LEADING PERSONS
Rehoboam.—Ascended the throne on death of Solomon, his father. Rejected wise counsel and angered his subjects (1 Kings 12:1-20).
Rehoboam.—Ascended the throne on death of Solomon, his father. Rejected wise counsel and angered his subjects (1 Kings 12:1-20).
Israel, the Northern Kingdom.
Jeroboam I.—Set up as king by the ten tribes in revolt (Israel, or the Northern Kingdom), erected two golden calves for worship (1 Kings 12:25-33).Ahab.—Followed Omri as ruler of Northern Kingdom (1 Kings 16:28). Married Jezebel, who established a heathen worship (1 Kings 16:31).Elijah and Elisha.—Prophets of God, sent to stay the wickedness of the Northern Kingdom. Elijah enters remarkable contest with Ahab (1 Kings 17:1 to 18:46. See also 1 Kings 21). For elaboration of this story seeLesson 10.Jehu.—Ruler of the nation; tried to abolish Baal worship (2 Kings 9, 10). His reforms partially successful. His son Jehoahaz continued in gross idolatry (2 Kings 13:2-9).Jeroboam II.—Ruler of the Northern Kingdom. His reign marked by great outward prosperity, but continued inward decay (2 Kings 14:24). The time of the prophecy of Amos (read the whole book) and of Hosea.Hoshea.—Last of the kings. Samaria captured by theKing of Assyria, and Israel taken captive. Read 2 Kings 17:1-41.Shalmaneser.—The Assyrian king.
Jeroboam I.—Set up as king by the ten tribes in revolt (Israel, or the Northern Kingdom), erected two golden calves for worship (1 Kings 12:25-33).
Ahab.—Followed Omri as ruler of Northern Kingdom (1 Kings 16:28). Married Jezebel, who established a heathen worship (1 Kings 16:31).
Elijah and Elisha.—Prophets of God, sent to stay the wickedness of the Northern Kingdom. Elijah enters remarkable contest with Ahab (1 Kings 17:1 to 18:46. See also 1 Kings 21). For elaboration of this story seeLesson 10.
Jehu.—Ruler of the nation; tried to abolish Baal worship (2 Kings 9, 10). His reforms partially successful. His son Jehoahaz continued in gross idolatry (2 Kings 13:2-9).
Jeroboam II.—Ruler of the Northern Kingdom. His reign marked by great outward prosperity, but continued inward decay (2 Kings 14:24). The time of the prophecy of Amos (read the whole book) and of Hosea.
Hoshea.—Last of the kings. Samaria captured by theKing of Assyria, and Israel taken captive. Read 2 Kings 17:1-41.
Shalmaneser.—The Assyrian king.
TIME.—982 B. C. to 718 B. C.
PLACES.—Shechem, Bethel, Dan, Mt. Carmel, Jezreel, Horeb, Samaria, Cherith, Zarephath.
SIGNIFICANCE OF EVENTS.—God's unceasing efforts to save his people from their sins are marked by the sending of prophets, like Elijah and Elisha, at a time when wicked kings had led the people into abominable idolatry.
65. Rehoboam Becomes King.—After the death of Solomon his son Rehoboam ascended the throne. At once there came to him a delegation headed by Jeroboam, asking for relief from the intolerable taxation that Solomon had levied. Rehoboam, guided by the foolish counsel of his hot-headed young men, replied roughly, saying, "my little finger is thicker than my father's loins" (1 Kings 12:1-20). At once the men of Israel revolted, and set up Jeroboam to be their king. From that time on, to the end, the kingdom was divided, and many times the one part was antagonistic to the other.
66. The Northern Kingdom.—Jeroboam as its first king, fearing that if the religion of the two peoples remained substantially the same, and if his people went regularly to Jerusalem, the capital of the Southern Kingdom, to worship, they would be alienated from him, devised a system of calf worship, and set up two golden calves, the one at Bethel, just over the border of Judah, and the other at Dan, in the extreme north of his domain. To these two centers of worship he invited his people to resort, in order to keep them from assembling with the men of Judah in Jerusalem. "It is too much for you," he said, "to go so far as to Jerusalem; behold your gods right in your midst" (1 Kings 12:25-33). All this he did in utter defiance of God's command, "Thou shalt not make unto thee any graven image," and in spite of the bitter experience of Israel in the wilderness in the matter of the golden calf that Aaron made.
67.This action on the part of Jeroboam "set the pace" for the Northern Kingdom, and from that day to the end of their history the land was full of gross idolatry. Not that all the men of the Northern Kingdom refused to follow Jehovah, for this was not the case, but the rulers were leaders in one form or another of idolatry.
68. Ahab and Jezebel.—In 925 B. C. Ahab ascended the throne of the Northern Kingdom. He married Jezebel, the daughter of Ethbaal, king of the Sidonians, a most masterful and wicked woman. She led her husband to establish the worship of Baal and Ashtoreth, nature divinities, whose worship was connected with most abhorrent practises. Not only so, but between them they did their best to root out all those who persisted in the worship of the God of Abraham. They persecuted the sons of the prophets, and put them to the sword. It was now no longer safe to try, even in secret, to worship the God of truth.
69. Elijah and Elisha.—It was just at this time that God in his mercy sent two very great prophets to Israel to try to win them back to their allegiance to the God of Moses and the Patriarchs. This, the student will remember, was one of those periods which was mentioned in the introduction, in which the narrative is amplified and the miracle multiplied, as betokening that the period was of great importance. Elijah and his successor, Elisha, did their best to stay the downward tendency of their people, but quite largely in vain. For a while it seemed as though there was to be some real reformation. But it did not last long, and soon the people, led astray by their rulers, lapsed into idolatry once more.
70. Jehu.—The one bright spot in all this sad story of the decline of the Northern Kingdom is found in the story of Jehu, 891 B. C. (2 Kings 9, 10.) He dealt drastically with the worshipers of Baal, and tried his best to put a final stop to all Baal worship. He ruled about twenty-eight years. His son Jehoahaz continued the sin of calf worship, and led his people once more into the downward path.
71.UnderJeroboam the Secondthe Northern Kingdom attained much outward prosperity, but its spiritual life did notimprove at all. Men became greedy of gain, and worldliness and sin of gross description gained the upper hand. It was possibly during this reign that God sent the prophet Amos to bear witness against the sins of the rulers and people. At this point read the prophecy of Amos, and try to realize how earnestly he pleaded with the men of Israel to return to the worship of the God of their fathers. But it was all in vain. Israel was joined to his idols.
72. Hosea, too, comes at about this same time, and he did his best to win Israel back from their apostasy. He has well been called the "pleading prophet," for his tenderness is most touching. Yet all in vain were his pleas. Israel would have none of them.
73. Hoshea, Last of the Kings.—At last the Divine patience seems to have been exhausted, and God gave the Northern Kingdom over into the hands of its enemies, and they were marched off into captivity. Hoshea is the last of the kings of Israel, and during his rule the King of Assyria captured Samaria, and led the people off into a strange land. Here let the student carefully read 2 Kings 17:1-41 to see the résumé that the sacred writer gives of the reasons for the final catastrophe that befell Israel. It was on account of their sins that they were suffered to experience these dire disasters.
74.In the place of the deported people, the Assyrians, in accordance with the customs of those days, placed peoples from alien lands in their stead. In this manner the population of Samaria became much mixed, and the false worship of these idolatrous peoples became the religion of the land of the Patriarchs in its northern portion. This will account for the hostility between Jew and Samaritan which we find in the days of Nehemiah, and even as late as the times of our Lord.
What led to the disruption of the United Kingdom?
Who was chosen king over Israel, or the Northern Kingdom?
Of what was Jeroboam afraid at this time?
What did he do to hold his people from possible allegiance with Judah?
Where were the golden calves set up?
Whom did Ahab marry?
What innovation in matters religious did Jezebel introduce?
How did she treat those who desired to worship Jehovah?
What two great prophets did God send to Israel at this time?
Was the mission of Elijah and his successor permanently effective?
How did the kingdom fare under Jeroboam II?
Was religion any better off for this prosperity?
Name two prophets whom God sent at this time to try to win his people back to himself.
Were these two prophets successful?
Under what king was Israel at last carried into captivity?
Who were placed in the land of Israel to take the place of the deported captives?
What was the result of this mingling of races and religions?
LEADING PERSONS
Abijam.—Son of Rehoboam. Reigned three years (1 Kings 15:1-8).Asa.—Son of Abijam. Reigned forty-one years (1 Kings 15:9-24). Made some effort as a reformer.Jehoshaphat.—Son of Asa. Brought Judah great success (2 Chron. 17:1 to 20:37).Jehoram.—Did evil like unto Ahab (2 Chron. 21:6). Ahaziah followed (2 Chron. 22:4) and was succeeded by Queen Athaliah, worse than her predecessors (2 Chron. 22:10 to 23:15).Joashwas a very good ruler; he began his reign at seven years of age. Repaired the Temple (2 Chron. 24:1-27).Amaziah, Uzziah, Jotham.—Not remarkable in any way (2 Chron. 25:1 to 27:9).Ahaz.—An evil king; caused his children to pass through the fire to idols (2 Chron. 28:3).Hezekiahwas the best king so far (2 Chron. 29:1 to 32:33). Isaiah was influential and the Passover was restored.Manassehwas the worst king in many ways, putting an idol in the Holy of Holies (2 Chron. 33:1-20; 2 Kings 21:1-18).Josiahwas a good ruler, beginning at eight years of age. The Temple was repaired, the Law was read, and reform was established (2 Kings 22:1 to 23:30).Zedekiah.—After Josiah'sreign matters grew worse until under Zedekiah captivity came (2 Kings 25:1-21).Outside Nationsthat played their part in this catastrophe were Assyria, Babylon, Syria, Egypt.
Abijam.—Son of Rehoboam. Reigned three years (1 Kings 15:1-8).
Asa.—Son of Abijam. Reigned forty-one years (1 Kings 15:9-24). Made some effort as a reformer.
Jehoshaphat.—Son of Asa. Brought Judah great success (2 Chron. 17:1 to 20:37).
Jehoram.—Did evil like unto Ahab (2 Chron. 21:6). Ahaziah followed (2 Chron. 22:4) and was succeeded by Queen Athaliah, worse than her predecessors (2 Chron. 22:10 to 23:15).
Joashwas a very good ruler; he began his reign at seven years of age. Repaired the Temple (2 Chron. 24:1-27).
Amaziah, Uzziah, Jotham.—Not remarkable in any way (2 Chron. 25:1 to 27:9).
Ahaz.—An evil king; caused his children to pass through the fire to idols (2 Chron. 28:3).
Hezekiahwas the best king so far (2 Chron. 29:1 to 32:33). Isaiah was influential and the Passover was restored.
Manassehwas the worst king in many ways, putting an idol in the Holy of Holies (2 Chron. 33:1-20; 2 Kings 21:1-18).
Josiahwas a good ruler, beginning at eight years of age. The Temple was repaired, the Law was read, and reform was established (2 Kings 22:1 to 23:30).
Zedekiah.—After Josiah'sreign matters grew worse until under Zedekiah captivity came (2 Kings 25:1-21).
Outside Nationsthat played their part in this catastrophe were Assyria, Babylon, Syria, Egypt.
TIME.—966 B. C. to 588 B. C.
PLACES.—Judah, Jerusalem, Babylonia.
SIGNIFICANCE OF EVENTS.—The influence of leadership is shown in a marked degree in the history of Judah; "like king, like people." It was many times demonstrated that one good man could turn the whole nation God-ward. At last, as in the case of Israel, Judah is given into captivity.
75. The Kingdom of Judahlasted one hundred and thirty years longer than that of Israel. This was largely owing to the greater loyalty of Judah to the law of God. Nevertheless even under the rule of Rehoboam, their first king, Judah showed an evil tendency to depart from the law of God (1 Kings 14:21-24). There is no record, however, that Rehoboam officially tried to influence the people toward idolatry, as did Jeroboam. Probably the very fact that the temple was in the capital of Judah held him and the people, in some measure at least, to the right manner of worship. Abijam, Rehoboam's son, followed in the footsteps of his father. But his son, Asa, was a much better man, and he made efforts at reform. Though he was not sufficiently radical in his work, he was a great improvement on his predecessors.
76.UnderJehoshaphatJudah reached the height of her power. "He walked in the first ways of his father David, and sought not unto the Baalim" (2 Chron. 17 to 20:37. Also 1 Kings 22:41-50).
77.Once more, underJoash, Judah enjoyed a sovereign who had in him much of godliness. He repaired the temple and did much to restore the true worship of God.
78.After a period of varying vicissitudes we find Ahaz on the throne of Judah. He did that which was evil in the sight of the Lord, and caused his son to pass through the fire, i. e., he sacrificed him to heathen idols. He introduced calf worship, and set up "high places," for false worship on every hill and under every green tree (2 Kings 16:1-4). Had it not been that his son Hezekiah was more godly than he, the doom of Judah might have been much hastened. During his reign Israel was carried captive.
79.UnderHezekiah, however, we see great reforms going on. He removed the high places, cut down the groves, and even brake in pieces the brazen serpent that Moses had made, for to it the people had been offering incense (2 Kings 18:1-8). He was the best of all the kings of Judah, and had his successors followed in his footsteps, there need have been no captivity of Judah to record. In his reign it was that God gave Judah signal deliverance from the hosts of Sennacherib.
80.Alas! that so godly a king should have been followed by so worthless a man as his sonManasseh. He was perhaps the very worst of all the kings of Judah. Now we see the high places rebuilt, and idolatrous altars to Baal established. But more than this. He went farther than any before him, in that he took the Ark of the Covenant out of the Most Holy Place, and put there a graven image. So the record says that Manasseh did more to seduce the people to sin than all the nations whom the Lord removed to make place for his people. Truly a dreadful record for one who sat on the throne of David.
81.Once more the people have respite, however, forJosiah, Manasseh's grandson, was a very different type. He was only eight years old when he began to reign, but he tried to do that which was right in the sight of God. The deserted temple was repaired, the law was discovered and studied, the Covenant was publicly renewed, the idol in the Most Holy Place was taken away, and burned with fire, and the high places were largely destroyed. Moreover, he broke down the altar at Bethel that Jeroboam had originally erected. He re-established the celebration of the feast of the Passover, which had long been neglected. His efforts at reform were extended even to thedominions of the Northern Kingdom, though with no permanent effect (see for all this 2 Chron. 34, 35, and 2 Kings 22:1 to 23:28).
82.From the time of the death of Josiah, the downward tendency of Judah was steadfast. At last the end, long delayed through the mercy of God, came, and under Jehoiachin the overthrow was complete, and under his son Jehoiakim Judah was marched off in captivity to the land of Babylon. Thus sadly was fulfilled all that God had warned his people of, and the day of retribution came just as predicted.
83. Other Nations.—In all this sad drama of course outside nations played a prominent part. Assyria, Babylon, Syria, Egypt, all come into view. But none of them could have wrought the havoc that they did had it not been for the recreant part that Israel on the north and Judah on the south played. He who brought them all out of Egypt with a mighty hand and an outstretched arm could and would have delivered them from all their foes had they been loyal to him. All the blessings of Deuteronomy 28:1-14 might have been theirs had they only hearkened to the commandments of God by the mouth of his servant Moses. But as it was, all the dreadful curses of Deuteronomy 28:15-68 (be sure to read these passages) came on them, and all on account of their idolatry and vileness.
84. Isaiah and Jeremiah.—Nor did the kings and people sin thus grievously because they had no prophets to warn them. Just as God sent Elijah, Elisha, Amos, and Hosea to warn and woo the Northern Kingdom, so he sent the great Isaiah and Jeremiah to warn the men of the Southern Kingdom. Plainer warnings, grander promises, better counsels than these prophets gave, have never been uttered by human lips. For about sixty years, beginning in the reign of Uzziah, Isaiah pleaded with the nation. He lived and prophesied during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, and all through these days he was faithful to his mission. Sometimes he was heeded, and sometimes he was scoffed at, but ever and always he was faithful. So too was Jeremiah, whom nothing could turn from the integrity of his course. For the most part mocked at, traduced and ridiculed by the leaders, these men were helpless, for the minds and hearts of rulers and people were set on mischief. Butthough hand joined in hand, evil was sure not to go unpunished, and so the end came.
85. Captivity.—What a contrast between Israel marching triumphantly into the land, and Israel (and later on, Judah) marching out of the land in chains and humiliation! Through faith they conquered Jericho, and through lack of faith they themselves were at last conquered, and taken off into a land of shame and sorrow.
How long did the Kingdom of Judah last?
How much longer did it last than the Kingdom of Israel?
What reason may we assign for this?
Under what king did Judah reach the maximum of her power?
Name the next king who ruled the nation in the fear of God.
How did Ahaz provoke the Lord to anger especially?
Who was probably the best of all the kings of Judah?
How did the son of Hezekiah act when he came to the throne?
What particularly evil deed did he do in connection with the temple?
Under what king did Judah enjoy great reforms?
How far did Josiah try to extend his reforms?
Name some of the nations who opposed Israel and Judah?
Would these nations have succeeded had God's people been loyal to him?
Give the names of two great prophets of Judah.
How long did Isaiah continue to prophesy?
Mention the contrast between God's people marching in to and out of the land.
What was the cause of their final disaster?
LEADING PERSONS
Ahab and Jezebel, and Ahaziah, rulers; Elijah and Elisha, prophets. SeeLesson 8.Notable Eventsin the life of Elijah. Challenged Ahab (1 Kings 17:1). Sought solitude at Cherith (1 Kings 17:2-7). Dwelt with the widow of Zarephath (1 Kings 17:8-24). Entered great contest with prophets of Baal (1 Kings 18:1-40). Offered a prayer for rain (1 Kings 18:41-46). Took flight in despondency to Beersheba (1 Kings 19:1-8). Received revelation from God at Horeb (1 Kings 19:9-21). Rebuked Ahab and Jezebel for unlawfully taking Naboth's vineyard (1 Kings 21:1-29). Declared judgment upon Ahaziah (2 Kings 1:1-18). Carried from earth in a chariot of fire, his prophet's mantle falling upon Elisha (2 Kings 2:1-18). Reappears on the Mount of Transfiguration (Luke 9:28-36).
Ahab and Jezebel, and Ahaziah, rulers; Elijah and Elisha, prophets. SeeLesson 8.
Notable Eventsin the life of Elijah. Challenged Ahab (1 Kings 17:1). Sought solitude at Cherith (1 Kings 17:2-7). Dwelt with the widow of Zarephath (1 Kings 17:8-24). Entered great contest with prophets of Baal (1 Kings 18:1-40). Offered a prayer for rain (1 Kings 18:41-46). Took flight in despondency to Beersheba (1 Kings 19:1-8). Received revelation from God at Horeb (1 Kings 19:9-21). Rebuked Ahab and Jezebel for unlawfully taking Naboth's vineyard (1 Kings 21:1-29). Declared judgment upon Ahaziah (2 Kings 1:1-18). Carried from earth in a chariot of fire, his prophet's mantle falling upon Elisha (2 Kings 2:1-18). Reappears on the Mount of Transfiguration (Luke 9:28-36).
TIME.—925 B. C. to 900 B. C.
PLACES.—Samaria, Brook Cherith, Zarephath, Mt. Carmel, Beersheba, Horeb, Mt. of Transfiguration.
SIGNIFICANCE OF EVENTS.—The contest of true religion with heathen beliefs is brought to a sharp focus in Elijah's time; and the battle-line there drawn so sharply has ever been a challenge for Christian courage in later days.
86. Elijah's Mission.—All the prophets spoke, though some of them wrote as well, like Isaiah and others. We call Elijah a speaking prophet because we have but one record (2 Chron. 21:12-15) of anything that he wrote. Elijah was sent by God to the Northern Kingdom at the time of Ahab and Jezebel, to try and stay the tide of idolatry that was threatening to overwhelm the land. Ahab and Jezebel had established the worship of Baal and Ashtoreth, two nature divinities of the heathen world. To turn back this tendency God sent this man of the desert. Of his early life we know nothing. He appears before us suddenly, as a man in the full tide of life. He was from Gilead, and a man of action, most emphatically. To get a good idea of the man, we may set him forth as seen in six notable scenes.
87. First Scene:Elijah and Ahab.—This is where he meets the king, and announces that as the God of Israel lives, there shall not be dew or rain in all the land, excepting at the word of the prophet. Note here the significant nature of this challenge. The two divinities that the people were now forced to worship were supposed to preside over the processes of nature. Just in their realm of influence, therefore, Elijah challenges them, and claims that his God has given to him power over the forces of nature, such as neither Baal nor Ashtoreth possessed. Then Elijah disappears, no one knows whither.
88.Now follows the fulfilment of his prediction. The season for the early and for the latter rain comes and goes, and still there is no rain. Probably some said, "This is unusual, but of course things will even up next year, and we shall have an abundance of rain." But the next year came and went, and still the heavens were as brass. Ahab now tries to discover this man who holds the key of the heaven, that he may force him to unlock the clouds. But in vain. The third year comes and goes, and still there is no rain, while the land is dry and parched, and even the king finds it hard to get food for his horses. At the same time there are some who call attention to the most unwonted fact that not only has there been no rain, but that even the dew has not been seen for three years.
89. Second Scene.—Now comes the second encounter between the prophet and the enraged monarch. Most dramatic is this brief interview, in which Ahab charges Elijah with troubling Israel, and Elijah throws the charge back in his teeth. Then comes the further challenge on the part of the prophet to the priests of these two nature divinities, to test their power on Mount Carmel. The scene there is too familiar to need detailed description. Suffice it to remind the student that Baal's priests were powerless to make good their claim that their gods held control over the forces of nature. Elijah, however, proves that Jehovah is the God of nature, and holds all things in his hands, for his prayer is answered by fire, and the sacrifice is consumed, with the wood and the water and the very dust that lay around so abundantly. Now comes the confession of the people that Jehovah and not Baal is the true God. Then comes the rain at Elijah's petition, and the second great scene in the life of this man closes.
90. Third Scene.—Very different is this from either of the two others. We see this man sitting discouraged under a juniper tree, and asking God to take away his life, as he is not better than his fathers. Is this the same hero whom we saw standing in all his triumph before the king? Yes, the same. How then account for the difference in his mien? Probably because of the reaction that came after the exciting contest with the priests of Baal, and the consciousness that he had not won as great a victory for Jehovah as he had anticipated. For as soon as the prophets of Baal had been slain, Jezebel, instead of yielding, had sent word to Elijah that she would kill him within twenty-four hours. It was this apparent failure that most probably discouraged the prophet, so that all his work seemed to him to have come to naught. Note now how God comforts his servant, how he ministers to his body, by food and rest, and to his mind by assuring him that he is wrong in thinking that he only remains as a true worshiper of Jehovah. Furthermore, God sends him to Horeb, where Moses learned so many lessons in things divine, and there God speaks to Elijah and gives him further work to do, so that when the prophet comes forth from his communion with God, he is again the stern man of duty thathe was before. (Three great men learned much at Horeb: Moses, Elijah, and Paul the Apostle, for when he went to Arabia, it was probably Horeb to which he journeyed.)
91. Fourth Scene.—Again Elijah and Ahab are face to face. Ahab has coveted the vineyard of Naboth, to make out of it a garden of herbs. Naboth, as was his right, would not part with the inheritance of his fathers. Ahab does not dare use violence to secure possession. But Jezebel has no such scruples. With bribery and perjury, she soon has poor Naboth convicted of blasphemy, and stoned to death. Then his estate passing to the crown, she tells her husband to arise and take possession. Just as Ahab reaches the vineyard, lo! Elijah confronts him. The prophet was the last man whom the conscience-stricken king desired to see, particularly at that very moment. "Hast thou found me, O mine enemy?" he exclaims, in horror. Then comes the righteous prophet's stern denunciation of the guilty king, and so the interview closes.
92. Fifth Scene.—Now we are in the country east of the Jordan. Two men are journeying together, and we recognize them as Elijah and his successor Elisha. Suddenly there comes a supernatural rushing of what seem to be chariots and horses of fire. The elder of the two is caught up, and carried into heaven, while the younger, in amazement and awe, cries out, "My father, my father, the chariots of Israel and the horsemen thereof!" As suddenly as Elijah came to the scenes of his activity, so suddenly did he disappear.
93. Sixth Scene.—More quiet than any of the others is this scene. We are now on the Mount of Transfiguration. The Master is there, and three of his disciples. Suddenly there appear two others in glory with the Master. They are the great lawgiver, Moses, and the great prophet, Elijah. They are talking with Jesus of his death which was now soon to take place in Jerusalem. Then, the conversation having come to a close, the two visitors from the other world disappear, and the Master is left alone with his astonished disciples.
94.Stern, with the fear of God before his eyes, and no fear of man in his heart, stands this man of God, Elijah. A benediction to Israel God meant him to be, but alas! Israel rejected him,as it did the other prophets whom God in his mercy sent, and so Israel pushed on to its own final ruin. For the material used in this sketch look at 1 Kings 17, 18, 19, 21, and 2 Kings 2.
What divinities was Israel worshiping at the time that Elijah appeared?
What relationship to nature were these two divinities supposed to hold?
Give the first scene in the life of this prophet.
What significance was there in his challenge?
Give the second scene with Ahab. Where did the contest between Elijah and the prophets of Baal take place?
What was the significance of this scene?
Where next do we see Elijah?
What probably was the cause of his discouragement?
How does God deal with his servant at this time?
Where does Elijah now go, and what effect does his communion with God have on his spirit?
Give scene four.
Tell the story of Naboth and his vineyard.
Where next do we find the great prophet?
Who was Elijah's successor?
What is the last scene in the experience of Elijah that we find in the Bible?
LEADING EVENTS AND PERSONS
Return from Captivity.—After seventy years, Cyrus, king of Persia, allowed the Jews to return to Jerusalem to rebuild the Temple under Zerubbabel (Ezra 1:1-11). Altar set up once more (Ezra 3:1-7). The Temple begun (Ezra 3:8, and following passages). The prophets Haggai and Zechariah encouraged the people (see books under their names).Sixty yearselapsed of which we know nothing.Ezra goesto Jerusalem to institute reforms, such as prohibiting mixed marriages of Jews with other nations (Ezra 7:1 to 9:15). He interpreted the law (Neh. 8:1-18) and celebrated the Feast of Tabernacles.Nehemiah, cup-bearer to Artaxerxes, the king. Became solicitous for the city of Jerusalem and its broken walls, prayed for guidance, and was rewarded by the king's assistance (Neh. 1:1 to 2:8). Opposed by Sanballat (Neh. 2:19, 20; 4:1-8; 6:1-14). A great popular religious festival was held (Neh. 8:1-18). Judah was set apart from strangers (Neh. 9:1-38; 13:1-3). The law of the Sabbath was enforced (Neh. 13:15-22).
Return from Captivity.—After seventy years, Cyrus, king of Persia, allowed the Jews to return to Jerusalem to rebuild the Temple under Zerubbabel (Ezra 1:1-11). Altar set up once more (Ezra 3:1-7). The Temple begun (Ezra 3:8, and following passages). The prophets Haggai and Zechariah encouraged the people (see books under their names).
Sixty yearselapsed of which we know nothing.
Ezra goesto Jerusalem to institute reforms, such as prohibiting mixed marriages of Jews with other nations (Ezra 7:1 to 9:15). He interpreted the law (Neh. 8:1-18) and celebrated the Feast of Tabernacles.
Nehemiah, cup-bearer to Artaxerxes, the king. Became solicitous for the city of Jerusalem and its broken walls, prayed for guidance, and was rewarded by the king's assistance (Neh. 1:1 to 2:8). Opposed by Sanballat (Neh. 2:19, 20; 4:1-8; 6:1-14). A great popular religious festival was held (Neh. 8:1-18). Judah was set apart from strangers (Neh. 9:1-38; 13:1-3). The law of the Sabbath was enforced (Neh. 13:15-22).
TIME.—538 B. C. to about 400 B. C.
PLACES.—Babylon, Jerusalem.
SIGNIFICANCE OF EVENTS.—The return to Jerusalem and the institution of reforms were events of tremendous import to the Jews, and the faithfulnessof a few men was given high recognition. The rebuilding of the Temple and reconstruction of the city walls looked forward through four centuries to the fitting setting for the scene of the coming Messiah.
95. Condition During Captivity.—The captivity of Judah lasted seventy years, dating from the first captivity under Jehoiakim, 605 B. C., when among others Daniel was taken captive. The lot of the captives in Babylon was bad enough, but it was not by any means as severe as the bondage in Egypt. Quite a number of the captives, such as Daniel, Zerubbabel, Nehemiah, occupied positions of great trust and emolument. Still, by the rivers of Babylon, Judah did mourn and weep, as her people thought of Jerusalem and its vanished glories.
96. The Return.—The seventy years having been completed God stirred up the spirit of Cyrus, king of Persia, and he issued a decree allowing all Jews who so desired to return to their own land. He also gave them many vessels of gold and silver that Nebuchadrezzar had taken from the Temple, that they might use them in the new house of God which they were to build. Zerubbabel led the caravan from Babylon to Jerusalem. Arrived in Jerusalem, they began their work by erecting the altar first. This was right, as the altar was the foundation of all the temple services. Altars existed long before temples had been built. For a while the building of the temple was interrupted by the foes of Judah, but at last it was completed, the people being encouraged by the prophets Haggai and Zechariah. So they dedicated the temple with much joy, and restored the sacrifices as Moses, the man of God, had commanded. For all of this see Ezra 1-6 and the books of Haggai and Zechariah.
97. Ezra.—Now comes a period of about 60 years, in which we have no knowledge of the condition of affairs in Jerusalem. At last, however, Ezra, the scribe, goes up to the Holy City, and with him a number of patriotic Jews. The work of Zerubbabel was the rebuilding of the temple. That of Ezra was emphatically the reformation of religion among those who were inJudah and Jerusalem. There was much danger that through intermarriages with the people of the land the Jews would again abandon the religion of their fathers. A large part of Ezra's effort was aimed against this evil. The people declared their willingness to do as Ezra dictated, and so the danger from this direction was for the time being avoided.
98. Nehemiah.—Soon after this we come to the story of Nehemiah. He was cupbearer to Artaxerxes, a position of much ease and wealth. But the welfare of Jerusalem lay near his heart, and he made it his business to know how matters were progressing in that city. Certain of his brethren at one time brought him evil tidings from there. In consequence he betook himself to prayer that God would give him such favor in the eyes of the king that he would allow him to go to Jerusalem and build the walls that had been thrown down. In those days a city without walls was in a pitiful condition, exposed to the assaults of all its foes. For four months Nehemiah prayed without any visible answer. Then it came at last in a moment. One day at the table the king noticed that the face of his cupbearer was sad. "Why is thy countenance sad?" he inquired. Then Nehemiah (after an instant of silent prayer) told the king all that was in his heart. At once the permission was given him for which he had waited and prayed for four months. So off he started as soon as possible.
99. Nehemiah's Prayer.—Note just here the nature of Nehemiah's prayer. It was not like so many modern prayers, one forease. No, it was a prayer for opportunity to makesacrificeand bearheavy burdensfor the sake of Jerusalem. If all the church were in this day to pray for an opportunity to bear burdens and make sacrifices, what do you think the effect would be on the advance of the kingdom of God on earth?
No sooner did Nehemiah reach Jerusalem than he inspected the walls to see exactly the condition in which they were. Then he assembled the rulers and told them of his plans, and heartened them for the work. He divided the work among the families, thus giving each one a specific task, and encouraging the spirit of true rivalry. "To every man his work," seems to have been his excellent motto. So the people got to work with enthusiasm.
100. Opposition.—Of course there was no lack of opposition, for all good causes have opponents. But none of these things in any way moved this grand man from his purpose, or abated in any degree his enthusiasm. With sword in one hand and trowel in the other the people pushed the work forward, while over all Nehemiah watched with unceasing care. His vigilance is apparent from the fact that for nearly two months he never put off his clothes. So in fifty-two days the work was completed, and the people's hearts were filled with joy. Under his rule was gathered what has sometimes been called the first Sunday-school on record (Neh. 8). He knew that it was on account of the ignorance of the people of the Word that they fell so easily into sin. So he gathered them all together, and Ezra read and explained the law of Moses in their hearing. In this connection, too, they celebrated the feast of tabernacles, in commemoration of the wanderings of Israel in the wilderness.
101.Ever watchful of the spiritual welfare of his people, Nehemiah instituted reforms in the matter of Sabbath-keeping, and of usury, and of idolatrous intermarriages with the people of the land. His labors never ceased, for he seems to have realized that "eternal vigilance" was the price of true godliness, in the midst of idolatrous surroundings.
102. Results of the Captivity.—In this matter of the captivity, the most important thing for us to bear in mind is that the people were cured by their experience of all forms of idolatry. Up to that time this had been their besetting sin, into which they were ever falling. From the time of the captivity and return onward to the present day the Jew has been a strict monotheist. Though scattered to the ends of the earth, never again has he fallen into this pit of iniquity and this slough of despond. This is a most remarkable fact.
How long did the captivity of Judah last?
Give the three most prominent names of those who had to do with the return and the subsequent reforms.
Who first led the Jews up out of Babylon?
What was the chief work of Zerubbabel?
How did he begin the building of the temple?
Name the two prophets who encouraged the people in this work
How long a period is there between Zerubbabel and Ezra?
What was Ezra's chief work in Jerusalem?
What was Nehemiah's position at the court of Artaxerxes?
For what in reality was Nehemiah praying?
How long was his prayer unanswered?
How long was Nehemiah in building the walls?
What illustration is given of his fidelity to this work?
What other reforms did Nehemiah strive to inaugurate?
What is the most noticeable thing about the religious life of Judah during and after the captivity?
1. In what order were the various parts of the land of Canaan conquered?
2. What was the cause of each period of oppression in the time of the Judges?
3. Who brought relief from the oppression of Midian?
4. What was the political condition of the people in the time of the Judges?
5. What reasons did the Israelites offer for wanting a king?
6. Give instances of Saul's hatred toward David.
7. Over what tribe did David rule alone for seven years?
8. Give the boundaries of David's kingdom at its height.
9. What noted building did Solomon erect in Jerusalem?
10. Why were the people finally dissatisfied with the king?
11. When the United Kingdom was divided, who was chosen king over the Northern Kingdom?
12. Name the Northern and the Southern Kingdom.
13. What king tried to restore the worship of Jehovah?
14. Name two prophets of the time of Jeroboam II.
15. Under what king was Israel carried into captivity?
16. Which lasted longer, the kingdom of Israel or of Judah? How much longer? Why?
17. Under what kings did Judah have great reforms?
18. Name two great prophets of Judah.
19. Describe and locate the contest between Elijah and the prophets of Baal.
20. Tell the story of Naboth and his vineyard.
21. How long did the captivity of Judah last?
22. Name the three most prominent persons that had to do with the return.
23. What was Zerubbabel's great work?
24. What two prophets encouraged the work?
25. What was Ezra's work in Jerusalem? Nehemiah's?
PRINCIPAL EVENTS
Intervalbetween the Old and the New Testament—four hundred years of silence. Governmentally, this period was divided between Persian, Greek, Maccabean, and Roman rule.Preludeof angelic ministration. Message to Zacharias (Luke 1:5-20). Annunciation to Mary (Luke 1:26-38). Angelic chorus on Bethlehem's plains to shepherds (Luke 2:1-18). Warning to Joseph to flee from Herod (Matt. 2:13). The first thirty years of the life of Jesus are referred to but slightly in the Bible.First Period.—Six months of preaching by the "forerunner," John the Baptist (Matt. 3:1-13; also parallel passages).Second Period.—The entire life of Jesus, from the baptism at Jordan to the crucifixion, resurrection, and ascension. (See entire Gospel narrative.)Third Period.—From Pentecost, the outpouring of the Spirit and admission into the church of three thousand in one day (Acts 2:1-40). Gentiles admitted to the church (Acts 10:1-48). The first persecution (Acts 5:17-40). The martyrdom of Stephen (Acts 6, 7).Fourth Period.—The time of the Gentiles—the period in which we now live (Rom. 11:25; Luke 21:24).Fifth Period.—Will begin with "the lifting of the veil" from the eyes of Israel (2 Cor. 3:15, 16). The close of this period will be a time of great blessing (Rom. 11:15).The endwill witness the final triumph of the religion of the Messiah over Jew and Gentile.
Intervalbetween the Old and the New Testament—four hundred years of silence. Governmentally, this period was divided between Persian, Greek, Maccabean, and Roman rule.
Preludeof angelic ministration. Message to Zacharias (Luke 1:5-20). Annunciation to Mary (Luke 1:26-38). Angelic chorus on Bethlehem's plains to shepherds (Luke 2:1-18). Warning to Joseph to flee from Herod (Matt. 2:13). The first thirty years of the life of Jesus are referred to but slightly in the Bible.
First Period.—Six months of preaching by the "forerunner," John the Baptist (Matt. 3:1-13; also parallel passages).
Second Period.—The entire life of Jesus, from the baptism at Jordan to the crucifixion, resurrection, and ascension. (See entire Gospel narrative.)
Third Period.—From Pentecost, the outpouring of the Spirit and admission into the church of three thousand in one day (Acts 2:1-40). Gentiles admitted to the church (Acts 10:1-48). The first persecution (Acts 5:17-40). The martyrdom of Stephen (Acts 6, 7).
Fourth Period.—The time of the Gentiles—the period in which we now live (Rom. 11:25; Luke 21:24).
Fifth Period.—Will begin with "the lifting of the veil" from the eyes of Israel (2 Cor. 3:15, 16). The close of this period will be a time of great blessing (Rom. 11:15).
The endwill witness the final triumph of the religion of the Messiah over Jew and Gentile.
TIME.—About 400 B. C. to present time.
PLACES.—Palestine and Egypt; for the Third Period see later maps.
SIGNIFICANCE OF EVENTS.—The New Testament marks the change from the old dispensation of priests as mediators,to the new, when "Jesus Christ became the propitiation for our sins, and not for ours only, but for those of the whole world!"
103. Interval.—Between the close of the Old Testament Period and the opening of that of the New Testament there is an interval of four centuries of silence.
104. Prelude.—This is largely angelic in character. To Zacharias comes the message of the birth of the forerunner. Then follows the angelic annunciation to Mary herself. This in turn is followed by the angelic message to the shepherds and the heavenly chorus on Bethlehem's plain. Heaven stoops to earth to announce its glad tidings. A new creation is heralded, better and grander even than that of the opening chapters of Genesis. One or two events are then recorded in the early life of the Holy Child, and then there is silence for thirty years. It is as though the prelude should end all. But no, the story will not end with mere prelude. It will go on its course till the very last act.
105. First Period.—From John to Jesus.Suddenly John the Baptist breaks on our vision, for his short but decisive part. His message is twofold, and is comprised in the words "Repent," "Prepare." For six short months this fiery preacher calls the nation to prepare for what God has in store for it. Multitudes gather and hearken. Then comes Jesus from Nazareth, and John almost in one breath calls him "Son of God" and "Lamb of God." Two apparently irreconcilable titles, for the one means power and exaltation, and the other sacrifice and humiliation. How these two titles were to blend in one character will be seen in the following acts of the Divine dealing with men.
106. Second Period.—From Jordan to the Mount of Olives.Three and a half years was this in duration. Short as compared with any one of the Old Testament stories, but far more significant, and more full of the Divine revelation of God's mercy and justice. Now miracles multiply as never before, for now, as never before, the Divine comes down to man and holds communion with him. Now truth is made clear as no patriarch or prophetever saw it. Truly in this period, "Great was the mystery of godliness; he who was manifested in the flesh." With this period we shall deal more in detail later on in these lessons, so we make but brief allusion to it in this place. Suffice it to say that not in all the history of this world were there ever three years and a half so filled with benediction for mankind as were these of the second period.
107. Third Period.—From Pentecost to the Turning to the Gentiles.Pentecost was the birthtime of the Christian Church. No Pentecost, no Acts of the Apostles. No Acts of the Apostles, no Christian Church. In that case the world of to-day would be heathen, Muhammadan and Jewish. At Pentecost more were brought to an acceptance of Jesus as the Messiah than Jesus himself had won in his whole active ministry. About five hundred would seem to have been the number of believers after our Lord's resurrection. Now in one day Peter wins and baptizes three thousand. Thence onward the number of believers grows, till it numbers thousands and thousands. But all these are yet Jews, or else proselytes. The next step in this third period is the official opening of the door to the Gentile world. This took place at Cæsarea, and to Peter was given the joy and privilege of admitting Gentiles without their first becoming Jews. Through Pentecost and the experience at Cæsarea was in large measure fulfilled to Peter the "promise of the keys" (Matt. 16:19), for he it was who received the Jews at Pentecost into the church, and he too it was who opened the door of the church to the Gentile world. How great this portion of Period Three, and how significant to us, is apparent as soon as we realize that but for the advance in Cæsarea we in this day would first have to become Jews before we could be members of the living church. Had the Jews been willing to receive the Nazarene as their Messiah, there is no telling what sweeping measure of blessing they might not have received. Certain it is that their history from that day to this would have been very different from what it has been. Their rulers cried, "We have no king but Cæsar," and from that time many of their people have had few to rule over them but Czars, Sultans, Emperors, and hostile rulers.
108. Fourth Period.—The Times of the Gentiles. In this period we now are.Here it behooves one to speak guardedly, for opinions differ. The writer gives his interpretation of what the Word says. When the Jews refused to receive Jesus as their Messiah, the Apostles plainly said, "We turn to the Gentiles" (Acts 13:46). On account of their hardness of heart, blindness came to Israel, and a veil fell before their eyes. "A hardening in part hath befallen Israel, until the fulness of the Gentiles be come in" (Rom. 11:25). Our Lord alludes to this same truth when he predicts that Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24). That Jerusalem from the days of Titus to the present day has been thus trodden under foot of the Gentile world is only too manifest to all who know its sad history.
In this period our lot is cast, and thus we become actors in the great Divine drama of the New Testament. Solemn thought, and one calculated to make us feel the serious nature of our responsibility.
109. Fifth Period.—This is yet to come. It will begin with the "lifting of the veil" from the eyes of Israel. When that is to begin we know not, and it is neither safe nor wise to venture any guess. But that it will come in due time is as sure as that all the other predictions of Old and New Testament have had their commencement and their close. It will be a great day, for, as the Apostle Paul says, "if the casting away of them [Israel] is the reconciling of the world, what shall the receiving of them be, but life from the dead?" (Rom. 11:15). That will be a day of vast ingathering into the kingdom of God, and then Jesus shall see of the travail of his soul and be satisfied.
110. Then Comes the End.—Jew and Gentile will then be one, and the final triumph of the Redeemer will be ushered in. Then the ransomed and redeemed of the Lord shall unite in singing praises to him who has loved them and bought them, and has brought them home to glory. (There are differences of opinion as to the last two periods in this New Testament story. Let the student go to the law and the testimony, as referred to above, and decide for himself whether the writer is upheld in his laying out of these two great periods.)
How long an interval of silence is there between the Old and the New Testament times?
Give the prelude to the New Testament Period.
In what does the first period consist?
How long does the first period last?
Give the title of the second period.
How long did this period continue?
What is the third period called?
Into what two divisions may this period be divided?
What was the significance of the admission of the Gentiles to the church?
Give the fourth period.
Name the fifth period.
What Scripture is there in support of these two periods?