even time to "raise the
bread" before leaving (Exod. 12. 34-39). 3.) It was an impressive
prophecy of Christ, the slain Lamb of God (Exod. 12. 21, 22).


5. =The Exodus.= (B. C. 1491.) (Exod. 12. 40, 41.) The word means "going
out." This was the birthday of a nation, the hour when the Israelites
rose from being merely a mass of men to become a people.

II. =THE WILDERNESS OF THE WANDERING.= Let the student note carefully
upon a good map the following locations, and then draw a map containing

1. Draw the coast-lines and note =three Seas=. 1.) The "great sea," or
_Mediterranean_ (Josh. 1. 4). 2.) The _Red Sea_ (Exod. 13. 18), (Gulfs
of Suez and Akaba). 3.) The _Dead Sea_.

2. Draw the mountain ranges, and note =five Deserts=. 1.) The _Desert of
Shur_ (Exod. 15. 22), between Goshen and Canaan. 2.) The _Desert of
Paran_, in the center of the Sinaitic triangle (Num. 10. 12). This is
the wilderness in which thirty-eight of the forty years were passed
(Deut. 1. 19). 3.) The _Desert of E'ham_ (Num. 33. 8), on the shore of
the Gulf of Suez. 4.) The _Desert of Sin_, near Mount Sinai (Exod. 16.
1). 5.) The _Desert of Zin_, the desolate valley between the Gulf of
Akaba and the Dead Sea, now called the Arabah (Num. 13. 21).

3. Locate also the =five Lands= of this region. 1.) _Goshen_, the land
of the sojourn (Exod. 9. 26). 2.) _Midian_, the land of Moses's shepherd
life (Exod. 2. 15), on both sides of the Gulf of Akaba. 3.) _Edom_, the
land of Esau's descendants, south of the Dead Sea (Num. 21. 4). 4.)
_Moab_, the land of Lot's descendants, east of the Dead Sea (Num. 21.
13). 5.) _Canaan_, the land of promise (Gen. 12. 7).

4. Fix also the location of =three Mountains=. 1.) _Mount Sinai_, where
the law was given (Exod. 19. 20). 2.) _Mount Hor_, where Aaron died
(Num. 20. 23-28). 3.) _Mount Nebo_ (Pisgah), where Moses died (Deut. 34.

5. Notice also =seven Places=, some of which are clearly, others not so
definitely, identified. 1.) _Rameses_, the starting-point of the
Israelites (Exod. 12. 37). 2.) _Baal-zephon_, the place of crossing the
Red Sea (Exod. 14. 2). 3.) _Marah_, where the bitter waters were
sweetened (Exod. 15. 22-25). 4.) _Elim_, the place of rest (Exod. 15.
27). 5.) _Rephidim_, the place of the first battle, near Mount Sinai
(Exod. 17. 8-16). 6.) _Kadesh-barnea_,[C] whence the spies were sent
forth (Num. 13. 26). 7.) _Jahaz_, in the land of Moab, south of the
brook Arnon, the place of a victory over the Amorites (Num. 21. 23, 24).

III. =THE JOURNEYS OF THE WANDERING.= These, with the =EVENTS= connected
with them, may be arranged in order as follows:

1. From Rameses to the Red Sea (Exod. 12. 37; 14. 9). With this note:
1.) _The crossing of the Red Sea._

[Illustration: VICINITY OF MT. SINAI]

2. From the Red Sea to Mount Sinai. Events: 2.) _The Waters of Marah._
3.) _The repulse of the Amalekites._ 4.) _The giving of the law._ 5.)
_The worship of the golden calf._ At Mount Sinai the camp was kept for
nearly a year, and the organization of the people was effected.

3. From Mount Sinai to Kadesh-barnea (B. C. 1490). At the latter place
occurred, 6.) _The sending out of the spies_ (Num. 13. 1-26). 7.) _The
defeat at Hormah_ (Num. 14. 40-45). It was the purpose of Moses to lead
the people at once from Kadesh up to Canaan. But their fear of the
Canaanite and Amorite inhabitants made them weak; they were defeated and
driven back into the desert of Paran, where they wandered thirty-eight
years, until the generation of slavish souls should die off, and a new
Israel, the young people, trained in the spirit of Moses and Aaron, and
fitted for conquest, should arise in their places.

4. From Kadesh-barnea through the desert of Paran and return. This was
the long wandering of thirty-eight years. We trace the route from
Kadesh, around the desert of Paran, to Mount Hor, to Ezion-geber at the
head of the Gulf of Akaba, and at last to Kadesh once more (Num. 20. 1).
There occurred, 8.) _The water from the rock at Kadesh_, and Moses's
disobedience (Num. 20. 10-12). 9.) _The repulse of Arad_ (Num. 21. 1).
It would seem that the Israelites made a second attempt to enter Canaan
on the south, and were again defeated, though not so severely as before.

5. From Kadesh-barnea around Edom to the river Jordan. After this second
defeat Moses desired to lead the people through the land of the
Edomites, and to enter Canaan by crossing the Jordan (Num. 20. 14). But
the Edomites refused to permit such an army to pass through their land
(Num. 20. 18-21). Hence the Israelites were compelled to go down the
desert of Zin, past Edom, as far as the Red Sea, then east of Edom, a
very long and toilsome journey (Num. 21. 4). Note with this journey:
10.) _The brazen serpent_ (Num. 21. 6-9; John 3. 14, 15). 11.) _The
victory over the Amorites_ (Num. 21. 23, 24). This victory gave to the
Israelites control of the country from Amon to Jabbok, and was the first
campaign of the conquest. The long journey was now ended in the
encampment of the Israelites at the foot of Mount Nebo, on the eastern
bank of the Jordan, near the head of the Dead Sea. 12.) The last event
of the period was _the death of Moses_ (Deut. 34. 5-8) (B. C. 1451).

IV. =THE RESULTS OF THE WANDERING.= These forty years of wilderness life
made a deep impress upon the Israelite people, and wrought great changes
in their character.

1. It gave them certain =Institutions=. From the wilderness they brought
their tabernacle and all its rites and services, out of which grew the
magnificent ritual of the temple. The Feast of Passover commemorated the
Exodus, the Feast of Pentecost, the giving of the law; the Feast of
Tabernacles (during which for a week the people lived in huts and
booths), the outdoor life in the desert.

2. Another result was =National Unity=. When the Israelites left Egypt
they were twelve unorganized tribes, without a distinct national life.
Forty years in the wilderness, meeting adversities together, fighting
enemies, marching as one host, made them a nation. They emerged from the
wilderness a distinct people, with one hope and aim, with patriotic
self-respect, ready to take their place among the nations of the earth.

3. =Individual Liberty.= They had just been set free from the tyranny of
the most complete governmental machine on the face of the earth. In
Egypt the man was nothing, the state was every thing. The Israelite
system was an absolute contrast to the Egyptian. For four centuries
after the Exodus the Israelites lived with almost no government, each
man doing what was right in his own eyes. They were the freest people on
earth, far more so than the Greeks or the Romans during their republican
epochs. Moses trained them not to look to the government for their care,
but to be a self-reliant people, able to take care of themselves. If
they had passed this initial stage of their history surrounded by
kingdoms they would have become a kingdom. But they learned their first
lessons of national life in the wilderness, untrammeled by environment
and under a wise leader, who sought to train up a nation of kings
instead of a kingdom.

4. =Military Training.= We trace in the history of those forty years a
great advance in military discipline. After crossing the Red Sea Moses
did not care to lead them by the direct route to Canaan, lest they
should "see war" (Exod. 13. 17, 18). Attacked by the Amalekites soon
after the Exodus, the Israelites were almost helpless (Exod. 17. 8-16;
Deut. 25. 17-19). A year later they were the easy prey of the Canaanites
at Hormah (Num. 14. 40-45). Forty years after they crossed the Jordan
and entered Canaan, a drilled and trained host, a conquering army. This
discipline and spirit of conquest they gained under Moses and Joshua in
the wilderness.

5. =Religious Education.= This was the greatest of all the benefits
gained in the wilderness. They were brought back from the idolatries of
Egypt to the faith of their fathers. They received God's law, the system
of worship, and the ritual which brought them by its services into a
knowledge of God. Moreover, their experience of God's care taught them
to trust in Jehovah, who had chosen them for his own people. Even though
the mass of the people might worship idols, there was always from this
time an Israel of the heart that sought and obeyed God.

Blackboard Outline.

  =I. Eve. le. Wan.= 1. Opp. Isr.
  2. Tra. Mos. 1.) Bir. 2.) Edu. 3.) Cho. 4.) Tra. 5.) Cal.
  3. Ten Pla. 1.) Bl. 2.) Fr. 3.) Li. 4.) Fl. 5.) Mur. 6.) Boi.
        7.) Hai. 8.) Loc. 9.) Dar. 10.) Dea. fir. bo.
  4. Pass.
  5. Exod.

  =II. Wil. Wan.= 1. Seas. 1.) M. S. 2.) R. S. [G, S., G. A.]
        3.) D. S.
  2. Des. 1.) D. Sh. 2.) D. Par. 3.) D. Eth. 4.) D. Si. 5.) D. Zi.
  3. Lan. 1.) Gos. 2.) Mid. 3.) Ed. 4.) Mo. 5.) Can.
  4. Mts. 1.) Mt. Sin. 2.) Mt. H. 3.) Mt. Neb.
  5. Pla. 1.) Ram. 2.) B.-zep. 3.) Mar. 4.) El. 5.) Rep. 6.) Kad.-bar
        7.) Jah.

  =III. Jour. and Even.= Jour. 1. Ram.--R. S., Ev. 1.) Cr. R. S.
  Jour. 2. R. S.--Mt. Sin. 2.) Wat. Mar. 3.) Rep. Am. 4.) Giv. L. 5.)
        Wor. gol. cal.
  Jour. 3. Mt. Sin.--Kad.-bar. 6.) Sen. Sp. 7.) Del. Hor.
  Jour. 4. Kad.-bar.--Des. Par.--Ret. 8.) Wat. roc. Kad. 9.) Rep. Ar.
  Jour. 5. Kad.-bar.--Ed.--Riv. Jor. 10.) Bra. Ser. 11.) Vic. ov. Amo.
        12.) Dea. Mos.

  =IV. Res. Wan.= 1. Ins. 2. Nat. Un. 3. Ind. Lib. 4. Mil. Tra. 5. Rel.


  Name five events which were preparatory to the wandering.
  What made the Israelites willing to leave Egypt?
  How was their leader trained for his mission?
  What were the ten plagues upon the Egyptians?
  What three ideas were connected with the Passover?
  What is meant by the Exodus?
  What are the three seas of the map illustrating the wandering?
  Name five deserts of this region.
  In which desert were the most years passed?
  What were the two deserts on the shore of the Red Sea?
  Where was the desert of Zin?
  Which desert was between Egypt and Palestine?
  Name and locate five lands of this region.
  Which land was nearest to Egypt?
  Which land was on the eastern arm of the Red Sea?
  Which land lay east of the Dead Sea?
  Which land was south of the Dead Sea?
  Name three mountains in this region.
  What event look place on each of these mountains?
  Name two places between Egypt and the Red Sea.
  Name three places on the route between the Red Sea, and an event at
      each place.
  What place was south of Canaan and near it?
  What events occurred at this place?
  What two places were battlefields?
  State the route of the first journey.
  What was the great event of this journey?
  What was the second journey?
  What four events are named with this journey?
  What was the third journey?
  What two events took place with this journey?
  What was the longest journey?
  Name four places of this journey.
  Name two events near its close.
  What was the last journey?
  What events took place at this time?
  Where was the last encampment of the Israelites?
  What institutions originated during this period?
  What was the political effect of this epoch upon the people?
  How did it give them liberty?
  What was the influence in military affairs?
  What were its results upon the religion of the people?

Subjects for Special Papers.

          MOUNT SINAI.


[C] The location of Kadesh-barnea is one of the great questions of the
Bible geography. Robinson places it at _´Ain el-Weibeh_, north-west of
Petra. Rowlands, and lately Trumbull, locates it at _Ain Gadis_,
forty-five miles south of Beersheba. I think the latter is the true
place, though the authorities are not agreed.



I. Let us notice the =CANAANITES= before the conquest.

1. They were a =varied people=. There were from seven to ten different
nations in Palestine when the Israelites entered it (Exod. 3. 17; Deut.
7. 1). Each tribe, often each city, had its own government. There was no
unity of government, no combined action to resist the invasion of
Israel. This made the conquest easy. If one king had ruled a united
people the result might have been different.

2. These peoples were, however, of =one stock=. They belonged to the
Hamite race, and were all descended from the family of Canaan (Gen. 10.
15-19). There was no reason, except the tribal spirit, for their
separation into small clans and nationalities.

3. They were =idolatrous= and, as a result, grossly =immoral=. Idolatry
is always associated with immorality; for the worship of idols is a
deification of sensuality. Baal and Asherah (plural Ashtoreth) were the
male and female divinities worshiped by most of these races (Judg. 2.

4. They had been =weakened= before the coming of the Israelites either
by war or by pestilence. The allusions in Exod. 23. 28; Deut. 7. 20; and
Josh. 7. 12, have been referred to an invasion before that of Israel, or
to some plague, which destroyed the native races.

II. =THE CAMPAIGNS OF THE CONQUEST.= These may be divided as follows:

1. =The campaigns east of the Jordan.= (B. C. 1451.) These were during
the life-time of Moses, and gained for Israel all the territory between
the brook Arnon and Mount Hermon.

1.) The conquest of Gilead was made at the battle of Jahaz, near the
brook Arnon (Num. 21. 21-31). In one battle the Israelites gained the
land of Gilead from the Arnon to the Hieromax.

2.) The conquest of Bashan was completed at the battle of Edrei, in the
mountainous region.

3.) The conquest of Midian (Num. 31. 1-8) was led by the warrior-priest
Phinehas, and by smiting the tribes on the east protected the frontier
toward the desert. The land won by these three campaigns became the
territory of the tribes of Reuben, Gad, and the half-tribe of Manasseh
(Deut. 32).


2. =The campaigns west of the Jordan= (B. C. 1451) were led by Joshua,
and showed great tactical skill and resistless energy of action. Joshua
led his people across the Jordan and established a fortified camp, the
center of operations during all his campaigns, at Gilgal (Josh. 4. 19).

1.) The first invasion was of _central Palestine_, beginning with
Jericho (Josh. 6), taking Ai on the way (Josh. 8), and ending with
Shechem, which apparently fell without resistance (Josh. 8. 30-33). This
campaign gave to Israel the center of the land and divided their enemies
into two sections.

2.) Next came the campaign against _southern Palestine_. At this time
was fought the battle of Beth-horon (Josh. 10. 10), the most momentous
in its results in all history, and one over which, if ever, the sun and
moon might well stand still (Josh. 10. 12, 13).[D] After this great
victory Joshua pursued his enemies and took the towns as far south as
Hebron and Debir (Josh. 10. 29-39).


3.) Lastly, Joshua conquered _northern Palestine_ (Josh. 11). The battle
in this campaign was near Lake Merom (Josh. 11. 7), and, as before, it
was followed by the capture of many cities in the north. Thus, in those
marches Joshua won all the mountain region of western Palestine.

3. There were certain =supplementary campaigns=, partly in Joshua's
time, partly afterward.

1.) Caleb's rapture of Hebron, which had been re-occupied by the
Amorites (Josh. 14; Judg. 1. 10-15).

2.) The Judahites' capture of Bezek, an unknown place between Jerusalem
and the Philistine plain (Judg. 1. 1-8).

3.) The Danites' capture of Laish, in the extreme north, which afterward
bore the name of Dan (Judg. 18).

But, after all these campaigns, a large part of the land was still
unsubdued, and the war of the conquest did not end until the days of
David, by whom every foe was finally placed under foot.


1. With regard to =the native races=. They were not destroyed nor driven
away, as had been commanded.[E] They remained as subject people in some
places, as the ruling race on the sea-coast and in the Jordan valley. We
see their influence, always injurious, throughout all Israel's history
(Exod. 23. 31-33; Deut. 7. 1-5); and some think that the present
inhabitants of the country belong to the original Canaanite stock.

2. =The Israelites= did not occupy all the country. They possessed most
of the mountain region, but none of the sea-coast plain on the Jordan
valley. They were like the Swiss in modern times, living among the
mountains. Even in the New Testament period the lowlands were occupied
mainly by Gentiles.

3. =The landed system= was peculiar. Estates were inalienable. They
might be leased, but not sold; and on the year of Jubilee (every
fiftieth year) all land reverted to the family originally owning it.
Thus every family had its ancestral home, the poor were protected, and
riches were kept within bounds.

4. =The government= was a republic of families without an executive
head, except when a judge was raised up to meet special needs. Each
tribe had its own rulers, but there was no central authority after
Joshua (Judg. 21. 25). This had its evils, for it led to national
weakness; but it had its benefits: 1.) It kept Israel from becoming a
great worldly kingdom like Egypt and Assyria, which would have thwarted
the divine purpose. 2.) It promoted individuality and personal energy of
character. There would have been no "age of heroes" if Israel had been a
kingdom like Egypt.

5. The =religious system= was simple. There was but one altar at Shiloh
for all the land and for all the tribes, and the people were required to
visit it for the three great feasts (Deut. 12. 11, 14; Josh. 18. 1).
This was the religious bond which united the people. If it had been
maintained they would have needed no other constitution, and even its
partial observance kept the people one nation.

6. The =character= of the people was diverse. Throughout the history we
trace the working of two distinct elements. There was the true
Israel--the earnest, religious, God-worshiping section, the Israel of
Joshua and Gideon and Samuel. Then there was the underlying mass of the
people--secular, ignorant, prone to idolatry, the Israel that worshiped
Baal and Ashtoreth, and sought alliance with the heathen. One element
was the hope of the nation, the other was its bane.

Blackboard Outline.

  =I. Canaanites.= 1. Var. 2. Ham. rac. 3. Idol. 4. Weak.

  =II. Camp. Conq.= 1. Camp. Eas. Jor. 1.) Gil. Jah. 2) Bash. Ed.
        3.) Mid.
  2. Camp. Wes. Jor. 1.) Cent. Pal. Jer. Ai. She. 2) Sou. Pal. Beth-hor.
        3.) Nor. Pal. L. Mer.
  3. Supp. Camp. 1.) Cal. cap. Heb. 2.) Jud. cap. Bez. 3.) Dan. cap.

  =III. Gen. Asp. Isr. at Clo. Conq.= 1. Nat. rac. sub. 2. Isr. in mtn.
        reg. 3. Land. sys. 4. Gov. rep. fam. 5. Rel. sys. 6. Char. peo.


  What was the political system of the Canaanites before the conquest?
  How did this condition affect the result of the war?
  To what race did the Canaanite tribes belong?
  What was their religion?
  What was the effect of their worship on their character?
  What had taken place shortly before the coming of the Israelites?
  What campaigns of conquest were made before the death of Moses?
  What battles were fought in these campaigns?
  What tribes took possession of this territory?
  On which side of the Jordan were Joshua's campaigns?
  What traits as a military leader did he show?
  What places were captured on the first of Joshua's campaigns?
  What was the effect of this campaign on the enemies?
  Against what section was Joshua's second campaign?
  Where was the great battle fought?
  What is said to have taken place at this battle?
  What cities were captured at this time?
  Where was the third campaign of Joshua directed?
  Where was the battle fought in this campaign?
  What were the three supplementary campaigns?
  What city was conquered by Caleb?
  What city was occupied by the tribe of Dan?
  What king, long after Joshua, completed the conquest of Canaan?
  What was the condition of the native races after the conquest?
  What was the result of their continuance in the land?
  What portion of the country was occupied by the Israelites?
  What modern analogy is given to them?
  What was the system of land-tenure among the Israelites?
  What were some of its benefits?
  What was the form of government?
  Wherein was this system defective?
  What were its excellences?
  What was the religious system of the Israelites?
  What was the effect of this system?
  What was the religious character of the people?
  What was the condition of the mass of the Israelites?

Subjects for Special Papers.



[D] The account of the sun and moon standing still is an extract from an
ancient poem, and is so printed in the Revised Version. The subject is
discussed in Geikie's _Hours With the Bible_, foot-note with chapter

[E] With regard to the destruction of the Canaanites: 1. Such
destruction was the almost universal custom of the ancient world. 2. It
was deserved by the Canaanites, who were among the most wicked of
ancient peoples. 3. It was necessary, if Israel was to be kept from the
corruption of their morals, and upon Israel's character depended the
world in after ages. 4. As a result of failing to extirpate the
Canaanites a vastly greater number of the Israelites were destroyed
during the succeeding centuries.



From the death of Joshua (about B. C. 1426) to the coronation of Saul
(B. C. 1095) the twelve tribes of Israel were without a central
government, except as from time to time men of ability rose up among
them. It was not as some have supposed, "an age of anarchy," for anarchy
is confusion; and during most of the three hundred and thirty years
there were peace and order in Israel. It was rather an age of heroes,
for its rulers were neither hereditary nor elective, but men called
forth by the needs of the hour and their own qualities of leadership.

favorable, and partly unfavorable. The favorable elements were:

1. =The mountain location= of Israel. The tribes were perched like
Switzerland in the Alps. There was a desert on the south and on the
east, while on the west lay the plain by the sea, the great route of
travel between Egypt and the Euphrates. Great armies passed and repassed
over this plain, and great battles were fought by Egyptians, Hittites,
and Assyrians, while Israel on her mountain peaks was unmolested. This
mountain home left Israel generally unnoticed, and, when attacked,
almost inaccessible.

2. =The racial unity= of Israel. The two finest races of the world, the
Greek and the Israelite, were both of pure blood. The Israelites were
one in origin, in language, in traditions, in aspirations. This national
unity often brought the tribes together in times of distress; though not
always when their union was needed.

3. =The religious institutions.= In Greece every town had its own god
and its own religion; hence the many parties and petty nationalities.
But in Israel there was in theory but one altar, one house of God, one
system of worship, with its annual pilgrimage to the religious capital
(1 Sam. 1. 3). Just to the measure in which these institutions were
observed, Israel was strong against all foes, and as they were neglected
the land became the prey of oppressors (Judg. 2. 7-14; 1. Sam. 7. 3).

But there were also unfavorable elements in the condition of Israel,
which threatened its very existence. These were:

1. =The native races.= These were of two kinds: the subject peoples left
on the soil, more or less under the domination of the conquerors, and
the surrounding nations, Ammon, Moab, Syria, and the Philistines. There
was danger from their enmity, a rebellion of the subject tribes, allied
with the enemies around, for the destruction of Israel. And there was
far greater danger from their friendship, which would lead to
intermarriage, to idolatry, to corruption of morals, and to ruin (Judg.
3. 1-7).

2. =Lack of a central government.= Israel was in the condition of the
United States at the close of the Revolution, from 1783 to 1789, a loose
confederation with no central authority. There were twelve tribes, but
each governed itself. Only under some great chieftain like Gideon or
Samuel were all the twelve tribes united. Most of the judges ruled only
over their own district of a few adjoining tribes. Often the northern
tribes were in peril, but we never read of Judah going to their
assistance; and in Judah's wars with the Philistines the northern tribes
stood aloof.

3. =Tribal jealousy.= Until the establishment of the American republic
the world never saw, for any length of time, a league of states on an
equal footing. In Greece the strongest state claimed the _hegemony_, or
leadership, and oppressed its allies. In Italy the Romans reduced all
their neighbors to subjection. In Europe it now requires an army of more
than a million men to maintain the "balance of power." So in Israel
there was a constant struggle for the leadership between the two great
tribes of Judah and Ephraim. During the period of the judges Ephraim was
constantly asserting its right to rule the other tribes (Judg. 8. 1-3;
12. 1-6). We trace this rivalry through all the reign of David; and at
last it led to the division of the empire under Rehoboam.

4. =Idolatrous tendencies.= We note constantly "the two Israels"--a
spiritual minority and an irreligious, idolatrous mass. For ten
centuries the greatest evil of Israelite history was the tendency to the
worship of idols. Causes which operated to promote it were: 1.) The
natural craving for a visible object of worship, not altogether
eradicated from even the Christian heart; for example, Romish images and
ritualistic bowing toward the altar. 2.) The association of Israel with
idolaters on the soil or as neighbors. 3.) The opportunity which
idol-worship gives to gratify lust under the guise of religion. As a
result of these forces we find idol-worship the crying sin of the
Israelites down to the captivity in Babylon.

II. =THE JUDGES OF ISRAEL.= These were the heroes of that age, the men
who in turn led the tribes, freed them from their enemies, and restored
them to the service of God.

1. =Their office.= It was not generally to try legal cases between man
and man, or between tribe and tribe. It might be regarded as a military
dictatorship blended with a religious authority. The judge was a union
of the warrior and the religious reformer.

2. =Their appointment=; not by election, nor the votes of the people.
The Orientals have never chosen their rulers by suffrage. The judges
were men whom the people recognized as called of God to their office
(Judg. 2. 16; 3. 9; 6. 11-13).

3. =Their authority= rested not on law, nor on armies, but on the
personal elements of integrity and leadership in the men, and on the
general belief in their inspiration. They spoke to the people with the
authority of a messenger from God. They arose in some hour of great
need, and after the immediate danger was over held their power until the
end of their lives.

4. =The extent of their rule= was generally local, over a few tribes in
one section. Deborah ruled in the north (Judg. 5. 14-18); Jephthah
governed the east of the Jordan only (Judg. 11. 29). Often more than one
judge was ruling at the same time; probably Samson and Eli were
contemporaneous. Gideon and Samuel alone ruled all the twelve tribes.

III. =THE OPPRESSIONS AND DELIVERERS.= During these three centuries the
influences already named brought Israel many times under the domination
of foreign power. The story was always the same, forsaking God,
following idols, subjection, reformation, victory, and temporary
prosperity. We notice the seven oppressions. Some of these were
undoubtedly contemporaneous.

1. =The Mesopotamian Oppression.= (Judg. 3. 7-11.) Probably this was
over the southern portion, and the invaders came by the east and around
the Dead Sea, as earlier invaders from the same land had come (Gen. 14.
1-7). The deliverer was Othniel, the first judge, and the only judge of
the tribe of Judah.

2. =The Moabite Oppression.= (Judg. 3. 12-30.) Over the eastern and
central section, including Ephraim (verse 27); deliverer, Ehud, the
second judge; battle fought at the ford of the river Jordan (verse 28).

3. =The Early Philistine Oppression.= (Judg. 3. 31.) Over the
south-west, on the frontier of Judah; deliverer, Shamgar.

4. =The Canaanite Oppression.= (Judg. 4.) Over the northern tribes;
deliverer, Deborah, the woman judge; battle at Mount Tabor.

5. =The Midianite Oppression.= (Judg. 6. 1-6.) Over the northern center,
especially Manasseh-east; the most severe of all; deliverer, Gideon, the
greatest of the judges (Judg. 6. 11, 12); battle, on Mount Gilboa
(Judg. 7), followed by other victories (Judg. 8).

6. =The Ammonite Oppression.= (Judg. 10. 7-9.) Note an alliance between
the Amorites and Philistines, which is suggestive; mainly over the
tribes on the east of Jordan; deliverer, Jephthah[F] (Judg. 11); victory
at Aroer (verse 33).

7. =The Philistine Oppression.= (Judg. 13) This was the most protracted
of all, for it extended, with intervals of freedom, for a hundred years;
embraced all the land, but was most heavily felt south of Mounts Carmel
and Gilboa. The liberation was begun by Samson (Judg. 13. 5), but he was
led astray by sensual lusts and became a failure. Freedom was later won
by Samuel at the battle of Ebenezer (1 Sam. 7. 7-14); but the oppression
was renewed in the time of Saul, and became heavier than ever (1 Sam.
13. 17-20). Finally the yoke was broken by David, in a succession of
victories, ending with the capture of Gath, the Philistine capital (2
Sam. 5. 17-25; 1 Chron. 18. 1).

Note with each oppression: 1.) The oppressor. 2.) The section oppressed.
3.) The deliverer. 4.) The battlefield.


1. It was an age of =individuality=. There was no strong government to
oppress the people, to concentrate all the life of the nation at the
court, and to repress individuality. Contrast Persia with Greece; Rome
under the emperors with Rome as a republic. As men were needed they were
raised up, for there was opportunity for character. Hence it was an age
of heroes--Othniel, Ehud, Shamgar, Gideon, Jephthah, Samson, Samuel,
etc. Free institutions bring strong men to the front.

2. It was an age of =neglect of the law=. During all this period there
is no allusion to the law of Moses. Its regulations were ignored, except
so far as they belonged to the common law of conscience and right. The
laws of Moses were not deliberately disobeyed, but were ignorantly
neglected. Even good men, as Gideon and Samuel, built altars and offered
sacrifices (Judg. 6. 24; 1 Sam. 7. 9) contrary to the letter of the law
of Moses, but obeying its spirit.

3. Nevertheless, it was an age of =progress=. There were alternate
advancements and retrogressions; yet we see a people with energy, rising
in spite of their hindrances. By degrees government became more settled
(1 Sam. 7. 15-17), foreign relations arose (1 Sam. 7. 14; Ruth 1. 1),
and the people began to look toward a more stable system (1 Sam. 8.

Blackboard Outline.

  =I. Cond. Isr.= _Fav._ 1. Mtn. Loc. 2. Rac. Un. 3. Rel. Ins.
                  _Unfav._ 1. Nat. Rac. 2. Lac. cent. gov. 3. Tri.
                          jeal. 4. Idol. ten.

  =II. Jud. Isr.= 1. Off. 2. App. 3. Auth. 4. Ext. ru.

  =III. Opp. and Deliv.=
        _Opp._     _Sec._     _Deliv._     _Batt.-fie._
      1. Mes.       Sou.       Oth.
      2. Moab.      Ea. cen.   Ehu.         For. Jor.
      3. Ea. Phil.  So.-wes.   Sham.
      4. Can.       Nor.       Deb.         Mt. Tab.
      5. Mid.       Nor. cen.  Gid.         Mt. Gil.
      6. Amm.       East.      Jeph.        Aro.
      7. Phil.      All.       Sams. Saml.  Eben.
                               Dav.         Gath.

  =IV. Gen. Asp. Per.= 1. Ind. 2. Neg. Law. 3. Prog.


How long was this period? What were its traits? What were the conditions
favorable to Israel during this period? How did their location aid the
Israelites? Wherein were the Israelites one people? How did their
religious institutions keep them together?

What were the unfavorable and dangerous elements in the condition of
Israel? How were they in danger from the native races? What was lacking
in the government of Israel? What two tribes were in rivalry? What was
the effect of this jealousy? What analogy is found in ancient history?
How is the same principle illustrated in modern times? What evil
tendency was manifested in Israel through nearly all its history? What
causes are assigned for this tendency?

What was the office of a judge in Israel? How were the judges appointed?
What was their authority? How widely did their rule extend?

What resulted from these evil tendencies in Israel? How many oppressors
were there? Who were the first oppressors? Over what part of the country
was the first oppression? Who delivered Israel from it? What was the
second oppression? What part of the country suffered from it? Who was
the deliverer? Where was the battle fought? What was the third
oppression, and where? Who delivered Israel? What was the fourth
oppression? Where was it? Who was the deliverer? Where was the victory
won? What was the fifth oppression? Over what part of the country was
it? Who delivered Israel from it? What was the sixth oppression? Over
what part of the land was it? Who delivered from it? What was the last
oppression? How did it differ from the others? What three names are
associated in the deliverance from its power?

What are the three general aspects of this period?

Subjects for Special Papers.


[Illustration: MODERN JERUSALEM.]


[F] With Jephthah is associated the only instance of human sacrifice
offered to Jehovah in all Bible history; and this was by an ignorant
freebooter, in a part of the land farthest from the instructions of the
tabernacle and the priesthood. When we consider that the practice of
human sacrifice was universal in the ancient world, and that not only
captives taken in war but also the children of the worshipers were
offered (2 Kings 3. 26, 27; Mic. 6. 7), this fact is a remarkable
evidence of the elevating power of the Israelite worship.



The coronation of Saul (B. C. 1095) marks an epoch in the history of
Israel. From that point, for five hundred years, the chosen people were
under the rule of kings.

I. =THE CAUSES LEADING TO THE MONARCHY.= The kingdom was not an
accidental nor a sudden event. There had been a gradual preparation for
it through all the period of the judges.

1. Note the =tendency toward settled government=. In the time of Gideon
the people desired him to become a king (Judg. 8. 22, 23). His son
attempted to make himself a king, but failed (Judg. 9). We find judges
setting up a semi-royal state, and making marriages for their children
outside of their tribe (Judg. 12. 9, 13, 14). Judges associating their
sons with themselves (Judg. 10. 4; 1 Sam. 8. 1, 2). All these show a
monarchical trend in the time.

2. Another cause was the =consolidation of the surrounding nations=. In
the days of the conquest there were few kings in the lands neighboring
Palestine. We read of "lords" and "elders," but no kings, among the
Philistines, the Moabites, the Ammonites, and the Phenicians (Judg. 3.
3; 1 Sam. 5. 8; Num. 22. 7). But a wave of revolution swept over all
those lands, as about the same time over Greece; and very soon we find
that every nation around Israel had its king (1 Sam. 21. 10; 11. 1; 22.
3; 2 Sam. 5. 11). The movement of Israel toward monarchy was in
accordance with this spirit.

3. There was a =danger of invasion=, which impelled the Israelites to
seek for a stronger government (1 Sam. 12. 12). They felt themselves
weak, while other nations were organized for conquest, and desired a
king for leader in war.

4. Then, too, the =rule of Samuel= led the Israelites to desire a
better organization of the government. For twenty years they had enjoyed
the benefit of a wise, strong, and steady rule. They felt unwilling to
risk the dangers of tribal dissension after the death of Samuel, and
therefore they sought for a king.

5. But underlying all was the =worldly ambition= of the people. They
were not willing to remain the people of God, and work out a peculiar
destiny. They wished to be like the nations around, to establish a
secular state, to conquer an empire for themselves (1 Sam. 8. 5-20). It
was this worldly spirit, whose results Samuel saw, which made him
unwilling to accede to the wish of the Israelites. But the very things
against which he warned them (1 Sam. 8. 11-18) were just what they

plans God changes his. He desired Israel to remain a republic, and not
to enter into worldly relations and aims. When, however, the Israelites
were determined, God gave them a king (1 Sam. 8. 22); but his rule was
not to be like that of the nations around Israel. We ascertain the
divine ideal of a kingdom for his chosen people:

1. =It was a theocratic kingdom.= That is, it recognized God as the
supreme ruler, and the king as his representative, to rule in accordance
with his will, and not by his own right. Only as people and king
conformed to this principle could the true aims of the kingdom be
accomplished (1 Sam. 12. 13-15). And if the king should deviate from
this order, he should lose his throne. Disobedience to the divine will
caused the kingdom to pass from the family of Saul to that of David (1
Sam. 13. 13, 14; 15. 26).

2. =It was a constitutional kingdom.= The rights of the people were
carefully guaranteed, and there was a written constitution (1 Sam. 10.
25). Nearly all the Oriental countries have always been governed by
absolute monarchs; but Israel was an exception to this rule. The people
could demand their rights from Rehoboam (1 Kings 12. 3, 4). Ahab could
not take away nor even buy Naboth's vineyard against its owner's will (1
Kings 21. 1-3). No doubt the rights of the people were often violated;
but the violation was contrary to the spirit of the monarchy.

3. =It was regulated by the prophets.= The order of prophets had a
regular standing in the Israelite state. The prophet was a check upon
the power of the king, as a representative both of God's will and the
people's rights. He spoke not only of his own opinions, but by the
authority of God. Notice instances of the boldness of prophets in
rebuking kings (1 Sam. 15. 16-23; 2 Sam. 12. 1-7; 1 Kings 13. 1-6; 17.
1; 22. 7-17). The order of prophets was like the House of Commons,
between the king and the people.

III. =THE REIGN OF SAUL.= (B. C. 1095-1055.) 1. This may be divided into
two parts: 1.) _a period of prosperity_, during which Saul ruled well,
and freed Israel from its oppressors on every side (1 Sam. 14. 47, 48);
2.) then a _period of decline_, in which Saul's kingdom seems to be
falling in pieces, and only preserved by the prowess and ability of
David. After David's exile the Philistines again overran Israel, and
Saul's reign ended in defeat and death.

2. We observe that Saul's reign was =a failure=, and left the tribes in
worse condition than it found them. 1.) He failed _in uniting the
tribes_; for tribal jealousies continued (1 Sam. 10. 27), and at the
close of his reign broke out anew in the establishment of rival thrones
(2 Sam. 2. 4, 8, 9). 2.) He failed _in making friends_. He alienated
Samuel, and with him the order of prophets (1 Sam. 15. 35); he alienated
David, the ablest young man of his age, and the rising hope of Israel,
and drove him into exile (1 Sam. 21. 10); he alienated the entire order
of the priests, and caused many of them to be massacred (1 Sam. 22. 18).
3.) He failed _to advance religion_; left the tabernacle in ruins; left
the ark in seclusion; broke up the service; and drove the priests whom
he did not murder into exile (1 Sam. 22. 20-23). 4.) He failed _to
liberate Israel_; at his death the yoke of the Philistines was more
severe than ever before (1 Sam. 31. 1-7). The most charitable view of
Saul was that he was insane during the latter years of his life. The
cause of his failure was a desire to reign as an absolute monarch, and
an unwillingness to submit to the constitution of the realm.

IV. =THE REIGN OF DAVID.= (B. C. 1055-1015.) This was a brilliant
period; for it was led by a great man, in nearly every respect the
greatest after Moses in Israelite history.

1. Notice the =condition of Israel at his accession=. This will throw
into relief the greatness of his character and his achievements.

1.) It was a _subject people_; under Philistine yoke; its warriors
slain; many of its cities deserted; David himself probably at first
tributary to the King of Gath.

2.) It was a _disorganized people_. The tribes were divided; national
unity was lost; and two thrones were set up, one at Hebron, the other at
Mahanaim (2 Sam. 2. 4-9).

3.) It was a _people without religion_. The tabernacle was gone; the ark
was in neglect; there was no altar and no sacrifice; the priests had
been slain.

We can scarcely imagine Israel at a lower ebb than when David was called
to the throne.

2. We ascertain =David's achievements=; the results of his reign. 1.)
_He united the tribes._ At first crowned king by Judah only, later he
was made king over all the tribes, by the desire of all (2 Sam. 5. 1-5).
During his reign we find but little trace of the old feud between
Ephraim and Judah, though it was not dead, and destined yet to rend the
kingdom asunder.

2.) _He subjugated the land._ The conquest of Palestine, left
incomplete by Joshua, and delayed for three hundred years, was finished
at last by David in the capture of Jebus or Jerusalem (2 Sam. 5. 6, 7),
in the overthrow of the Philistines (2 Sam. 5. 17-25), and in the final
capture of their capital city (1 Chron. 18. 1). At last Israel was
possessor of its own land.

[Illustration: EMPIRE OF DAVID]

3.) _He organized the government._ He established a capital (2 Sam. 5.
9). He built a palace (2 Sam. 5. 11). Notice that the builders were from
Tyre, showing that the Israelites were not advanced in the arts. He
established a system of government, with officers in the court and
throughout the realm (1 Chron. 27. 25-34). Contrast all this with Saul,
who ruled from his tent, like a Bedouin sheik.

4.) _He established an army._ There was a royal body-guard, probably of
foreigners, like that of many European kings in modern times (2 Sam. 8.
18; 15. 18). There was a band of heroes, like Arthur's Round Table (2
Sam. 23. 8-39). There was "the host," the available military force,
divided into twelve divisions, one on duty each month (1 Chron. 27.

5.) _He established religion._ No sooner was David on the throne than he
brought the ark out of its hiding-place, and gave it a new home in his
capital (1 Chron. 16. 1). The priesthood was organized, and divided into
courses for the service of the tabernacle (1 Chron. 23. 27-32; 24.
1-19). He wrote many psalms, and caused others to be written, for the
worship of God. Two prophets stood by his throne (1 Chron. 29. 29), and
two high-priests stood by the altar (1 Chron. 24. 3). This organization
and uplifting of the public worship had a great effect upon the kingdom.

6.) _He conquered all the surrounding nations._ These wars were largely
forced upon David by the jealousy of the neighboring kingdoms. In turn
his armies conquered and annexed to his dominions the land of the
Philistines (1 Chron. 18. 1), Moab (2 Sam. 8. 2), Syria, even to the
great river Euphrates (2 Sam. 8. 3-6); Edom (2 Sam. 8. 14), Ammon, and
the country east of Palestine (2 Sam. 10. 1-14; 12. 26-31). The empire
of David thus extended from the frontier of Egypt to the Euphrates
River, fulfilling the promise of Josh 1. 4. It was at least six times
the area of the twelve tribes.

7.) We may add that _he reigned as a theocratic king_. He realized more
than any other monarch the divine ideal of a ruler, and so was "the man
after God's own heart" (1 Sam. 13. 14); if not altogether in personal
character, yet in the principles of his government. He respected the
rights of his subjects, had a sympathy for all people, obeyed the voice
of the prophets, and sought the interests of God's cause.[G]

Blackboard Outline.

  =I. Cau. lea. Mon.= 1. Ten. tow. set. gov. 2. Con. sur. nat. 3. Dan.
        inv. 4. Ru. Sam. 5. Wor. am. peo.

  =II. Char. Isr. Kin.= 1. Theo. kin. 2. Cons. kin. 3. Reg. by pro.

  =III. Rei. Sau.= 1. Pros. and Dec. 2. Fai. 1.) Un. tri. 2.) Mak.
        fri. 3.) Adv. rel. 4.) Lib. Isr.

  =IV. Rei. Dav.= 1. Con. Isr. acc. 1.) Sub. 2.) Dis. 3.) Wit. rel.
        2. Dav. Achiev. 1.) Uni. tri. 2.) Sub. la. 3.) Org. gov.
        4.) Est. ar. 5.) Est. rel. 6.) Conq. surr. nat. 7.) Rei. theo.


What event marks an epoch in Israelite history? What were the causes
leading to the monarchy? What events in the period of the judges show a
tendency toward settled government? What changes in government in the
surrounding nations helped to bring on the monarchy in Israel? From what
source did external danger lead the Israelites to desire a king? How had
Samuel unconsciously helped to prepare the way for a kingdom? What
worldly spirit promoted the same result?

What kind of a kingdom did God intend for Israel? What is a theocratic
kingdom? Wherein was Israel an exception among Oriental kingdoms? By
what institution was the kingdom regulated? Name some instances of
prophets rebuking kings.

Into what two parts may Saul's reign be divided? Wherein was Saul a
failure? How did he fail in gaining and holding friends?

What was the condition of Israel when David came to the throne? What
were the achievements of David? What great incomplete work did David
finish? What did he do in the organization of his kingdom? What was the
arrangement of his army? What were his services to the cause of
religion? What nations did he conquer? What was the extent of his
empire? In what spirit did he rule?

Subjects for Special Papers.



[G] With regard to David's crimes against Uriah and his wife, note that
no other ancient monarch would have hesitated to commit such an act, or
would have cared for it afterward; while David submitted to the
prophet's rebuke, publicly confessed his sin, and showed every token of
a true repentance.



The reign of Solomon (B. C. 1015-975) may be regarded as the culminating
period in the history of Israel. But, strictly speaking, the latter part
of David's reign and only the former part of Solomon's constitute "the
golden age of Israel;" for Solomon's later years manifested a decline,
which after his death rapidly grew to a fall.


1. =His claim to the throne.= He was one of the youngest of David's
sons, the second child of Bath-sheba, born during the culmination of
David's reign (1 Chron. 22. 7-9). He obtained the throne by the decree
of David, by the choice of God, as the one among David's children best
fitted to reign (1 Chron. 28. 5, 6). The principle of primogeniture, or
the special right of the eldest son, was not fixed in those times.

2. =His accession= was marked by the execution of three men, Adonijah (1
Kings 2. 24, 25), Joab (1 Kings 2. 28-34), and Shimei (1 Kings 2.
36-46). Two of these had conspired against him, and the third was the
last survivor of the house of Saul, and a possible rival for the throne.
Their death was dictated by policy, and probably by justice. His throne
would not be secure while these men lived.

3. =His empire= embraced all the lands from the Red Sea to the
Euphrates, and from the Mediterranean to the Syrian desert, except
Phenicia, which was isolated by the Lebanon Mountains. 1.) Besides
Palestine he ruled over Edom, Moab, Ammon, Syria (here referring to the
district having Damascus as its capital), Zobah, and Hamath. 2.) On the
Gulf of Akaba, Ezion-geber was his southern port (1 Kings 9. 26); on the
Mediterranean, Gaza (Azzah) was his limit; in the extreme north,
Tiphsah, by the Euphrates (1 Kings 4. 24); in the desert, Tadmor,
afterward Palmyra (1 Kings 9. 18).

4. =His foreign relations= were extensive, for the first and only time
in the history of Israel. 1.) His earliest treaty was _with Tyre_
(Phenicia), whose king had been his father's friend (1 Kings 5. 1). What
this alliance brought to Solomon (1 Kings 5. 6-10; 2 Chron. 2. 3-14).
2.) His relations _with Egypt_; in commerce (1 Kings 10. 28, 29); in
marriage, a bold departure from Israelite customs (1 Kings 3. 1).
Probably Psalm 45 was written upon this event. 3.) _With Arabia_, the
land bordering on the southern end of the Red Sea (1 Kings 10. 1-10, 14,
15). 4.) _With India_, which is probably referred to in 1 Kings 9.
26-28. 5.) _With Spain_, probably meant in 1 Kings 10. 22.

5. =His buildings.= 1.) Of these the greatest, the most costly, and the
most famous was _the temple_ (1 Kings 6. 1). With this building notice:
(_a_) The courts and open square, with an inner court inside for the
priests only (2 Chron 4. 9). (_b_) The porch (2 Chron 3. 4). (_c_) The
holy place (2 Chron. 3. 8; 1 Kings 6. 17). (_d_) The holy of holies (1
Kings 6. 19, 20). (_e_) The chambers for the priests (1 Kings 6. 5, 6).
2.) _His own palace_, situated south of the temple precincts, in the
district called Ophel. Its name derived from its columned entrance (1
Kings 7. 1, 2). 3.) _His fortified cities_ (1 Kings 9. 17-19). 4.) _His
aqueducts_, some of which may still be seen (Eccl. 2. 4-6). No King of
Israel ever built so many public works as did Solomon.

6. But all was not bright in the reign of Solomon. We must notice also
=his sins=, for they wrought great results of evil in the after years.
1.) That which led to all his other sins was _foreign marriages_ (1
Kings 11. 1-4). These were the natural and inevitable result of his
foreign relations, and were probably effected for political reasons as
well as to add to the splendor of his court. 2.) His _toleration of
idolatry_, perhaps actual participation in it (1 Kings 11. 5-8). We
cannot over-estimate the harm of Solomon's influence in this direction.
At once it allied him with the lower and evil elements in the nation,
and lost to him the sympathy of all the earnest souls.[H] 3.) Another of
Solomon's sins, not named in Scripture, but referred to in many legends
of the East, was his _devotion to magical arts_. He appears in Oriental
traditions as the great master of forces in the invisible world,
engaging in practices forbidden by the law of Moses (Lev. 19. 31; Deut.
18. 10, 11).


1. =It was a period of peace.= For sixty years there were no wars. This
gave opportunity for development, for wealth, and for culture.

2. =It was a period of strong government.= The age of individual and
tribal energy was ended, and now all the life of the nation was gathered
around the throne. All the tribes were held under one strong hand;
tribal lines were ignored in the government of the empire (1 Kings 4.
7-19); every department was organized.

3. =It was a period of wide empire.= It was Israel's opportunity for
power in the East; for the old Chaldean empire had broken up, the new
Assyrian empire had not arisen, and Egypt was passing through a change
of rulers and was weak. For one generation Israel held the supremacy in
the Oriental world.

4. =It was a period of abundant wealth.= (1 Kings 3. 12, 13; 4. 20; 10.
23, 27.) The sources of this wealth were: 1.) The _conquests_ of David,
who had plundered many nations and left his accumulated riches to
Solomon (1 Chron. 22. 14-16). 2.) The _tribute_ of the subject kingdoms,
doubtless heavy (1 Kings 10. 25). 3.) _Commerce_ with foreign countries,
Egypt, Arabia, Tarshish, and Ophir, in ancient times was not carried on
by private enterprise, but by the government. The _trade_ of the East
from Egypt and Tyre passed through Solomon's dominions, enriching the
land. 4.) There were also _taxes_ laid upon the people (1 Kings 4. 7;
12. 4). 5.) The erection of _public buildings_ must have enriched many
private citizens and made money plenty.

5. =It was a period of literary activity.= The books written during this
epoch were Samuel, Psalms (in part), Proverbs (in part), and perhaps
Ecclesiastes and Solomon's Song. Not all the writings of Solomon have
been preserved (1 Kings 4. 32, 33).

III. =DANGERS OF THE PERIOD.= There was an Arabian tradition that in
Solomon's staff, on which he leaned, there was a worm secretly gnawing
it asunder. So there were elements of destruction under all the splendor
of Solomon's throne.

1. =The absolute power of the king.= David had maintained the theocratic
constitution of the state; Solomon set it aside and ruled with absolute
power in all departments. He assumed priestly functions (1 Kings 8. 22,
54, 64); he abolished tribal boundaries in his administration (1 Kings
4. 7-19); he ignored both priests and prophets, and concentrated all
rule in his own person.

2. =The formal character of the worship.= There was a magnificent temple
and a gorgeous ritual, but none of the warmth and personal devotion
which characterized the worship of David. The fervor of the Davidic
psalms is wanting in the literature of Solomon's age.

3. =Luxury and corruption of morals.= These are the inevitable results
of abundant riches and worldly association. We do not need the warnings
in Prov. 2. 16-19; 5. 3-6, etc., to know that a flood of immorality
swept over Jerusalem and Israel.

4. =The burden of taxation.= With a splendid court, an immense harem,
and a wealthy nobility came high prices and high taxes; the rich growing
richer rapidly, the poor becoming poorer. The events of the next reign
show how heavy and unendurable these burdens grew.

5. =Heathen customs.= With the foreign peoples came the toleration of
idolatry, its encouragement, and all the abominations connected with it.
Jeroboam could not have established his new religion (1 Kings 12. 28) if
Solomon had not already patronized idol-worship.

6. Underlying all was the old =tribal jealousy= of Ephraim and Judah,
fostered by an able leader (1 Kings 11. 26), ready to break out in due
time, and to destroy the empire.

After all, it is uncertain whether the reign of Solomon was a golden or
only a gilded age.

Blackboard Outline.

  =I. Rei. Sol.= 1. Cl. thr. 2. Acc. 3. Emp. [Lands. Cities] 4. For.
        rel. 1.) Ty. 2.) Eg. 3.) Ar. 4.) Ind. 5.) Sp. 5. Buil. 1.)
        Tem. 2.) Pal. 3.) For. cit. 4.) Aque. 6. Sins 1.) For. mar.
        2.) Tol. idol. 3.) Mag.

  =II. Gen. Asp. Isr.= 1. Pea. 2. Str. gov. 3. Abun. weal. 1.) Conq.
        2.) Trib. 3.) Com. 4.) Tax. 5). Pub. build. 5. Lit. art.

  =III. Dan. Per.= 1. Abs. pow. 2. For. wor. 3. Lux. cor. mor. 4.
        Bur. tax. 5. Hea. cus. 6. Tri. jeal.


  What is meant by the Golden Age of Israel?
  Who was Solomon?
  How did Solomon obtain the throne?
  What events marked his accession?
  What lands were included in his empire?
  What were the frontier cities of the empire?
  With what foreign countries did Solomon have relations?
  What resulted from his alliance with Tyre?
  What innovation came from Egypt?
  Who visited Solomon from Arabia?
  What were the early names of Spain and India?
  What four classes of buildings were erected by Solomon?
  What were the different parts of his temple?
  What was the name given to Solomon's palace?
  Name some of the cities which he built and fortified.
  What other public works did he build?
  What three kinds of sin did Solomon commit?
  What was his motive in seeking foreign marriages?
  Name five general aspects of Israel in Solomon's reign.
  What were the benefits of the peace at that time?
  What was the characteristic of Solomon's administration?
  What opportunity did the age give to a great empire for Israel?
  What were the sources of the wealth in Solomon's age?
  How was it a period of literary activity?
  What ancient legend illustrates the dangers of Solomon's age?
  What were some of these dangers?
  Wherein did Solomon set aside the Israelite constitution?
  What was the defect in the religion of Solomon's time?
  What evils resulted from the wealth of that time?
  What caused heavy taxation?
  What heathen customs were introduced?
  What showed that tribal jealousy was still existing?

Subjects for Special Papers.




[H] Notice that while the prophets had been friendly to David, they were
strongly opposed to Solomon, and gave aid to his enemy Jeroboam (1 Kings
11. 29-39).



The splendors of Solomon's reign passed away even more suddenly than
they arose. In less than a year after his death his empire was broken
up, and two quarreling principalities were all that was left of Israel.

I. Let us ascertain the =CAUSES OF THE DIVISION OF ISRAEL=. These were:

1. =The oppressive government of Solomon.= (1 Kings 12. 3, 4.) How far
the complaints of the people were just, and to what degree they were the
pretexts of an ambitious demagogue, we have no means of knowing. But it
is evident that the government of Solomon, with its court, its palaces,
its buildings, and its splendor, must have borne heavily upon the
people. Probably, also, the luxury of living among the upper classes, so
suddenly introduced, led to financial crises and stringency of money,
for which the government was held responsible by the discontented

2. =The opposition of the prophets.= (1 Kings 11. 11-13, 29-33.) It is a
suggestive fact that the prophets were opposed to Solomon and friendly
to Jeroboam. Their reason was a strong resentment to the foreign
alliances, foreign customs, and especially to the foreign idolatries
which Solomon introduced.

3. =Foreign intrigues=, especially in Egypt. The old kingdoms were not
friendly to this Israelite empire, which loomed up so suddenly, and
threatened to conquer all the East. Solomon's attempt to win the favor
of Egypt by a royal marriage (1 Kings 3. 1) was a failure, for two
enemies of Solomon, driven out of his dominions, found refuge in Egypt,
were admitted to the court, married relatives of the king, and stirred
up conspiracies against Solomon's throne (1 Kings 11. 14-22, 40).
Another center of conspiracy was Damascus, where Rezon kept up a
semi-independent relation to Solomon's empire (1 Kings 11. 23-25).

4. =Tribal jealousy=; the old sore broken out again. Notice that
Jeroboam belonged to the haughty tribe of Ephraim (1 Kings 11. 26),
always envious of Judah, and restless under the throne of David. The
kingdom of the ten tribes was established mainly through the influence
of this tribe.

5. =The ambition of Jeroboam= was another force in the disruption. It
was unfortunate for Solomon's kingdom that the ablest young man of that
time in Israel, a wily political leader and an unscrupulous partisan,
belonged to the tribe of Ephraim, and from his environment was an enemy
of the then existing government. The fact that he was sent for from
Egypt to the assembly at Shechem showed collusion and preparation of the
scheme (1 Kings 12. 2, 3).

6. But even all these causes might have been insufficient but for =the
folly of Rehoboam= (1 Kings 12. 13, 14). If David had been on the throne
that day an empire might have been saved. But Rehoboam, brought up in
the purple, was without sympathy with the people, tried to act the part
of a tyrant, and lost his ancestral realm (1 Kings 12. 16).

II. =THE RESULTS OF THE DIVISION.= These were partly political, partly
religious, and were neither of unmixed good nor unmixed evil.

1. The =political results= were: 1.) The entire _disruption_ of
Solomon's empire. Five kingdoms took the place of one; Syria on the
north, Israel in the center, Judah west of the Dead Sea, Moab east of
the Dead Sea, and Edom on the extreme south. Moab was nominally subject
to Israel, and Edom to Judah; but only strong kings, like Ahab in Israel
and Jehoshaphat in Judah, could exact the tribute (2 Kings 3. 4; 1 Kings
22. 47). 2.) With the loss of empire came _rivalry_, and consequent
_weakness_. For fifty years Israel and Judah were at war, and spent
their strength in civil strife, while Syria was growing powerful, and
afar in the north-east Assyria was threatening. 3.) As a natural result
came at last _foreign domination_. Both Israel and Judah fell under the
power of other nations, and were swept into captivity as the final
result of the disruption wrought by Jeroboam.

2. =The religious results= of the division were more favorable. They
were: 1.) _Preservation of the true religion._ A great empire would
inevitably have been the spiritual ruin of Israel, for it must have been
worldly, secular, and, in the end, idolatrous. The disruption broke off
relation with the world, put an end to schemes of secular empire, and
placed Israel and Judah once more alone among their mountains. In this
sense the event was from the Lord, who had higher and more enduring
purposes than an earthly empire (1 Kings 12. 15-24). 2.) _Protection of
the true religion._ Israel on the north stood as a "buffer," warding off
the world from Judah on the south. It was neither wholly idolatrous nor
wholly religious, but was a debatable land for centuries. It fell at
last, but it saved Judah; and in Judah was the unconscious hope of the
world. 3.) _Concentration of the true religion._ The departure of Israel
from the true faith led to the gathering of the priests, Levites and
worshiping element of the people in Judah (2 Chron. 11. 13-16). Thus the
Jewish kingdom was far more devoted to Jehovah than it might otherwise
have been.

III. =THE KINGDOM OF ISRAEL.= From the division the name _Israel_ was
applied to the northern kingdom and _Judah_ to the southern. We notice
the general aspects of Israel during its history, from B. C. 975 to 721.

1. =Its extent.= It embraced all the territory of the twelve tribes
except Judah and a part of Benjamin (1 Kings 12. 19-21), held a nominal
supremacy over Moab east of the Dead Sea, and embraced about 9,375
square miles, while Judah included only 3,435. Israel was about equal in
area to Massachusetts and Rhode Island together.

2. =Its capital= was at first _Shechem_, in the center of the land (1
Kings 12. 25); then, during several reigns, at _Tirzah_ (1 Kings 15. 33;
16. 23); then at _Samaria_ (1 Kings 16. 24), where it remained until the
end of the kingdom. That city after a time gave its name to the kingdom
(1 Kings 21. 1), and after the fall of the kingdom to the province in
the center of Palestine (John 4. 3, 4).

3. =Its religion.= 1.) Very soon after the institution of the new
kingdom Jeroboam established a national religion, the _worship of the
calves_ (1 Kings 12. 26-33). This was not a new form of worship, but had
been maintained in Israel ever since the Exodus (Exod. 32. 1-4). In
character it was a modified idolatry, half-way between the pure religion
and the abominations of the heathen. 2.) Ahab and his house introduced
the Phenician _worship of Baal_, an idolatry of the most abominable and
immoral sort (1 Kings 16. 30-33), but it never gained control in Israel,
and was doubtless one cause of the revolution which placed another
family on the throne. 3.) Through the history of Israel there remained a
remnant of _worshipers of Jehovah_, who were watched over by a noble
array of prophets, and though often persecuted remained faithful (1
Kings 19. 14, 18).

4. =Its rulers.= During two hundred and fifty years Israel was governed
by nineteen kings, with intervals of anarchy. Five houses in turn held
sway, each established by a usurper, generally a soldier, and each
dynasty ending in a murder.

1.) _The House of Jeroboam_ (B. C. 974 to 953), with two kings, followed
by a general massacre of Jeroboam's family (1 Kings 15. 29, 30).

2.) _The House of Baasha_ (B. C. 953-929), two kings, followed by a
civil war (1 Kings 16. 16-22).

3.) _The House of Omri_ (B. C. 929-884), four kings, of whom Omri and
Ahab were the most powerful. This was the age of the prophet Elijah and
the great struggle between the worship of Jehovah and of Baal (1 Kings
18. 4-21).

4.) _The House of Jehu_ (B. C. 884-772), five kings, under whom were
great changes of fortune. The reign of Jehoahaz saw Israel reduced to a
mere province of Syria (2 Kings 13. 1-9). His son Joash threw off the
Syrian yoke, and _his_ son, Jeroboam II., raised Israel almost to its
condition of empire in the days of Solomon (2 Kings 14. 23-29). His
reign is called "the Indian summer of Israel."

5.) _The House of Menahem_ (B. C. 772-759), two reigns. Israel had by
this time fallen under the power of Assyria, now dominant over the East,
and its history is the story of kings rising and falling in rapid
succession, with long intervals of anarchy. From the fall of this
dynasty there was only the semblance of a state until the final
destruction of Samaria, B. C. 721.

5. =Its foreign relations.= During the period of the Israelite kingdom
we see lands struggling for the dominion of the East. The history of
Israel is interwoven with that of Syria and Assyria, which may now be
read from the monuments.

1.) There was a _Period of Division_ (B. C. 975-929). During the reign
of the houses of Jeroboam and Baasha there were constant wars between
Israel, Syria, and Judah; and as a result all were kept weak, and "a
balance of power" was maintained.

2.) Then followed a _Period of Alliance_ (B. C. 929-884)--that is,
between Israel and Judah, during the sway of the House of Omri. The two
lands were in friendly relations, and the two thrones were connected by
marriages. As a result both Israel and Judah were strong, Moab and Edom
were kept under control, and Syria was held in check.

3.) Next came the _Period of Syrian Ascendency_ (B. C. 884-840). During
the first two reigns of the House of Jehu Syria rose to great power
tinder Hazael, and overran both Israel and Judah. At one time Israel was
in danger of utter destruction, but was preserved. Near the close of
these periods the dying prophecy of Elisha was uttered (2 Kings 13.

4.) _The Period of Israelite Ascendency_ (B. C. 840-772). Israel under
Jeroboam II. took its turn of power, and for a brief period was again
dominant to the Euphrates, as in the days of Solomon.

5.) _The Period of Assyrian Ascendency_ (B. C. 772-721). But its glory
soon faded away before that of Assyria, which was now rapidly becoming
the empire of the East. Its rise meant the fall of Israel; and under the
unfortunate Hoshea Samaria was taken, what was left of the ten tribes
were carried captive, and the kingdom of Israel was extinguished (2
Kings 17. 1-6).

IV. =THE FATE OF THE TEN TRIBES.= There has been much idle discussion
over this subject and some absurd claims set up; for example, that the
Anglo-Saxon race are descended from the ten lost tribes--a statement
opposed to all history, to ethnology, and to every evidence of language.

1. After their deposition nearly all the Israelites, having lost their
national religion and having no bond of union, =mingled with the
Gentiles= around them and lost their identity, just as hundreds of other
races have done. The only bond which will keep a nation long alive is
that of religion.

2. Some remained in Palestine, others returned thither and formed the
=nucleus of the Samaritan people=, a race of mingled origin (2 Kings 17.

3. Some of those who remained in the East retained their religion, or
were revived in it, and later became a part of the =Jews of the
dispersion=; though "the dispersion" was mainly Jewish, and not

4. A few =families united with the Jews= returned with them to Palestine
after the exile, yet retained their tribal relationship; for example,
Anna (Luke 2. 36).

Blackboard Outline.

  =I. Cau. Div.= 1. Opp. gov. 2. Opp. pro. 3. For. int. 4. Tri. jeal.
        5. Am. Jer. 6. Fol. Re.

  =II. Res. Div.= 1. Pol. res. 1.) Dis. emp. 2.) Riv. and weak.
        3.) For. dom.
  2. Rel. res. 1.) Pres. rel. 2.) Pro. rel. 3.) Conc. rel.

  =III. Kin. Isr.= 1. Ext. 9,375.
  2. Cap. 1.) Sh. 2.) Tir. 3.) Sam.
  3. Rel. 1.) Wor. cal. 2.) Wor. Ba. 3.) Wor. Jeh.
  4. Rul. 1.) Hou. Jer. 2.) Hou. Ra. 3.) Hou. Om. 4.) Hou. Je.
        5.) Hou. Men.
  5. For. Rel. 1.) Per. Div. 2.) Per. All. 3.) Per. Syr. Asc.
        4.) Per. Isr. Asc. 5.) Per. Ass. Asc.

  =IV. Fat. Ten. Tri.= 1. Min. Gen. 2. Sam. peo. 3. Disp.
        4. Jews.


What causes may be assigned for the division of Israel? How far was
Solomon's government responsible? What was the relation of the prophets
to the revolution? What foreign intrigues contributed to break up the
kingdom? Who were connected with these intrigues? What ancient jealousy
aided, and how? What man led in the breaking up of the kingdom? Whose
folly enabled the plot to succeed?

What were the political results of the division? What were its religious
results? How was this event from the Lord?

How long did the new kingdom of Israel last? What was its extent? What
were its three successive capitals? What three forms of religion were
found in it? Who was the first king of the ten tribes? What family
introduced foreign idolatry? How many kings ruled over the ten tribes?
What were the five royal houses? Which house raised Israel almost to its
ancient power? What is this period of prosperity called? Who was the
greatest King of Israel? With what other history is that of Israel
interwoven? What were the five periods in the foreign relations of
Israel? By what kingdom was Israel destroyed? Who was its last king?
What finally became of the ten tribes?



Subjects for Special Papers.



  Together wiht the Contemporaneous PROPHETS AND KINGS OF JUDAH

   Years B.C.   975   970       960       950       940       930       920       910       900

      KINGDOM       _Dynasty of Jeroboam_
    ---            ·······················>   _Dynasty of Baasha_
                   Jeroboam I.[1]          <······················>    _Dynasty of Omri_
                  ------------+ Nadab[1]                           <····························
   KINGS }                    ++           Baasha[1]             Elah Zimri
    OF   }                     +-------------------------------+ Tibni
  ISRAEL }                                                     +-----
    ---                                                        ------------+      Ahab[1]

   KINGS }           Rehoboam[1]
    OF   }        -----------------+ Abijam[1]
   JUDAH }                         +-+                 Asa[2]
                                     +------------------------------------------+ Jehoshaphat[2]
                        Ahijah                    Azariah                            Elijah
  Prophets        --------------------             ----       Jehu                 -----------
                    Shemaiah                      Hanani                                Elisha
                  ---------------                  ----                                  -----

    900       890       880       870       860       850       840       830       820       810

    _Dynasty of Omri_

                                  _Dynasty of Jehu_
    ---+ Ahaziah II.[1]
        +-+ Jehoram I.[1]
  ISRAEL  +----------+        Jehu[2][1]
                     +----------------------------+ Jehoahaz I.[2]
                                                  +---------------+ Jehoash II.[1]
     Jehosaphat[2]                                            [3]-+-------------+ Jeroboam II.[1]
     -----------+ Jehoiam II.[1]                                     [3]--------+---------------
  JUDAH  -------+---+ Ahaziah II.[1]
                    ++ Athaliah[1]
                     +-----+             Jehoash I.[2]
    Elijah                 +----------------------------------------+       Amaziah[2][1]
     -----                                                          +---------------------------
    Micaiah                                     Zechariah
     -----                     Elisha            ------
           Jehaziel                                          Jonah
           --------                         -------------------------------------

   810       800       790       780       770       760       750       740       730       720

           _Dynasty of Jehu_

          Jeroboam II.[1]                 Zachariah[1]
    --------------------------- _Anarchy_ + Shallum
                                           +---------+ Pekahiah[1]
  ISRAEL                                             +-+      Pekah[1]              Hoshea[1] _Captivity_
                                                       +---------------------       --------
                    Azariah or Uzziah[2]
    ----------------------------------------------------    Jotham[2]
  JUDAH                                                 ---------------+    Ahaz[1]
                                                                       +---------------+ Hez.[2]
                                                        Hosea                          +------
                      Joel    -----------------------------------------------------------
  PROPHETS     --------------------------------------            Isaiah
                     Amos          -----------------------------------------------------------
                  ----------                                                  Micah
  _Fish and See, N.Y._


[1] Did evil in the sight of the Lord

[2] Did right in the sight of the Lord

[3] Viceroy with his father




1. =Its territory.= It embraced the mountain portion of the tribe of
Judah, from the Dead Sea to the Philistine plain; a part of Benjamin, in
which tribe the larger part of Jerusalem stood; and also a part of Dan
(2 Chron. 11. 10). Simeon was nominally within its border, but was
practically given up to the Arabians of the desert; Edom was tributary,
though often in rebellion, and finally independent (1 Kings 22. 47; 2
Kings 8. 20); Philistia was outside of its boundary. Its extent was
about 3,435 square miles, about half the area of Massachusetts.

[Illustration: JUDAH.]

2. =Its government= was a monarchy, with but one family on the throne,
the line of David, in direct succession, with the exception of
Athaliah's usurpation (2 Kings 11. 1-3), through nineteen reigns.

3. =Its religion.= Through all the history we find two forms of worship
strongly opposed to each other, yet both rooted in the nation. 1.) The
worship of Jehovah through the temple, the priesthood, and the prophets.
2.) But side by side with this pure religion was the worship of idols
upon "high places," probably begun as a form of worshiping Jehovah, but
degenerating into gross and immoral idolatry. There was a struggle going
on constantly between these two elements in the state, the spiritual and
the material. Notwithstanding the efforts of reforming kings like
Jehoshaphat, Hezekiah, and Josiah, the general tendency was downward.

II. =THE DURATION OF THE KINGDOM.= The kingdom lasted from B. C. 975 to
587--more than one hundred and thirty years longer than Israel. Reasons
for its endurance may have been:

1. =Its retired situation=: hemmed in by mountains and deserts; at a
distance from the ordinary lines of travel; not in the direct path of
conquest from any other nation. Judah had few foreign wars as compared
with Israel.

2. =The unity of its people.= They were not ten tribes loosely
connected, but one tribe, with a passionate love of their nation and a
pride in their blood.

3. =Its concentration at Jerusalem.= Through all its history there was
but one capital, where the palace of the king and the temple of the Lord
were standing together.

4. =The reverence for the House of David= also kept the people together.
There was no change in dynasty, and the loyalty of the people grew
stronger through the generations toward the family on the throne. There
being no usurpers, the throne was permanent until destroyed by foreign

5. =The purity of its religion= tended to keep the nation united, and to
keep it in existence. No bond of self-interest or of blood will hold a
people together as strongly as the tie of religion. Judah's strength was
in the measure of her service of God, and when she renounced Jehovah her
doom came speedily.

III. =PERIODS IN THE HISTORY.= Though Judah was not without political
contact with other nations, yet its history is the record of internal
events rather than external relations. We may divide its history into
four epochs:

1. =The first decline and revival.= (B. C. 975-889.) 1.) The reigns of
Rehoboam and Abijah marked a decline indicated by the Egyptian invasion
and the growth of idolatry. 2.) The reign of Asa and Jehoshaphat showed
a revival in reformation, progress, and power. Under Jehoshaphat Judah
was at the height of prosperity. This was the time of peace with Israel,
and of strength at home and abroad (2 Chron. 17. 5; 20. 30).

2. =The second decline and revival.= (B. C. 889-682.) 1.) For nearly two
hundred years after the death of Jehoshaphat the course of Judah was
downward. Edom was lost under Jehoram (2 Chron. 21. 8); the Baalite
idolatry was introduced by the usurping queen, Athaliah (2 Kings 11.
18); the land was again and again invaded under Joash and Amaziah, and
Jerusalem itself was taken and plundered. 2.) But a great reformation
was wrought under Hezekiah, who was the best and wisest of the kings of
Judah, and the kingdom again rose to power, even daring to throw off the
Assyrian yoke and defy the anger of the mightiest king then on the
earth. At this time came the great event of the destruction of the
Assyrian host (2 Kings 19. 30).

3. =The third decline and revival.= (B. C. 682-610.) 1.) The reforms of
Hezekiah were short lived, for his son Manasseh was both the longest in
reigning and the wickedest of the kings, and his late repentance did not
stay the tide of corruption which he had let loose (2 Kings 21. 10-17; 2
Chron. 33. 1-18). The wickedness of Manasseh's reign was the great
moral cause of the kingdom's destruction, for from it no reform
afterward could lift the mass of the people. 2.) Josiah, the young
reformer, attempted the task, but his efforts, though earnest, were only
measurably successful, and after his untimely death the kingdom hastened
to its fall (2 Kings 23. 29).

4. =The final decline and fall.= (B. C. 610-587.) 1.) The political
cause of the destruction of the kingdom was the rise of Babylon. The old
Assyrian empire went down about 625 B. C., and a struggle followed
between Babylon and Egypt for the supremacy. Judah took the side of
Egypt, which proved to be the losing side. 2.) After several
chastisements and repeated rebellions Jerusalem was finally destroyed by
Nebuchadnezzar, King of Babylon, and the kingdom of Judah was
extinguished, B. C. 587.

Blackboard Outline.

  =I. Gen. Asp. Kin. Jud.= 1. Terr. Tri. Jud. 3,435 m. 2. Gov. mon.
        3. Rel. 1.) Jeh. 2.) Idol.

  =II. Dur. Kin.= 1. Ret. sit. 2. Un. peo. 3. Conc. Jer. 4. Rev. Ho.
        Dav. 5. Pur. rel.

  =III. Per. Hist.= 1. Fir. dec. rev. 1.) Dec. Reho. Abi. 2.) Rev.
        As. Jehosh.
  2. Sec. dec. rev. 1.) Dec. 200 y. 2.) Rev. Hez.
  3. Thi. dec. rev. 1.) Dec. Man. 2.) Rev. Jos.
  4. Fin. dec. fal. 1.) Ris. Bab. 2.) Des. Jer.


  What was embraced in the kingdom of Judah?
  What was its area?
  How was it governed?
  What was its religion?
  What was associated with the worship of Jehovah?
  What was the religious tendency of the people?
  How long did the kingdom of Judah last?
  What were the causes of this duration?
  What were the periods in its history?
  Under what kings was the first decline?
  Who led in a revival and reformation?
  Who was the greatest of the kings of Judah?
  What took place during the second decline?
  Who was the usurping queen?
  What did this queen try to do?
  Who wrought the second great reformation?
  What was the character of this king?
  What great destruction of Judah's enemies took place at this time?
  Which reign was both longest, wickedest, and most evil in its results?
  Who attempted a third reformation?
  What was the result of his endeavor?
  What was the political cause of the fall of Judah?
  By what nation and by what king was Jerusalem finally destroyed?

Subjects for Special Papers.





I. We must distinguish between the =CAPTIVITY OF ISRAEL=, or the ten
tribes, and =THAT OF JUDAH=.

1. The captivity of Israel took place B. C. 721, that of Judah B. C.
587. The southern kingdom lasted one hundred and thirty-four years
longer than the northern.

2. Israel was taken captive by the Assyrians under Sargon; Judah by the
Chaldeans under Nebuchadnezzar.

3. Israel was taken to the lands south of the Caspian Sea (2 Kings 17.
6); Judah to Chaldea, by the river Euphrates (Psa. 137. 1).

4. Israel never returned from its captivity, which was the end of its
history; but Judah was brought back from its captivity and again became
a flourishing state, though subject to foreign nations during most of
its after history.

II. There were =THREE CAPTIVITIES= of Judah, all in one generation and
all under one Chaldean king, Nebuchadnezzar:

1. =Jehoiakim's captivity.= (B. C. 607.) Jehoiakim was the son of
Josiah, placed upon the throne after the battle of Megiddo, in which
Josiah perished (2 Kings 23. 34). In the war between Pharaoh-nechoh of
Egypt and Nebuchadnezzar (then joint king of Babylon with his father
Nabopolassar) Jehoiakim, as a vassal of Nechoh, aided the Egyptians.
After the defeat of Nechoh, Nebuchadnezzar marched to punish Jehoiakim.
He was called away from the siege of Jerusalem by the death of his
father and the necessity of hastening to Babylon to assume the
government. Jehoiakim was spared, but a number of the nobles of Judah
were taken to Babylon, perhaps as hostages for the king's good conduct.
For three years Jehoiakim obeyed Nebuchadnezzar; then he rebelled, but
was speedily reduced to subjection, and many of the leading people
among the Jews were carried captive to Babylon (2 Kings 24. 1, 2). Among
these captives was Daniel the prophet (Dan. 1. 1-6). From this event the
_seventy years_ of the captivity were dated (Jer. 27. 22; 29. 10),
though the kingdom of Judah remained for twenty years longer. Jehoiakim,
the king, was not taken away, though bound in chains for that purpose (2
Chron. 36. 6); he reigned several years after this event, but under
suspicion of the Chaldeans, and his end was ignoble (Jer. 22. 18, 19;
36. 30).

2. =Jehoiachin's captivity.= (B. C. 598.) Jehoiachin was the son of
Jehoiakim (called Jeconiah, 1 Chron 3. 16; Jer. 24. 1; and Coniah, Jer.
22. 24). He reigned only three months, and was then deposed by
Nebuchadnezzar and carried to Babylon. With the young king and the royal
family were taken thousands of the people of the middle classes, whom
the land could ill spare (2 Kings 24. 8-16). Among these captives was
Ezekiel, the prophet-priest (Ezek. 1. 1-3).

3. =Zedekiah's captivity.= (B. C. 587.) He was the uncle of Jehoiachin,
and the son of the good Josiah (2 Kings 24. 17), and had been made king
by Nebuchadnezzar. But he too rebelled against his master, to whom he
had taken a solemn oath of fidelity (2 Chron. 36. 13). The Chaldeans
were greatly incensed by these frequent insurrections, and determined
upon a final destruction of the rebellious city. After a long siege
Jerusalem was taken, and the king was captured while attempting flight.
He was blinded and carried away to Babylon, the city was destroyed, and
nearly all the people left alive were also taken to the land of Chaldea
(2 Kings 25. 1-11). After this captivity the city lay desolate for fifty
years, until the conquest of Babylon by Cyrus (B. C. 536).

III. Let us ascertain the =CAUSES OF THE CAPTIVITY=; why the Jews were
taken up bodily from their own land and deported to a distant country.

1. Such deportations were a frequent =policy of Oriental conquerors=.
The Orientals had three ways of dealing with a conquered people: that
of extermination or wholesale butchery, which is frequently described
upon the Assyrian monuments; that of leaving them in the land under
tribute, as subjects of the conqueror; and that of deporting them _en
masse_ to a distant land. Frequently, when the interests of the empire
would be served by changing the population of a province, this plan was
carried out. Thus the ten tribes were carried to a land near the Caspian
Sea, and other people were brought to Samaria in their place (2 Kings
17. 6, 24). A similar plan with respect to Judah was proposed by
Sennacherib (2 Kings 18. 31, 32), but was thwarted by the destruction of
the Assyrian host.

2. We have already noticed another cause of the captivity in the
frequent =rebellions of the kings of Judah= against the authority of
Babylon. The old spirit of independence, which had made Judah the leader
of the twelve tribes, was still strong, and it was fostered by the hope
of universal rule, which had been predicted through centuries, even
while the kingdom was declining. The prophets, however, favored
submission to Babylon; but the nobles urged rebellion and independence.
Their policy was pursued, and the unequal strife was taken up more than
once. The rebellions always failed; but after several attempts the
patience of Nebuchadnezzar was exhausted, and the destruction of the
rebellious city and the deportation of the population was ordered.

3. But underneath was another and a deeper cause--in =the rivalry of
Egypt and Babylon=. Whenever in history one nation has been dominant
there has been another nation, next in strength, as its rival to check
its supremacy. Thus Greece stood in the way of Persia, Carthage in the
way of republican Rome, and Parthia in the way of imperial Rome. In the
earlier days Assyria (and after Assyria Babylon) was the controlling
power in the East; but it was always opposed by Egypt, which, though
less powerful, was yet strong enough to be dangerous to Assyrian or
Chaldean supremacy. Palestine stood on the border of the Assyrian
Empire toward Egypt; and in Palestine there were two parties, the
Assyrian and the Egyptian; one counseling submission to Assyria, the
other seeking alliance with Egypt against Assyria (Isa. 31. 1-3; 37. 6).
After Babylon took the place of Nineveh the Chaldean party took the
place of the Assyrian, as the Chaldean Empire was the successor of the
Assyrian Empire. The prophets, led by Jeremiah, always counseled
submission to Babylon, and warned against trusting to Egypt, which had
never given any thing more than promises; but the nobles were of the
Egyptian party, and constantly influenced the kings to renounce the yoke
of Babylon, and to strike for independence by the aid of Egypt. Under
Egyptian influence the later kings of Judah made attempt after attempt
to rebel against the Chaldean Empire. But the expected help from Egypt
never came, and Judah was left again and again to suffer the wrath of
Babylon (Jer. 37. 5-9). The necessity of making the frontier of the
Chaldean Empire safe on the side toward Egypt was the political cause
for the deportation of the tribe of Judah. Nebuchadnezzar dared not to
leave a people on the soil who would constantly endanger the entrance to
his dominions by plotting with the Egyptians. He therefore took up the
Jews bodily, placed them in the center of his empire, and turned the
land of Judah into a desolation.

4. There was underlying all these political reasons a moral cause in
=the divine purpose to discipline the nation=. The captivity was a
weeding-out process, to separate the precious from the vile, the false
from the true, the "remnant" from the mass. There had always been two
distinct elements in Israel and Judah--the spiritual, God-fearing few,
and the worldly, idol-worshiping many. The worldly and irreligious took
part in the resistance to the King of Babylon; and the worshipers of
Jehovah, led by the prophets, urged submission. As a result, the nobles
and the warriors, for the most part, perished; while the better part,
the strength and hope of the nation, were carried away captive. Notice
that the captives were mainly of the middle class, the working element
(2 Kings 24. 14-16). Those who had submitted to the Chaldeans were also
taken away (2 Kings 25. 11). The prophet expressed greater hope for
those taken away than for those left behind (Jer. 24. 1-10). The
captives were the root of Judah, out of which in due time a new nation
should rise.

are apt to suppose.

1. They received =kind treatment=; were regarded not as slaves or
prisoners, but as colonists. At a later captivity by the Romans the Jews
were sold as slaves and dispersed throughout the empire. Such wholesale
enslavement was common after a conquest. For some reason the Chaldeans
did not enslave the Jews at the time of their conquest, but colonized
them as free people. This may have been because the captives as a class
were of the "Chaldean party" among the Jews, and hence were treated in a
measure as friends. The letter of Jeremiah to the exiles (Jer. 29. 1-7)
shows that they were kindly dealt with in Chaldea. Some of them were
received at the court and rose to high station in the realm (Dan. 1.

2. =Their organization was maintained.= The exiles were not merged into
the mass of the people where they were living, but retained their own
system, and were recognized as a separate colony. Their dethroned kings
had a semi-royal state, and at death an honorable burial (Jer. 52.
31-34; 34. 4, 5). The captives were governed by elders, rulers of their
own nation (Ezek. 8. 1; 14. 1; 20. 1). Such a system is still pursued in
the East, where the government is according to race as well as according
to locality; that is, the different races in one province will each have
separate rulers. There was a "prince of Judah" at the close of the
captivity (Ezra 1. 8). This fact of a national organization was a
fortunate one for the exiles. If they had been dispersed as slaves
throughout the empire, or even had been scattered as individuals, they
would soon have been merged among the Gentiles, and would have lost
their identity as a people. But maintaining as a separate race, and in
Jewish communities, they were readily gathered for a return to their own
land when the opportunity came.

3. =Their law and worship were observed.= There were no sacrifices, for
these could be offered only at Jerusalem in the temple. But the people
gathered for worship and for the study of the law far more faithfully
than before the exile; for adversity is a school of religious character
far more than prosperity. The exile would naturally exert an influence
in the direction of religion. While the irreligious and idolatrous among
the captives would soon drop out of the nation and be lost among the
Gentiles, the earnest, the spiritual, and the God-fearing would grow
more intense in their devotion. The institutions which date from the
captivity (noticed below, under "Results of Captivity") are an evidence
of this fact.

4. =They were instructed by prophets and teachers.= Jeremiah lived for
some time after the beginning of the captivity, made a visit to Babylon,
and wrote at least one letter to the exiles (Jer. 13. 4-7; 29. 1-3).
Daniel lived during the captivity, and, though in the court, maintained
a deep interest in his people, and comforted them by his prophecies.
Ezekiel was himself one of the captives, and all his teachings were
addressed to them (Ezek. 1. 1-3). Many evangelical and eminent Bible
scholars are of the opinion that the latter part of Isaiah, from the
fortieth chapter to the end, was given by a "later Isaiah" during the
exile; but whether written at that time or earlier, it must have
circulated among the captives and given them new hope and inspiration.
The radical change in the character of the Jews which took place during
this period shows that a great revival swept over the captive people and
brought them back to the earnest religion of their noblest ancestors.

5. =Their literature was preserved and enlarged.= Internal evidence
shows that the Books of the Kings were finished and the Books of the
Chronicles written at this time or soon afterward; the Books of Daniel,
Ezekiel, Habakkuk, and other of the minor prophets were given; and a
number of the best psalms were composed during this epoch, as such poems
are likely to be written in periods of trial and sorrow. Out of the many
psalms we cite Psalms 124, 126, 129, 130, 137, as manifestly written
during the captivity. The exile was an age of life and vigor to Hebrew

V. =THE RESULTS OF THE CAPTIVITY.= In the year 536 B. C. the city of
Babylon was taken by Cyrus, King of the combined Medes and Persians. One
of his first acts was to issue an edict permitting the exiled Jews to
return to their own country and rebuild their city. Not all the Jews
availed themselves of the privilege, for many were already rooted in
their new homes, where they had been for two generations. But a large
number returned (Ezra 2. 64), and re-established the city and state of
the Jews. The captivity, however, left its impress upon the people down
to the end of their national history, and even to the present time.

1. =There was a change in language=, from Hebrew to Aramaic or Chaldaic.
The books of the Old Testament written after the restoration are in a
different language from the earlier writings. After the captivity the
Jews needed an interpreter in order to understand their own earlier
Scriptures. Allusion to this fact is given in Neh. 8. 7. The Chaldee of
Babylon and the Hebrew were sufficiently alike to cause the people
during two generations to glide imperceptibly from one to the other,
until the knowledge of their ancient tongue was lost to all but the

2. =There was a change in habits.= Before the captivity the Jews were a
secluded people, having scarcely any relation with the world. The
captivity brought them into contact with other nations, and greatly
modified their manner of living. Hitherto they had been mostly farmers,
living on their own fields; now they became merchants and traders, and
filled the world with their commerce. Rarely now do we find a Jew who
cultivates the ground for his support. They are in the cities, buying
and selling. This tendency began with the Babylonian captivity, and has
since been strengthened by the varied experiences, especially by the
persecutions of the Jews during the centuries.

3. =There was a change in character.= This was the most radical of all.
Before the captivity the crying sin of Judah, as well as of Israel, was
its tendency to idolatry. Every prophet had warned against it and
rebuked it; reformers had risen up; kings had endeavored to extirpate,
but all in vain; the worshipers of God were the few, the worshipers of
idols were the many. After the captivity there was a wonderful
transformation. From that time we never read of a Jew bowing his knee
before an idol. The entire nation was a unit in the service of Jehovah.
Among all the warnings of the later prophets, and the reforms of Ezra
and Nehemiah, there is no allusion to idolatry. That crime was utterly
and forever eradicated; from the captivity until to-day the Jews have
been the people of the one, invisible God, and intense in their hatred
of idols. We may not know all the causes of this change, but some of
them were: 1.) The fact that the idolatrous element largely perished,
and the spiritual element formed the bulk of the captives. 2.) The
idol-worshipers among the captives would naturally be less loyal to the
national ideas, and would more readily assimilate with the heathen;
while the religious among the exiles would grow all the more devoted to
their religion as their only hope in trial. 3.) The most ardent lovers
of their country and their religion would be the most eager to return
after the exile; hence, the new state was founded by zealous Jews, who
gave it religious spirit. So in modern times the spirit of the Pilgrims
and the Puritans gave tone to New England, and through New England to

4. =There were new institutions= as the result of the captivity. Two
great institutions arose during the captivity:

1.) The _synagogue_, which grew up among the exiles, was carried back to
Palestine, and was established throughout the Jewish world. This was a
meeting of Jews for worship, for reading the law, and for religious
instruction. It had far greater influence than the temple after the
captivity; for while there was but one temple in all the Jewish world,
there was a synagogue in every city and village where Jews lived; and
while the temple was the seat of a priestly and ritualistic service, the
synagogue promoted freedom of religious thought and utterance. Out of
the synagogue, far more than the temple, grew the Christian Church.

2.) _The order of scribes_ was also a result of the captivity. The days
of direct inspiration through prophets were passing away, and those of
the written Scripture, with a class of men to study and interpret it,
came in their place. During the captivity the devout Jews studied the
books of their literature, the law, the psalms, the histories, and the
prophets. After the captivity arose a series of scholars who were the
expounders of the Scriptures. Their founder was Ezra, at once a priest,
a scribe, and a prophet (Ezra 7. 1-10), who arranged the books and in a
measure completed the canon of Old Testament Scripture.

5. =There was a new hope, that of a Messiah.= From the time of the
captivity the Jewish people looked forward with eager expectation to the
coming of a Deliverer, the Consolation of Israel, the "Anointed One"
(the word Messiah means "anointed"), who should lift up his people from
the dust, exalt the throne of David, and establish an empire over all
the nations. This had been promised by prophets for centuries before the
exile, but only then did it begin to shine as the great hope of the
people. It grew brighter with each generation, and finally appeared in
the coming of Jesus Christ, the King of Israel.

6. From the captivity there =were two parts of the Jewish people=; the
Jews of Palestine, and the Jews of the dispersion. 1.) The Jews of
Palestine, sometimes called Hebrews (Acts 6. 1), were the lesser in
number, who lived in their own land and maintained the Jewish state. 2.)
The Jews of the dispersion were the descendants of those who did not
return after the decree of Cyrus (Ezra 1. 1), but remained in foreign
lands and gradually formed Jewish "quarters" in all the cities of the
ancient world. They were the larger in number, and later were called
"Grecian Jews," or Hellenists, from the language which they used (Acts
6. 1). Between these two bodies there was a close relation. The Jews of
the dispersion had synagogues in every city (Acts 15. 1), were devoted
to the law, made constant pilgrimages to Jerusalem, and were recognized
as having one hope with the Jews of Palestine. The traits of the two
bodies were different, but each contributed its own element toward the
making of a great people.

Blackboard Outline.

  =I. Cap. Isr. Jud.= 1. Isr. 721. Jud. 587. 2. Ass. Sar.--Chal. Neb.
        3. Cas. Sea.--Riv. Eup. 4. Nev. ret.--Bro. b.

  =II. Thr. Cap. Jud.= 1. Jeh. cap. 607. 2. Jehn. cap. 598. 3. Zed.
        cap. 587.

  =III. Caus. Cap.= 1. Pol. Or. conq. 2. Reb. kgs. Jud. 3. Riv. Eg.
        Bab. 4. Div. pur. dis.

  =IV. Con. Cap.= 1. Kin. tre. 2. Org. main. 3. La. wor. obs. 4. Ins.
        pro. tea. 5. Lit. pre. enl.

  =V. Res. Cap.= 1. Ch. lan. 2. Ch. hab. 3. Ch. char. 4. Ne. ins.
        (syn. scr.) 5. Hop. Mess. 6. Two. par. peo.


  From what earlier captivity must that of Judah be distinguished?
  What were the dates of these two captivities?
  By whom was each nation taken captive?
  Where was each nation carried captive?
  What followed the captivity in each nation?
  What were the three captivities of Judah?
  What were the events of the first captivity of Judah?
  Who were carried away at this time?
  What date is connected with this captivity?
  What were the events of the second captivity of Judah?
  Who were then taken away?
  What were the events of the third captivity?
  How long was Jerusalem left in ruins?
  By whom, and when, were the Jews permitted to return from captivity?
  What causes may be assigned for the carrying away of the Jews?
  What were the customs of ancient Oriental conquerors?
  How did the conduct of the kings of Judah bring on the captivity?
  What rivalry between nations was a cause of the captivity?
  What were the two parties in the kingdom of Judah?
  How was the carrying away of the Jews a political necessity?
  What was the moral cause of the captivity?
  How were the captive Jews treated?
  What evidences show that their national organization was continued
      during the captivity?
  Why was this fact a fortunate one for the exiles?
  What customs of the Jews were observed during the captivity?
  What instructors did the Jews have during this period?
  What was the condition of Jewish literature during the captivity?
  What events followed the decree of Cyrus?
  Did all the exiles of the Jews return?
  What change in language was wrought by the captivity?
  What change in habits followed the captivity?
  What great change in religion came as the result of the captivity?
  How can that change be accounted for?
  What two institutions arose during the captivity?
  What new hope arose at this time?
  How were the Jews divided after the captivity?

Subjects for Special Papers.



The Jewish Province.

From the return of the exiles, B. C. 536, to the final destruction of
the Jewish state by the Romans, A. D. 70, the history of the chosen
people is closely interwoven with that of the East in general. During
most of this time Judea was a subject province, belonging to the great
empires which rose and fell in succession. For a brief but brilliant
period it was an independent state, with its own rulers. As most of this
period comes between the Old and New Testaments its events are less
familiar to Bible readers than the other portions of Israelite history.
We therefore give more space than usual to the facts, only selecting the
most important, and omitting all that have no direct relation with the
development of the divine plan in the Jewish people.

I. The history divides itself into =FOUR PERIODS=, as follows:

1. =The Persian period=, B. C. 536 to 330, from Cyrus to Alexander,
while the Jewish province was a part of the Persian Empire. Very few
events of these two centuries have been recorded, but it appears to have
been a period of quiet prosperity and growth. The Jews were governed by
their high-priests under the general control of the Persian government.
The principal events of this period were:

1.) _The second temple._ (B. C. 535-515.) This was begun soon after the
return from exile (Ezra 3. 1, 2, 8), but was not completed until
twenty-one years afterward (Ezra 6. 15, 16). It was smaller and less
splendid than that of Solomon, but was built upon the same plan.

2.) _Queen Esther's deliverance._ (B. C. 474.) This took place, not in
Judea, but in Shushan (Susa), the capital of the Persian Empire. The
king referred to as Ahasuerus was probably Xerxes, and the events of
Esther's elevation and intercession took place after the defeat of his
invasion of Greece. The whole story is in accord with both Persian
customs and the character of Xerxes.

3.) _Ezra's reformation._ (B. C. 450.) The coming to Jerusalem of Ezra
the scribe was a great event in Israelite history; for, aided by
Nehemiah, he led in a great reformation of the people. He found them
neglecting their law and following foreign customs. He awakened an
enthusiasm for the Mosaic law, aroused the patriotism of the people, and
renewed the ancient faith. His work gave him the title of "the second
founder of Israel."

4.) _The separation of the Samaritans._ (B. C. 409.) For the origin of
the Samaritans, see 2 Kings 17. 22-34. They were a mingled people, both
in race and religion; but until the captivity were permitted to worship
in the temple at Jerusalem. After the return from Babylon the Samaritans
and the Jews grew further and further apart. The Samaritans opposed the
rebuilding of the temple (Ezra 4. 9-24), and delayed it for many years;
and a century later strove to prevent Nehemiah from building the wall of
Jerusalem (Neh. 4. 2). Finally they established a rival temple on Mount
Gerizim, and thenceforth the two races were in bitter enmity (John 4.

5.) _The completion of the Old Testament canon._ The prophets after the
restoration were Haggai, Zechariah, and Malachi; but the author of most
of the latest books was Ezra, who also arranged the Old Testament
nearly, perhaps fully, in its present form. Thenceforward no more books
were added, and the scribe or interpreter took the place of the prophet.

[Illustration: ALEXANDER'S EMPIRE.]

2. =The Greek period.= (B. C. 330-166.) In the year 330 B. C. Alexander
the Great won the empire of Persia in the great battle of Arbela, by
which the sovereignty of the East was transferred from Asia to Europe,
and a new chapter in the history of the world was opened. Alexander died
at the hour when his conquests were completed, and before they could be
organized and assimilated; but the kingdoms into which his empire was
divided were all under Greek kings, and were all Greek in language and
civilization. Judea was on the border between Syria and Egypt, and
belonged alternately to each kingdom. We divide this period into three

1.) _The reign of Alexander._ (B. C. 330-321.) The Jews had been well
treated by the Persian kings and remained faithful to Darius, the last
King of Persia, in his useless struggle. Alexander marched against
Jerusalem, determined to visit upon it heavy punishment for its
opposition, but (according to tradition) was met by Jaddua, the
high-priest, and turned from an enemy to a friend of the Jews.

2.) _The Egyptian supremacy._ (B. C. 311-198.) In the division of
Alexander's conquests Judea was annexed to Syria, but it soon fell into
the hands of Egypt, and was governed by the Ptolemies (Greek kings of
Egypt) until 198 B. C. The only important events of this period were the
rule of Simon the Just, an exceptionally able high-priest, about 300 B.
C., and the translation of the Old Testament into the Greek language for
the use of the Jews of Alexandria, who had lost the use of Hebrew or
Chaldee. This translation was made about 286 B. C., according to Jewish
tradition, and is known as the Septuagint version. It was regarded as an
act of sacrilege by the Palestinian Jews to translate their Holy
Scriptures into the language of heathens, and for centuries the
anniversary of the completion of the Septuagint was observed as a day of
humiliation and prayer.

3.) _The Syrian supremacy._ (B. C. 198-166.) About the year 198 B. C.
Judea fell into the hands of the Syrian kingdom, also ruled by a Greek
dynasty, the Seleucidæ, or descendants of Seleucus. This change of
rulers brought to the Jews a change of treatment. Hitherto they had been
permitted to live undisturbed upon their mountains, and to enjoy a
measure of liberty, both in civil and ecclesiastical matters. But now
the Syrian kings not only robbed them of their freedom, but also
undertook to compel them to renounce their religion by one of the most
cruel persecutions in all history. The temple was desecrated and left to
ruin, and the worshipers of Jehovah were tortured and slain, in the vain
endeavor to introduce the Greek and Syrian forms of idolatry among the
Jews. Heb. 11, 33-40, is supposed to refer to this persecution. When
Antiochus, the Syrian king, found that the Jews could not be driven from
their faith, he deliberately determined to exterminate the whole nation.
Uncounted thousands of Jews were slaughtered, other thousands were sold
as slaves, Jerusalem was well nigh destroyed, the temple was dedicated
to Jupiter Olympius, and the orgies of the Bacchanalia were substituted
for the Feast of Tabernacles. The religion of Jehovah and the race of
the Jews seemed on the verge of utter annihilation in their own land.

3. =The Maccabean period.= (B. C. 166-40.) But the darkest hour precedes
the day; the cruelties of the Syrians caused a new and splendid epoch to
rise upon Israel.

1.) _The revolt of Mattathias._ In the year 170 B. C. an aged priest,
Mattathias, unfurled the banner of independence from the Syrian yoke. He
did not at first aim for political freedom, but religious liberty; but
after winning a few victories over the Syrian armies he began to dream
of a free Jewish state. He died in the beginning of the war, but was
succeeded by his greater son, Judas Maccabeus.[L]

2.) _Judas Maccabeus_ gained a greater success than had been dreamed at
the beginning of the revolt. Within four years the Jews recaptured
Jerusalem and reconsecrated the temple. (The anniversary of this event
was ever after celebrated in the Feast of Dedication, John 10. 22.)
Judas ranks in history as one of the noblest of the Jewish heroes, and
deserves a place beside Joshua, Gideon, and Samuel as a liberator and

3.) _The Maccabean dynasty._ Judas refused the title of king, but his
family established a line of rulers who by degrees assumed a royal
state, and finally the royal title. In the year 143 B. C. Jewish liberty
was formally recognized, and the Maccabean princes ruled for a time over
an independent state. Between 130 and 110 B. C. Edom, Samaria, and
Galilee were added to Judea. The latter province had been known as
"Galilee of the Gentiles" (Isa. 9. 1); but by degrees the foreigners
withdrew, and the province was occupied by Jews who were as devoted and
loyal as those of Jerusalem.

[Illustration: ROMAN EMPIRE]

4.) _The rise of the sects._ About B. C. 100 the two sects, or schools
of thought, the Pharisees and Sadducees, began to appear, though their
principles had long been working. The Pharisees ("separatists") sought
for absolute separation from the Gentile world and a strict construction
of the law of Moses, while the Sadducees ("moralists") were liberal in
their their theories and in their lives.

4. =The Roman period.= (B. C. 40-A. D. 70.) It is not easy to name a
date for the beginning of the Roman supremacy in Palestine. It began in
B. C. 63, when Pompey the Great (afterward the antagonist of Julius
Cæsar) was asked to intervene between two claimants for the Jewish
throne, Hyrcanus and Aristobulus. Pompey decided for Hyrcanus, and aided
him by a Roman army. In his interest he besieged and took Jerusalem, and
then placed Hyrcanus in power, but without the title of king. From this
time the Romans were practically, though not nominally, in control of

1.) _Herod the Great._ We assign as the date of the Roman rule 40 B. C.,
when Herod (son of Antipater, an Edomite, who had been the general of
Hyrcanus) received the title of king from the Roman Senate. From this
time Palestine was regarded as a part of the Roman Empire. Herod was the
ablest man of his age, and one of the most unscrupulous. He ruled over
all Palestine, Idumea (ancient Edom), and the lands south of Damascus.


2.) _Herod's temple._ Herod was thoroughly hated by the Jews, less for
his character than for his foreign birth. To gain their favor he began
rebuilding the temple upon a magnificent scale. It was not completed
until long after his death, which took place at Jericho about the time
when Jesus Christ, the true King of the Jews, was born (Matt. 2. 1, 2).

3.) _The tetrarchies._ By Herod's will his dominions were divided into
four tetrarchies ("quarter-rulings," a title for a fourth part of a
kingdom). Three of these were in Palestine--Archelaus receiving Judea,
Idumea, and Samaria; Antipas (the Herod of Luke 4. 19, 20; 23. 7-11)
receiving Galilee and Perea; and Philip (Luke 3. 1) having the district
of Bashan. About A. D. 6 Archelaus was deposed, and a Roman, Coponius,
was appointed the first Procurator of Judea, which was made a part of
the prefecture of Syria. The rest of Jewish annals belongs properly to
the New Testament history.

II. Through these periods we notice the gradual =PREPARATION FOR THE
GOSPEL=, which was steadily advancing.

1. =There was a political preparation.= Six centuries before Christ the
world around the Mediterranean was divided into states, whose normal
condition was war. At no time was peace prevalent over all the world at
once. If Christ had come at that time it would have been impossible to
establish the Gospel except through war and conquest. But kingdoms were
absorbed into empires, empires rose and fell by turns, each with a
larger conception of the nation than its predecessor. From the crude
combination of undigested states in the Assyrian Empire to the orderly,
assimilated, systematic condition of the Roman world was a great
advance. Christ appeared at the only point in the world's history when
the great nations of the world were under one government, with a system
of roads such that a traveler could pass from Mesopotamia to Spain and
could sail the Mediterranean Sea in perfect safety.

2. =There was a preparation of language.= The conquests of Alexander,
though accomplished in ten years, left a deeper impress upon the world
than any other two centuries of history. They gave to the whole of that
world one language, the noblest tongue ever spoken by human lips, "a
language fit for the gods," as men said. Through Alexander Greek cities
were founded every-where in the East, Greek kingdoms were established,
the Greek literature and the Greek civilization covered all the lands.
That was the language in which Paul preached the Gospel, and in which
the New Testament was written--the only language of the ancient world in
which the thoughts of the Gospel could be readily expressed. While each
land had its own tongue, the Greek tongue was common in all lands.

3. While these preparations were going on there was another in progress
at the same time, =the preparation of a race=. We might point to the
history of the Israelites from the migration of Abraham as a training;
but we refer now to their special preparation for their mission after
the restoration, B. C. 536. There was a divine purpose in the division
of Judaism into two streams; one a little fountain in Palestine, the
other a river dispersed over all the lands. Each branch had its part in
the divine plan. One was to concentrate its energies upon the divine
religion, to study the sacred books, to maintain a chosen people, whose
bigotry, narrowness, and intolerance kept them from destruction; the
other branch was out in the world, where every Jewish synagogue in a
heathen city kept alive the knowledge of God, and disseminated that
knowledge, drawing around it the thoughtful, spiritual minds who were
looking for something better than heathenism. Palestine gave the Gospel,
but the Jews of the dispersion carried it to the Gentiles, and each
synagogue in the foreign world became the nucleus of a Christian Church,
where for the first time Jew and Gentile met as equals.

4. Finally, there was the =preparation of a religion=. The Gospel of
Christ was not a new religion; it was the new development of an old
religion. As we study the Old Testament we see that each epoch stands
upon a higher religious plane. There is an enlargement of spiritual
vision between Abraham and Moses; between Moses and David; between David
and Isaiah; between Isaiah and John the Baptist. Pharisee and Sadducee
each held a share of the truth which embraced the best thought of both
sects. The work of many scribes prepared the way for the coming of the
Lord, and just when revelation was brought up to the highest level, when
a race was trained to apprehend and proclaim it, when a language had
been created and diffused to express it, when the world was united in
one great brotherhood of states, ready to receive it--then, in the
fullness of times, the Christ was manifested, who is over all, God
blessed forever.

Blackboard Outline.

  =I. Four Per.= 1. Per. per. 1.) Sec. tem. 2.) Q. Es. del. 3.) Ez.
        ref. 4.) Sep. Sam. 5.) Com. O. T. can.
  2. Gk. per. 1.) Rei. Alex. 2.) Eg. sup. 3.) Syr. sup.
  3. Macc. per. 1.) Rev. Mat. 2.) Jud. Macc. 3.) Macc. dyn. 4.) Ri.
  4. Rom. per. 1.) Her. Cr. 2.) Her. tem. 3.) Tetr.

  =II. Prep. Gosp.= 1. Pol. prep. 2. Prep. lan. 3. Prep. rac. 4. Prep.


  With what history is that of the Jews interwoven during this period?
  What was the political condition of the Jews at this time?
  What are the four periods of this history?
  Who were the rulers of the Jews during the first period?
  What building was erected after the return from captivity?
  What great deliverance was effected by a woman?
  What great reforms were effected by a scribe?
  What title has been given to him?
  What were the events connected with the separation of the Samaritans?
  Who were the prophets of the restoration?
  By whom was the Old Testament canon arranged?
  What brought on the Greek period?
  What events of Jewish history were connected with Alexander the Great?
  Under what people did the Jews fall afterward?
  What were the events of the Egyptian rule?
  What is the Septuagint?
  How was its translation regarded by the Jews of Palestine?
  In what kingdom, after Egypt, did Judea fall?
  How was it governed by its new masters?
  Who instituted a great persecution?
  What was the effect of this persecution?
  Who led the Jews in revolt?
  What great hero arose at this time?
  What line of rulers arose in his family?
  What was the growth of the Jewish state at this time?
  What sects of the Jews arose?
  How did Judea fall under the Roman power?
  Whom did the Romans establish as king?
  What were his dominions?
  What building did he erect?
  How was his kingdom divided after his death?
  What finally became of Judea?

Subjects for Special Papers.

          HEROD THE GREAT.


[L] The origin of this title is obscure. Some regard it as meaning "the
hammer," like a similar name in the Middle Ages, Charles Martel. Others
say that it was a part of the Hebrew inscription on the banner of Judas,
"Micamo Ka Baalim Jehovah," "Who is like unto thee among the gods, O
Jehovah?" Still others that it was made up as a sort of charm from the
last letters of the words Abraham, Isaac, Jacob. The Maccabean princes
were also called Asmoneans.

          Ten Minute Series OF
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          First Series. Seven numbers. The Books of the
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Transcriber's Notes:

Obvious punctuation errors have been repaired.

The table of contents did not exactly match the numeration of the pages.
It stated that the Preface began on page 5 when in actuality it began on
page 7. The Chronological Table was shown to be on page 9 but that is
the middle of the preface. It is actually located on page 6. In the HTML
version, the links will take the reader to the actual place indexed
instead of the page written.

The rest of the table of contents appears accurate.

The first four lessons have the questions for review in a list format.
Beginning with lesson five this changes to paragraphs.

Text uses both post-paid and postpaid.

Page 46, "hinderances" changed to "hindrances" (spite of their

Page 51, repeated word "of" deleted. Original read (by the authority of
of God)

Page 77, "seige" changed to "siege" (from the siege of Jerusalem)

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