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

STUDIES
IN
OLD TESTAMENT HISTORY

BY
REV. JESSE L. HURLBUT, D.D.
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
CINCINNATI: CRANSTON & CURTS

Copyright, 1890, by
HUNT & EATON,
New York.

CONTENTS.

CHRONOLOGICAL TABLE.

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.

PREFACE.

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 reader:

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 book.

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.

HINTS TO STUDENTS.

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:

Beginnings of Bible History. Part I. Deluge.

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.

HINTS TO TEACHERS.

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 gainers.

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.

THE COURSE DIVIDED INTO LESSONS.

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 II.)

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.

Studies in Old Testament History.

First Study.

THE BEGINNINGS OF BIBLE HISTORY.

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 life.

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).

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.

QUESTIONS FOR REVIEW.

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 world?
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 City of Babylon.
The Great Races.
Traditions of the Deluge.
The Character of Abraham.
Egypt in the Time of Joseph.

FOOTNOTES:

[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.

Second Study.

THE WANDERING IN THE WILDERNESS.

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, 12).

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 them:

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. 1).

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.

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. Ed.

QUESTIONS FOR REVIEW.

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.

The Pharaoh of the Oppression.
Mount Sinai.
The Greatness of Moses.
The Mosaic Legislation.
The Site of Kadesh-barnea.
The Tabernacle in the Wilderness.

FOOTNOTE:

[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.

Third Study.

THE CONQUEST OF CANAAN.

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. 13).

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.

III. GENERAL ASPECTS OF ISRAEL AT THE CLOSE OF THE CONQUEST.

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. Lai.

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.

QUESTIONS FOR REVIEW.

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.

Joshua as a General.
Beth-horon as one of the World's Greatest Battles.
The Moral Aspects of the Destruction of the Canaanites.
The River Jordan.
The History of Jericho.

FOOTNOTES:

[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 xiii.

[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.

Fourth Study.

THE AGE OF THE HEROES.

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.

I. THE CONDITION OF ISRAEL DURING THIS PERIOD. This was partly 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.

IV. THE GENERAL ASPECTS OF THE PERIOD.

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. 4-6).

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.

QUESTIONS FOR REVIEW.

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.

The Israelite Republic.
The Career of Gideon.
The Vow of Jephthah.
The Failure of Samson.
Shiloh and the Tabernacle.
Family Life during the Age of the Judges.

FOOTNOTE:

[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.

Fifth Study.

THE RISE OF THE ISRAELITE EMPIRE.

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 desired.

II. THE CHARACTER OF THE ISRAELITE KINGDOM. When men change their 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.

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.