ENG[O00]AnalyzedOT1907[PD]Morgan.p.sfm

\id O00 ENG (P.SFM) - Analyzed Bible OT G. Campbell Morgan
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\rem Version 20170820
\rem Title Page
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\mt1 The Analyzed Bible
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\mt5 BY
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\mt3 G. Campbell Morgan, D.D.
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\mt3 Volume 1 & 2
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\mt5 Genesis to Malachi
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\periph Rights
\m Copyright, 1907, by
\m FLEMING H. REVELL COMPANY
\periph - Contents
\ms1 Contents
\tr \tc1 Genesis.\tc2 The Book of Beginnings
\tr \tc1 Exodus.\tc2 The Emergence of the Nation
\tr \tc1 Leviticus.\tc2 The Book of Laws
\tr \tc1 Numbers.\tc2 The Book of Wandering
\tr \tc1 Deuteronomy.\tc2 The Book of Reviews
\tr \tc1 Joshua.\tc2 The Book of Possession
\tr \tc1 Judges.\tc2 Deliverances
\tr \tc1 Ruth.\tc2 Faith and Faithlessness
\tr \tc1 I. Samuel.\tc2 Transition
\tr \tc1 II. Samuel.\tc2 Theocratic Monarchy
\tr \tc1 I. Kings.\tc2 Disruption
\tr \tc1 II. Kings.\tc2 Corruption
\tr \tc1 I. Chronicles.\tc2 The Temple, Desired and Approached
\tr \tc1 II. Chronicles.\tc2 The Temple, Possessed and Abandoned
\tr \tc1 Ezra.\tc2 A Returning Remnant
\tr \tc1 Nehemiah.\tc2 Consolidation
\tr \tc1 Esther.\tc2 God amid the Shadows
\tr \tc1 Job \tc2 The Problem of Pain
\tr \tc1 Psalms.\tc2 The Book of Worship
\tr \tc1 Proverbs.\tc2 Practical Wisdom
\tr \tc1 Ecclesiastes.\tc2 The Vanity of Materialism
\tr \tc1 Song of Songs.\tc2  The Canticles of Love
\tr \tc1 Isaiah.\tc2 The Prophet of the Theocracy
\tr \tc1 Jeremiah.\tc2 The Prophet of Failure
\tr \tc1 Lamentations.\tc2 The Lamentations of Jeremiah
\tr \tc1 Ezekiel.\tc2 The Prophet of Hope
\tr \tc1 Daniel.\tc2 The Prophet of Interpretation
\tr \tc1 Hosea.\tc2 Spiritual Adultery
\tr \tc1 Joel.\tc2 The Day of the Lord
\tr \tc1 Amos.\tc2 National Accountability
\tr \tc1 Obadiah.\tc2 The Curse of Cowardice
\tr \tc1 Jonah.\tc2 Condemnation of Exclusiveness
\tr \tc1 Micah.\tc2 Authority False and True
\tr \tc1 Nahum.\tc2 Vindication and Vengeance
\tr \tc1 Habakkuk.\tc2 The Problems of Faith
\tr \tc1 Zephaniah.\tc2 The Severity and Goodness of God
\tr \tc1 Haggai.\tc2 The Duty of Courage
\tr \tc1 Zechariah.\tc2 The Apocalypse of the Old Testament
\tr \tc1 Malachi. \tc2 Uncommon Corruption
\periph - Introduction
\ms1 Introduction
\h1 Introduction
\h0 Introduction
\p In every direction people are turning anew to the study of the Bible. There are many ways of prosecuting that study. I am not proposing to enter into any discussion concerning the relative values of these different methods. In these volumes I am adopting one, which is most consistently expressed as being the first, and consists in an endeavour to discover the content and message of the Divine Library. This whole method has different processes, from the telescopic to the microscopic. The telescopic is that of taking in large areas at one view, in order to see the relation of part to part and system to system. The microscopic is that of the minute and careful examination of the smallest parts, the study of words, and all that goes to make for detailed accuracy. Between the two extremes there are many grades. All are in turn valuable, and all may be pursued by the Bible student concurrently. The first and fundamental is the telescopic. It is of the utmost importance in the study of any book in the Divine Library to gain primarily a broad and general idea of the scope and main structure thereof. Until this is done the other methods are not safe, and very much false exposition of individual texts, and of separate sections, is due to the fact that their setting in the whole scheme is not understood. In other words texts should never be studied save in relation to their context.
\p In the first three volumes of the "Analyzed Bible," the Old and the New Testament are to be passed in general review. The method is to be followed in its simplest process. The subsequent volumes will deal with the books of the Bible more fully, but always in broad outline. The microscopic method is never reached. For that, there are almost innumerable volumes by expert expositors. The present series is not intended to take the place of such, but to serve as an introduction to their use. As the method can hardly be revealed in the volumes themselves, a brief word as to how these results have been reached may be in place. It has been first, that of repeated reading of the books, sometimes as many as fifty times, sometimes of course less, until the general sweep is felt. This has been followed by tabulation, and correction by more careful reading. The issue is an Analysis, or Table of Contents. I do not claim finality for any of these analyses. I simply give the results of my first line of Bible study during the past twenty years. In the microscopic method some of these analyses have been altered, and more exhaustive study might necessitate still further alterations. No student of the Bible can deal with all its books satisfactorily to himself in a lifetime. The treasures are unsearchable; and those who have spent most time and toil in the fascinating work are most conscious of the vast reaches that stretch away beyond them, luring them on to closer examination and profounder investigation.
\p So much concerning the writer and his methods. Now a word with my readers as to purpose and method.
\p As to the first, I am profoundly convinced that one of the gravest perils of this hour of increased interest is that of a merely carnal desire for the technical knowledge of the content of Scripture. Unless those who devote themselves to the study of the Word zealously and ceaselessly watch and pray, the very delight of discovering the system will become a paramount motive, and wherever this is so, it results in disastrous failure, and an actual peril to spiritual life. In these volumes I need hardly say the Bible is to be treated as Divine. It is a volume of the Oracles of God. If this be recognized it must at once be admitted that they speak to men with purpose, and not merely for amusement, even on highest lines. The use of the word amusement in this connection may shock some people, and yet I employ it advisedly, for I do not hesitate to say that I know of no recreation more full of mental interest than that of a diligent study of any one of these books. Yet the purpose of the whole library is that of so revealing the will of God to man as to lead him into personal conformity thereto. There is no book without some direct teaching. To discover the teaching as a theory merely, without yielding to it personal and immediate obedience, is to familiarize the mind with truth and so to rob it of its power, to the immeasurable harm of the one who does so.
\p As to the method which will be most helpful to those intending to follow this series, I believe that the first thing should be, before any analysis of mine is looked at, that the book should be read through. I do not think it necessary for me to stay to argue at any length for the possibility of this. I would simply remind my readers that the whole Bible can be read through with ease at the ordinary pulpit rate of public reading in sixty hours. I leave them to make their own calculations upon this statement as to the time necessary for the reading of any particular book.
\p Having read the book through, the next process of value will be that of marking out the main divisions as indicated in the analysis, in a Bible specially procured for the purpose. Then let each division be read through separately.
\p The third and final process should be that of taking each division separately, and marking the sub-sections in the Bible.
\p Then a word as to the use of these studies. By this I do not mean the use to the reader, but the use the reader is going to make of what he gains. I think that I may best express what I mean by the use of the brief word of advice — Pass it on. This method of Bible study may be profitably followed in the family. It will be found that children in the home are greatly interested in rapidly passing over the Bible with someone who is familiar with these broad, outlines. Of course I do not mean to suggest that the children are to be asked to read the book through, but that parents will take them over the books, telling them the content of each. Perhaps in such use, a mere statement of the first divisions of each book by the parent, and committed to memory by the child, would be the best plan. It is perfectly certain that  there is nothing that this age more needs than a return on the part of Christian parents to simple and yet consecutive teaching of the Bible to their own children.
\p Then these studies may be used again, by gathering small groups of friends together for Bible-marking, and conversation on the basis thereof.
\p And yet once again, in the more public work of the Christian Church. In Sunday schools, and Bible-classes, and in the regular ministry of the Word by the pastors, nothing could be more interesting than passing the books of the Bible in review by this method of general outline and analysis.
\p I should like to write a final word concerning the ultimate value of this particular method, that namely, of the discovery thereby of the unity of the Library. If once again a personal word of testimony may be permitted, I may say that it was by the adoption of this method in my own life that the Bible became my own. By that I mean to say that it was my high privilege to be born and trained in a home where the Bible was the supreme Book. From my earliest childhood its stories charmed me, and I grew up firmly believing without question in its divinity. Then came a day of questioning and of doubt, of fear amounting almost to dread in the presence of much that was being written and said concerning the Scriptures. It was out of a deep sense of perplexity that I turned from books about the Bible to the Bible itself. The result in my own experience has been a discovery of unity which to me is the final proof of Divinity. Beginning with the Old Testament and moving systematically forward, I discovered that each book demanded another, and that when Malachi had been reached, the whole collection demanded more. In other words, I found that step by step I had proceeded through history and through teaching all of which pointed toward a coming One. Then, turning to the New Testament, I found the answer to all the expectation created in the reading of the Old. He, the lonely and perfect Personality of the Gospel narratives, stands at the centre, and all the highways meet in Him. The roads of the books of the Old Testament lead up to Him. The pathways of the New lead out from Him. If Christ is a myth, then the books of the Old Testament have raised questionings and hopes which have never been answered. If the things declared in these books are untrue, then history has produced a Person and an effect answering with absolute accuracy things which never happened. One illustration will suffice. If man never fell, then the Christ of the Gospels lived and taught and died unnecessarily. That man is consistent who abandons all, rather than he who, professing still to own allegiance to Christ, denies some parts of the whole.
\p This result of conviction of the unity of the Library cannot be realized save by patient study of its parts. I do not say that it is wrong to believe upon the testimony of others in the Divinity of the whole. To those who are able to do so, the study will confirm their faith. I do however mean to say that those who conscientiously are asking questions in this direction will find an answer best, not by a study of books about the Scriptures, either of a destructive nature or in defence, but by earnest devotion to a study of the Scriptures themselves.
\periph - Genesis
\ms1 Genesis — The Book of Beginnings
\h1 Genesis
\h0 The Book of Beginnings
\p The book of Genesis is the book of origins. It deals with the beginnings of the facts and forces in the midst of which humanity lives, in so far as it is necessary for man to know them in order to set his life in right relationship to them. There is nothing final in this book. Things created are not seen in perfection, but rather as prepared for development. Evil is revealed neither as to its first origin nor ultimate development, but only in the beginnings of its operation in human life. The Divine plan of redemption is not fully unfolded, but the first movements in history toward its outworking are clearly revealed.
\p The main divisions of the book are marked by the phrases:
\li1 "In the beginning God" (i. 1),
\li1 "Now the serpent" (iii. 1),
\li1 "Now Jehovah" (xii. 1 ).
\p The first division tells the story of the beginnings of the material universe. The second division gives an account of how evil entered human history, and traces its first movements. The third division gives the history of the calling of a man, the making of a nation,' the creation of a testimony, and thus  the preparation for the ultimate coming of a Saviour. These in broad outline are the divisions of the book. The beginnings of created things: Generation, and, at the back of all, God. The beginnings of evil: Degeneration, and, at the back of all, the serpent. The beginnings of the process of restoration: Regeneration, and, at the back of all, Jehovah.
\s1 A. Generation
\p In this first division there are two sections, which give an account respectively of the generation of the material to man, and the generation of man as to nature and office.
\p "In the beginning God created the heaven and the earth." In that simple statement we have the Bible declaration of the origin of the material universe; and it is one in which faith finds reasonable foundation. Interpretations of method may vary, but the essential truth abides. In its dignified and sublime statement reason may rest as it cannot possibly do in any theory which leaves God out of the question, and thus finally declares that the first cause was more or less the result of accident, or the existence of laws without mind, or of order without thought.
\p "And the earth was waste and void; and darkness was upon the face of the deep." It is not possible that those words describe the condition of the heaven and the earth as they were created by God. Between the original creation and the conditions herein described there had been a cataclysm. Of that revelation has given us no account. Speculations are interesting, but they cannot be final or dogmatic. It may be that behind the material cataclysm there was a moral catastrophe. Probably, if we knew all the history, we should know the truth concerning the origination of evil. In subsequent volumes of the Divine Library there are flashes of light which may afford some clue to the hidden things. The fact that Satan is spoken of as "the god of this world," "the prince of this world,'' may refer to a relationship he bore to the earth prior to the appearance of man. It may be that here angels "kept not their own principality," and that in their fall they involved the earth itself in degradation from its primal perfection, and brought it to the condition described as "waste and void."
\p With the words "The Spirit of God moved upon the face of the waters" begins the story of reconstruction, and this continues through the third verse of the second chapter. The method of the new birth of the earth was that of the brooding over it of the Spirit, and the  uttering of the Word of God. The earth was born again by the Spirit and the Word. A careful study of this section and of the following one will reveal the fact that two words are made use of to describe the Divine action. The Revised Version has indicated the difference by the use of our words "created" and "made." The Hebrew words of which these are translations do not indicate the same thing. The first, "created," indicates an essential making, a bringing into existence. The second, "made," suggests rather the origination of new forms by the use of things already created. It is of great interest, and moreover of value, to notice the places where the word "created" is used. It occurs first in the declaration concerning the origin of material things. It occurs again at the point where life rises from the non-sensient to the sensient. It occurs, in the third place, at the story of the coming of man. Between these the word used is always "made." This fact reveals that at the points indicated there was a new act of God, introducing an entirely fresh order of being. It is worthy of notice that these words occur exactly where the evolutionary theory has never yet been able to bridge a gulf. The evolutionary process demands a primal fact from which everything goes forward. It cannot supply it. It is supplied by the declaration "In the beginning God created.'' It has never been able to discover the link between the nonsensient and sensient; that link is here supplied in the affirmation "God created ... every living creature." It has never been able finally to discover a link between the highest form of animal life and man; that link is supplied in the affirmation "God created man in His own image." Whereas according to this account He was ever the immanent God, by His own wisdom and power producing every new form of already existing life, He did also at certain periods in the process by direct, essential, new creation, create a crisis from which the order proceeded anew.
\p There are those who affirm that in the first two chapters we have two distinct accounts of the creation of man; and moreover, some declare that they contradict each other. As a matter of fact the first story places man in his relation to the material universe. He is seen as the crowning work in creation, the last of a succession, whether a succession of separate events or of evolutionary processes is not declared. Whatever the process, he is seen to be the crown of the material creation. In the second story he is shown to be more than this. There an explanation is given of that spiritual quantity which is found in man and in no other creation. It describes the process by which man became different from, and superior to, everything which had preceded him. He was made of the dust of the ground, that is, he had come from the common origin. His creation as man was due to the fact that God breathed into his nostrils the breath of lives. By the possession of God-breathed lives he was differentiated from everything which had preceded him.
\p This being, at once related to the material universe, and yet kin of God, was placed at the centre of creation, to govern it in co-operation with God. He was to reign over all beneath him. The garden in which he found himself was not the ultimate goal. It was the opportunity for the exercise of the functions of the life bestowed. Within it there lay potentially the city, which man was to build by the cultivation of the forces of the garden, and by exercising authority over creation under the authority of God.
\p The relation of man to God and Nature was conditioned by a simple and yet perfectly clear command, which indicated the limits of liberty. There were things which he might do. There were bounds beyond which he might not go. His liberty consisted in loyalty to the law of God. Of these fundamental truths the trees of the garden afforded sacramental symbols. Of all save one he might eat; of this one he might not eat. It stood in the presence of his life, marking the bounds of his freedom.
\p Man was completed by the bringing to him of one who was of himself, and in whom he found the true complement of his own nature. In man and his companion the likeness of God was complete. "In His own image ... male and female created He them."
\s1 B. Degeneration
\p The division here commencing deals with the beginnings of that long process of degeneration, in the midst of which the human race still finds itself. The suggested analysis must not be treated as hard and fast in its separation of parts. It is intended simply to indicate the natural development of thought as to the individual, the family, society, the nation. These divisions indicate the true circles of human inter-relationship as they spread out in ever-widening circumference.
\p Everything commences with the individual. This is a simple story of a man in individual innocence and racial immaturity. Satan appealed to him through a lower form of creation, here spoken of as the serpent. Spiritual evil took material form to reach spiritual man through the material side of his being. The deepest note in the attack was that of its attempt to reflect on God. The deepest note in the fall was that of failure of faith. Faith being lost, fear immediately succeeded.
\p Man hid from God, but he could not escape Him. He came first for inquisition, and then for pronouncement of sentence. In the sentences pronounced there is evident the differentiation of strictest justice. The curse was for the originator, justice for the deceived. Side by side with the sentence the first prophetic word broke upon human ears. Behind all the movements of law there abides the heart of love, and this is finally seen in the exclusion of man from the tree of life in order that he might not perpetuate the condition into which he had come as the result of sin.
\p Following swiftly upon the degradation of the individual came that of the family. The sorrow following upon sin was manifest first in the agony of the heart of the first mother. In hope she bore her first-born, and called him Cain, crying, "I have gotten it," that is, I have gotten the promised seed of the Lord. The hope was doomed to disappointment, and she called her next boy Abel. Vanity, because of what she had seen in the first. Thus the first family was broken up, and the first gap in the circle of human society was made by murder.
\p The race moved on, multiplying into families, but the shadow of the issue of sin was on the whole of them, and with one rare exception through fifteen centuries the knell of death was heard unceasingly.
\p As families multiplied and branched out into many directions, the new relationship of society was created. From the original man two lines proceeded, one through Cain, the other through Seth. These developed around two opposing ideals, the one that of self-consideration and self-advancement, the other that of fear of God, and obedience of Him. The lines of difference became less clearly marked until the sons of the godly race intermixed in marriage with the daughters of the people of the materialized ideals, and the issue was most terrible corruption.
\p This all ended in a Divine interference of swift and overwhelming judgment. The destruction of the race was not total, for while man had failed, the purpose of God moved forward toward consummation. Out of the devastation a remnant was saved, and human history started forward upon a new basis as there emerged a new idea of social relationship, that of the nation.
\p With an immediateness which startles, the book chronicles the story of the failure of the national idea. The will of God was the peopling of the earth by the separation of those delivered from its primal corruption into nations occupying different territories. Against this separation man rebelled by the formation of a godless confederacy, and an attempt to resist the Divine decree. This was followed by immediate Divine intervention, which issued in the confusion of the confederacy. Finally, the line of continuity from Shem to Abram is declared, and the section setting forth degeneration closes.
\s1 C. Regeneration
\p In the third division we have the account of the beginnings of regeneration, that is, of a movement which culminated in the person of the Messiah. The lines of development correspond to those we have already noticed in the previous division. As there we had first the degeneration of the individual, so here the regeneration of the individual is first dealt with, and indeed, at greatest length. We also see the movement in its application to the family, to society, and toward the nation.
\p The section dealing with the regeneration of the individual gives us the account of the dealings of God with three men: Abraham, Isaac, and Jacob. There is a distinct difference between the Divine communications in these three cases. The difference is to be accounted for by the different quality of faith exemplified in each man. To Abraham there were seven communications, each initiating a new movement. His faith was obedient faith. To Isaac there were two Divine communications, and there does not seem to be any personal or direct relation between the communications of God and Isaac's life. The faith of Isaac was passive. To Jacob there were five communications, each of them coming at the close of a movement in the life of the man, by which God arrested and changed the order of his progress. Jacob's faith was restless faith.
\p The first communication to Abram was of the nature of a call to leave his own country, and to set his face toward a new one, under new conditions of life. "The Lord said unto Abram, Get thee out of thy country ... unto the land that I will show thee." It may be that this initial call was really to Terah. It is certainly declared that Terah moved, taking Abram and Lot with him. The first intention, however, was not immediately realized. Coming to Haran, Terah remained there. After his death, Abram moved on, and came into the land of Canaan.
\p In the second communication God promised him the land for possession, and he proceeded in faith and obedience.
\p By the third communication the land was solemnly given to Abram under interesting and remarkable circumstances. The herdsmen of Abram and Lot had quarrelled; and the former, with the magnanimity of a great soul, allowed Lot to make his choice. When he had departed God said to Abram, "Lift up now thine eyes," and thus to the man who was content not to choose, but rather to leave himself free for the following of faith, the whole of the land was given.
\p In the fourth communication God promised him a seed, which should become a great nation.
\p In connection with the fifth communication God entered into a solemn covenant as between Himself and Abraham.
\p The sixth communication was in connection with the actual coming to Abraham of his son.
\p The seventh and final communication was that by which God finally tested this man in the matter of faith, and because of his obedience was able to lead him into a closer and more conscious fellowship with Himself.
\p By these seven communications God led Abraham step by step through more trying circumstances toward higher experiences, and, because he followed, to larger possessions. In the process of the story we find on the part of Abraham deflections from faith. In a time of difficulty he went down into Egypt and by so doing fell, not merely from the simplicity of faith, but from truth. The method, however, is clearly indicated as being a Divine appearing, an obedient answer, and a consequent advancement.
\p In the story of Isaac we have first of all an account of the pastoral simplicity of his life. In the midst of this quietness there came to him the first of two Divine communications, in which God told him that the covenant made with Abraham was continued to him. The second communication was for the purpose of ratifying this selfsame covenant. Isaac was a man quiet, restful, and passive. His deflections from faith were fewer than those of his father. His restlessness was less than that of his son. There are no actions of magnificent or daring triumph. God never broke in upon his life with the thick darkness or the alarming struggle by Jabbok, but with quiet messages, showing that he too was included in covenant privilege and purpose. Isaac, the man who dug wells, and lived by them, was necessary in the Divine economy as well as Abraham, the man who blazed the way, and became the pioneer of faith; as well as Jacob, the man of restless activity, who never found final anchorage until he was crippled.
\p The dealings of God with Jacob were of an entirely different nature because he was an entirely different man. Through all the story it is evident that he was a man who believed in God. That was the deepest fact in his life. He was nevertheless a man of restless activity, and the five communications to him were all for the purpose of checking him, correcting his methods, and keeping him in the pathway of the Divine will.
\p The first of these culminated a method of duplicity, followed in order to obtain a blessing. By deceit wrought upon his father, under the instigation and with the connivance of his mother, he obtained the blessing which God meant him to have. He believed that it was in the purpose of God for him, but, unable to follow and to wait, by manipulation of events and by the exercise of cunning obtained his father's benediction. As his face was set toward a new country, in consequence of his duplicity, God appeared to him, and with great tenderness, knowing the deepest in him, bridged the gulf between his material life and the spiritual realities by the vision of the ladder and the angels.
\p Arrived in the land of Laban, by quick wit and ready resource he won his way to material prosperity against all the meanness of his uncle. There was great danger lest such a man should become satisfied with success in an alien land, and God appeared to him the second time, and commanded him to return.
\p The self-reliance and independence of Jacob are seen in the method of his return. He made his arrangements with Laban, and built a watch-tower at Mizpah. He then went forward to meet his brother, and so far as possible prepared for every contingency. Then followed the third Divine communication. God set Himself against Jacob's independence, and in the mystery of that long night revealed Himself as the conquering One, Who breaks in order to make. Who cripples in order to crown.
\p Having come back into the land, immediately he compromised with the circumstances by which he found himself surrounded, with the result that sorrow entered his house in the wake of sin. Again God appeared to him for purposes of restoration, commanding him to get back to Bethel.
\p In the last part of this section the faith of Jacob seems to have become obedient, and the fifth communication of God immediately followed.
\p Subsequently there is an account of another word God spoke to Jacob, but because it was intimately connected with his sons it is omitted in this description of the dealings of God with the man himself.
\p In this study of the beginnings of the regeneration of the individual the truth is revealed that the one principle through which God is able to operate is that of faith in Himself. Where that is present, even though it may express itself in different ways, according to differing temperaments, He can act. Obedient faith He leads quietly forward; passive faith He visits to comfort and strengthen; restless faith He checks and corrects toward ultimate realization.
\p Through the sons of Jacob the circle widens and we see the movement toward the regeneration of the family. Two stories run concurrently, that of Joseph and that of Israel. In the history of Joseph we have a further revelation of the method of God with the individual, but grouped around the man are movements that make toward the regeneration of the family, of society, and the nation. The story of Joseph is in some senses the most wonderful of the Old Testament. Considering it from first to last there is less in him of failure, less of faltering than in any other of the Old Testament characters. Around the story of his life are grouped the events which contributed toward the larger application of the regenerative purposes of God. These events, as they contributed to that purpose, were the result of God's overruling. Apart from that, the process of degeneration moved forward hopelessly.
\p A list of the sons of Jacob, and a table of the generations of Esau are first given. Then follows the story of Joseph, which is immediately succeeded by an account of the terrible corruption of the family in the case of Judah. The connection here is important in that it indicates the beginning of that movement which culminated in the segregation of the nation,  by which they were saved for long years from the contaminating influences of the people of Canaan; and purity of family life, and of society, was made possible.
\p The history of Joseph shows how God overruled all the failure of man for the ultimate good of man. Joseph was exiled from his father's home by the malice of his brethren, but by the overruling hand of God he was sent into Egypt in order that there he might prepare a place for Israel, that the whole society, which had not yet become a nation, might be brought into circumstances of separation and suffering for their purification. Already, instead of being separate and peculiar, as salt and light in the midst of darkness, they had become corrupted, as the case of Judah proves, and from this corruption it was necessary that they should be delivered. This was accomplished by the overruling of God through the exile of Joseph, the coming of famine, and all those events which issued in their being transferred from Canaan to the land of Goshen, and kept there in separation for centuries. There was nothing more beneficent in the early history of the people than those long years of pain and slavery. Through those years God purged the family and society and so prepared for the nation which was presently to emerge under His wonder-working hand and to enter into possession of the land of His appointment.
\p In the final verses of the book of Genesis the national idea is seen for a moment as a prophecy and a hope. Joseph, in dying, charged those who were about him that when presently they should return to their land, they should take his bones and carry them with them. In this charge there is revealed one of the greatest triumphs of faith recorded in the whole book. It is the triumph of a man who believed in God, and in the assured establishment of His people; and he therefore was certain that they must ultimately pass back into their own land. The book closes with the account of the burial of the man who had expressed this faith; and the story of beginnings closes with the phrase, "a coffin in Egypt."
\periph - Exodus
\ms1 Exodus — The Emergence of the Nation
\h1 Exodus
\h0 The Emergence of the Nation
\p The book of Exodus is a continuation of the story told in the latter part of the book of Genesis. In Exodus nothing is commenced and nothing is finished. It is a link in the chain of the story of God's dealings with the human race. For the sake of linking the subject to that which has gone before, let it be remembered that the book of Genesis was divided into three parts: first, Generation; secondly, Degeneration; thirdly, Regeneration.
\p In considering Regeneration we saw the work proceeding with regard to the individual, the family, and society. The last note in Genesis indicated the line of the regeneration of the nation.
\p We now turn to Exodus. The word "Now," with which the first chapter commences, may with perfect accuracy be translated "And." It is a word marking continuity. If we take the book of Genesis away, the book of Exodus becomes meaningless. All the history in Exodus depends upon that in Genesis. We left the children of Israel a people without a national consciousness, or organisation. We are now to study the account of the emergence of the nation.
\p There are three clearly defined divisions in the book:
\li1 Bondage, (i-v)
\li1 Deliverance, and (vi-xviii)
\li1 Organization. (xix-xl)
\s1 A. Bondage
\p Segregated from the corrupting influences of the land of Canaan, the children of Israel rapidly multiplied in the land of Goshen.
\p This very growth became a menace to Egypt, and from the standpoint of political expediency Pharaoh was justified in resorting to extreme measures to check it. High enthroned over Pharaoh, Jehovah permitted His people to pass through the long period of oppression and suffering, and so stiffened the national fibre, and thereby made the people strong for the campaigns of the future.
\p As the appointed time for deliverance approached, the instrument of God was found and prepared. The story of Moses occupies the next section. His preservation presents a wonderfully human picture as it manifests the sweet art of mother-love. The inspiration of love's activity was, as we learn from the New Testament, that of faith.
\p Jehovah's overruling of circumstances toward the accomplishment of His purpose is seen in the coming of Pharaoh's daughter. The history of the human race has been affected by the fact that on a given day a baby cried into the face of a woman. The baby found its way into the woman's heart, and the woman carried the baby into the heart of Egypt's power. There the future leader of Israel received his education, and the first part of the preparation necessary for the work that lay before him.
\p Forty years passed away, and the child, having become a man, turned his back upon the court of Egypt, and upon all its splendours. His flight was also under the government of God. If he had attempted to deliver Israel at forty years of age, he would have failed. The man, cultured and refined, with all the learning of his time, passed to the next period of his preparation in the majestic loneliness of the Sinaitic peninsula. It was change from lesser to greater grandeur. The solitude of the mountains, under the golden light of sun by day and the stately solemnity of stars by night, is more full of majesty than all the glitter of an earthly court. There Moses was a shepherd, and so received the next part of his preparation for leadership.
\p Then follows the account of his direct call and commission. In it Jehovah had to meet and deal with the difficulties of Moses' fear. The victory was with God, and Moses turned his back this time upon the loneliness of the wilderness, and set his face toward the court of Pharaoh.
\s1 B. Deliverance
\p In this division Jehovah emerges from the shadows into clear light, and becomes the centre of supreme interest. He is seen dealing with Moses by way of preparation, with Pharaoh in judgment, and with His. people in deliverance and guidance.
\p In the first section we have the account of the answer which Jehovah gave to the complaint of His servant when he was discouraged at his first reception both by Pharaoh and his own people.
\p This answer consisted in the first place of a great Self-declaration. In the course of it the words "I am Jehovah" are used four times, and surrounding these declarations are affirmations concerning the Divine activity. "I appeared ... I was not known ... I have established my covenant ... I have heard the groaning ... I have remembered My Covenant ... I will bring you out ... I will rid you out ... I will redeem you ... I will take you to Me ... I will be to you a God ... I will bring you in ... I will give it you." The value of this declaration may be gathered by a recognition of the difficulty of the position which Moses occupied. The man who had been brought up in the court of Egypt had returned to declare the authority of another Potentate, an unseen King. He had been treated with contempt by Pharaoh. The very people he had come to deliver had refused to hear him. He had returned to God with his complaint, and the method of the Divine dealing with him was that of unveiling before Him His own glory. Moses was never afraid again. There were other failures, but no dread of God was manifest from that moment to the end. He had seen a new vision of Him, and doubted His power no more.
\p And yet fear was immediately manifest, but it was fear of himself. It was difficult to believe that he could be the instrument of such a God. This new fear Jehovah answered by assuring His servant that his strength before Pharaoh would not be that of his own eloquence or power, but rather that of Divine preparation and equipment. Then faith triumphed over fear, and Moses went forward to the work appointed him.
\p The next section reveals Jehovah dealing with Pharaoh in judgment. That judgment moves in three cycles, in each of which three plagues demonstrate the power of God. These all failing to bring the heart of Pharaoh into willing submission, a fourth and final judgment fell upon him.
\p In the story of this process of judgment it is necessary to draw a most careful distinction between Pharaoh's hardening of his own heart and God's hardening of his heart. This is one of the great passages in Scripture in which the Authorized Version is apt to mislead. There, throughout the account, it is declared that the Lord hardened the heart of Pharaoh. The Hebrew text does not warrant any such translation. As a matter of fact, it is never stated that Jehovah hardened Pharaoh's heart until the end of the second cycle of plagues.
\p Moreover, two different words are made use of, although both are translated "hardened." One of these means to make strong or courageous. The other means to make stubborn. It is declared from the beginning that God made his heart strong or courageous, thus setting him absolutely free for the unfearing exercise of his own will. It is never declared that God made his heart stubborn until it had been five times affirmed that he hardened his own heart.
\p There is a moment when God does that with a man. There is no Bible warrant for teaching that a man will be able, whensoever he chooses, throughout the ages, to turn back to God. Every man has his own probation, and his own opportunity, and the Judge of all the earth holds the balances with infinite precision. Whosoever stubbornly refuses to submit himself to God in the day of opportunity, and that repeatedly, finds at last that his own decision has become his destiny. By the outworking of law God seals the choice of the human win.
\p In this whole process of judgment the patience of God is as clearly manifest as is His power. In spite of persistent lying and deceit by Pharaoh in the promises made to Moses, God patiently waited. It was not until he had repeated opportunities of yielding himself to the Power Who was manifesting Himself that, by the will and decision and act of God, the stubbornness he had cultivated became such that he could not escape therefrom.
\p The final section in this division is occupied with the account of the actual deliverance of these people, and the commencement of that wonderful guidance which included provision for all their need, and power for all their weakness.
\p Judgment is seen in its purpose as it merges into deliverance. As they moved on toward the realization of their nationality, the very calendar was altered, and there dawned for them a new year, and a new order began. Before the march to liberty they observed the religious rite of Passover. This rite was called an ordinance, a feast, a sacrifice. It was wholly an ordinance to be observed. It was essentially a feast of rejoicing or deliverance. It was fundamentally a sacrifice perpetuating the memory of vital and essential truths. The night of the exodus was indeed, as the historian declares, "a night to be much observed." The people passed from slavery to liberty, from the lash of oppression to the place of power, from degradation to the realization of national life.
\p Immediately the nation, delivered and consecrated, is seen under the direct government and guidance of God. "God led them not by the way of the land of the Philistines, although that was near." "God led the people about."
\p The first march after that from Egypt was back into a place of danger. The definite meaning of that march was declared to Moses. The just judgment of the sin of Pharaoh must be carried out to its last degree, but it must also be carried out in such a way as to make evident its justice. Was ever the madness and blindness of sin persisted in, more manifest than in the proud preparation of chariots and armies to overthrow and destroy a people for whom God had so wondrously wrought?
\p No comment is necessary on a story so full of life and colour and dramatic power as that of the crossing of the sea. In the silent hush of the march through the solemn night there was revealed to the people the fact that, under Divine government, there are no obstacles which cannot be overcome. In fatuous rebellion Pharaoh and his host attempted to walk by the pathway specially prepared for the men of faith. With the morning watch God manifested Himself in some way to the Egyptians. He "looked forth upon the hosts through the pillar of fire and of cloud." There then dawned upon them the consciousness of their folly, and they attempted flight. It was too late. Their doom was sealed, and with the hand of Closes outstretched by Divine authority, the sea broke over them in rushing waves of destruction, and the power of the mighty people that had oppressed God's nation in spite of every opportunity for repentance was broken forever. It was a great and glorious song that rose upon the morning air on the far side of the sea.
\p There now commences the more direct story of the guidance of the people by Jehovah. Marah afforded an opportunity for the discovery of the resources of God. Elim was an evidence of His tender care for them. As they passed into the wilderness they began to be conscious of the scarcity of some of the things which they had possessed, even in the midst of Egyptian slavery. Again the resources of their God were proved as He supplied them with manna and with meat. Again their faith was tried by lack of water, and notwithstanding their murmuring against Moses, God was proved to be the God of patience.
\p The march of the people brought down upon them the army of Amalek. Perfect victory was gained by Israel, and in the first battles the principles of their perpetual conflict were revealed. They won by a combination of fighting and faith, a union of practice with prayer.
\p This division ends with the story of Jethro. His advice to Moses was reverent in its recognition of the Divine authority, '' If thou shalt do this thing, and God command thee so." The fact that Moses acted on his advice is almost certain evidence that he recognized that God was speaking to him through this man.
\s1 C. Organization
\p The people of Israel, delivered from bondage, were still a promiscuous multitude rather than an organized nation. In this division we have an account of the giving of the constitution, and of the great work of organization. It is divided into three sections, dealing with matters preliminary and fundamental, the moral code, and the established system of worship.
\p The Divine purpose of grace was first declared. The people were to be His "peculiar possession ... a kingdom of priests ... a holy nation." They were not yet prepared for the fulfilment of so great an intention, and their unpreparedness was manifest in their ready declaration that they would keep all the words of Jehovah. Immediately the new method, necessary in view of their condition of mind, was commenced. They were brought face to face with the supreme fact of the majesty of God. The law was given amid the accompaniments of thunders, voices, fire, and smoke. All of this was symbolic of the majesty and holiness of God. By special covenant He had brought the people near to Himself. It was a nearness characterized by untold blessing. Yet they must be reminded of the majesty of their King, and so be filled with reverence for Him.
\p The ten words of the moral law were preceded by a proclamation of God concerning Himself, first as to His name, "I am Jehovah"; secondly, as to His relation to them, "thy God"; and, thirdly, as to His deliverance of them from bondage. The Decalogue consisted of two parts. The first four commandments constituted the first, and governed the relationship existing between God and man. The last six constituted the second, and conditioned human inter-relationships. These ten words revealed a philosophy of life as well as a law. The true morality was to be learned from this philosophy. Man's first business is with God. His every other relation depends upon that, and will be created by it.
\p The effect produced upon the people by the uttering of these words was that they were filled with fear. The nearness of God became a terrible thing as they understood His holiness through the spoken words. Their fear was due to ignorance as surely as was their presumption. The Divine answer was full of grace. They were charged to have no other God, and a way of approach to God was at once provided. It was the way of the altar, and of sacrifice. These earliest instructions concerning the altar were deeply significant. It was to be constructed of simple and unmade things, devoid of any workmanship in which the heart of man might make its boast.
\p Then followed the. laws which were to govern the new nation as a state. These had first to do with the person. The relation of slaves to their masters was dealt with, and they were of such a nature that wherever they were obeyed they led ultimately to emancipation.
\p The sacredness of life was safeguarded by the enactment that any man taking the life of another was to forfeit his own. If the act was premeditated there was to be no escape. Injury or death wrought by cattle on men and women, and also on cattle, was to be punished and compensated. The laws of property were such as to make it patent that no man was to imagine that when he had fulfilled certain direct obligations to God he might live his life without reference to his neighbour. Wrong inflicted by neighbour on neighbour in the material realm was accounted sin against God in the moral realm.
\p These requirements were characterized by the most careful adjustment of relation between man and man, and revealed the intimate relation of God to all, and His remarkable interest in every phase and department of human life.
\p There followed a group of laws promiscuously stated, yet all having to do with the bonds which strengthened the state. In two of them sins of unchastity were dealt with. Passion was penalized, in the more natural expression by stern social requirement, and in the more unnatural by death. A blunt, stern word, "Thou shalt not suffer a sorceress to live," revealed how harmful, according to the mind of God, were all attempts to traffic in secret and hidden things. Laws affecting the lending of money and the receiving of pledges followed, and finally such as conditioned the administration of justice.
\p In this connection the feasts of the Lord were placed in their true relation to the social life of the people. The sabbatic year was arranged in order that the poor might eat. The rest of the Sabbath was revealed to be a provision of tender care for cattle and servants also, who were included in its intention. This section ends with a gracious promise which Jehovah made to His people of that Presence which should lead and guide them in all the days to come. A study of the subject of this Presence will show that the Person referred to was the Angel-Jehovah.
\p The third section deals at length and in detail with the preparation for the true worship which followed upon the promise of the Angel Presence, and the warning against false worship. There was a preliminary solemn assembly of the elders of Israel in the presence of God. Perhaps there is nothing more august in the whole book than this account of the approach of the elders. We are told "they saw the God of Israel." No description is given of what they saw. It may be that Jehovah manifested Himself to them in that Angel Presence which He had promised. It is better, however, to leave the statement as it stands, remembering that it can only be interpreted by the facts which followed, namely that Moses went into yet closer communion with God almost immediately afterwards. The vision was characterized for the elders by immunity from judgment, for upon them "He laid not His hand"; and, moreover, by a sacred act of communion in which they "did eat and drink." Finally, Moses was called beyond the people in the valley, and beyond that more select circle of the elders, into the very midst of the mount, where he received in yet fuller detail the law which was to govern them, and saw the heavenly things, and so learned the pattern of the earthly worship.
\p In examining the structure of the Tabernacle, it will be well to endeavour to understand what it meant to the people for whom it was provided. That detailed study is not within the compass of our present work. We notice now merely the general method of procedure. The first instructions were not concerning the building itself, but concerning its contents. They began at the very centre with the ark, which symbolized the fact of the presence of God, and the right of the people to approach Him as their King. Next in order the table of shewbread was described. Two ideas were suggested by this table. To the Eastern mind a table was always a symbol of fellowship and of hospitality. Thus the nation was reminded of the privilege of fellowship with God, and of the fact of a friendship which expressed itself in hospitality. The golden lampstand was the symbol and the figure of the testimony which these people were to bear to the outside world. The curtains and coverings of tabernacle and tent were made of materials which suggested the conditions among which God could make His dwelling-place. The boards and bars, set up in sockets of silver, spoke, in the symbolism of the time, of the standing of these people as a redeemed nation before God. The veil and the screen indicated at once the exclusion of the people from nearness, and yet the way of their approach through mediation. The veil of the outer court, the brazen altar, and all its fittings, reminded them of the life of devotion, based on sacrifice, which they were called to live. The gorgeous robes of the priest are seen to be in common with everything else, full of symbolic teaching. The ceremony of the priests' consecration is described, as is also the altar of incense, and the arrangements for placing the whole of the furniture within the sacred enclosure.
\p Instructions followed as to the gathering of the half-shekels from the people, which were to be used in the construction of the foundation sockets; and also as to the preparation of the holy oil to be used in anointing.
\p The final words of instruction were those of a promise, full of grace and tenderness, that equipment should be granted to certain men which would enable them to do the work necessary for the construction of the tabernacle.
\p While the lawgiver was yet in the mount receiving this pattern of heavenly things in order to earthly worship, the people in the valley had fallen into grievous sin. This making of the golden calf consisted of a positive violation of the promise they had made to keep the words of the law. When they said, "Up, make us Elohim," it was not that they desired to substitute other gods for the One God, but rather they sought a similitude of God. Their choice of a calf was in itself significant. In Eastern symbolism the ox was ever the type of sacrifice and service, and they had at least some glimmering of the truth concerning the Divine attitude. It is also to be observed that, the day after the calf was erected, they observed a feast to Jehovah. The evil of their action was seen in the attitude of mind produced in them by their creation of a symbol. They "sat down to eat and to drink, and rose up to play." Worship at once became materialized and sensual.
\p Moses is manifested in all the grandeur of his character in this connection. His pleading with God was not so much on behalf of the people as on behalf of God. He was swayed by an infinite pity for them, but at the back of the pity, and burning through it like a fire, was a passion for the honour of God. Having stood before God for the people, he came to stand before the people for God. In hot anger he broke the tables of stone, and seizing the calf, ground it to powder, and compelled the men who made it to drink of the water into which it was flung. He then proceeded to the ceremony of mediation and restoration, and passed back into the mount. We have no detailed account of the happenings of the second period save that the tables of the law were written anew. During this second absence the people waited patiently until Moses returned, his face shining with the glory of the awful and solemn fellowship of the mount.
\p The final movement of the book tells the story of the construction and consecration of the Tabernacle. A willing people offered of their substance until there was "much more" than enough. Then, by the hands of specially equipped workmen, the work went speedily forward until all was completed according to the Divine pattern. This is declared in the general statement "thus did Moses; according to all that the Lord commanded him, so did he." Finally it is recorded, "so Moses finished the work.'' Everything was completed according to the Divine pattern, and in the Divine order.
\p Everything symbolized the real presence of Jehovah, and that fact was made living in the consciousness of the people when the glory of Jehovah filled the completed place of worship. So great was the glory that Moses was not able to enter the Tent of meeting.
\p Thus the nation was organized around the presence and power of Jehovah, and the chronicle closes with the simple statement that they went onward in their journeyings guided ever by the presence of God manifested in connection with this centre of their life and worship.
\periph - Leviticus
\ms1 Leviticus — The Book of Laws
\h1 Leviticus
\h0 The Book of Laws
\p This is a book of laws. It has been aptly called the handbook of the priests. Its Hebrew title, Vayyikra, which means "And He called," is the first phrase of the book itself. The first verse indicates the character of what follows. The moral law had been given from amid the splendours of the mountain. The laws regulating worship were spoken from the tent. Thus the content of the book is linked to the subjects dealt with in Exodus, and is in direct continuation thereof.
\p The nation had been brought out of bondage and organized. At the very centre of its life was a provision for worship in the Tabernacle. The whole outlook of Exodus teaches the supreme place of worship in the life of the nation. It, moreover, reveals the fact that there can only be worship through propitiation, because man is a sinner. The fact of sin thus underlies all now to be considered. The fact of redemption in the purpose and economy of God is seen overshadowing the fact of sin and making worship possible. The laws enunciated here have to do with these matters of supreme importance.
\p The book falls into five parts.
\li1 First, the setting, forth of the Provision for Approach (i.-vii.).
\li1 Secondly, the Institution of the Priesthood through which the Provision might be appropriated (viii.-x.).
\li1 Thirdly, the Life of Separation, which is the condition of Appropriation (xi.-xxii.).
\li1 Fourthly, the Feasts, which portrayed the Benefits of Approach (xxiii.-xxiv.).
\li1 Lastly, Symbols of Relation which safeguarded the maintenance of the right of Approach (xxv.-xxviii.).
\s1 A. Dedication: the Offerings
\p In this division there is revealed the provision of God for the approach of His people to Himself in worship. The offerings are first described, and then their laws are enunciated.
\p As to the offerings, five were needed to perfectly unfold the meaning and method of personal dedication. The first was the burnt offering, which suggested the need for perfect dedication. The lamb without blemish consumed by fire indicated the necessity of a dedication perfect in quality and quantity. The meal offering was the work of men's hands, of the fruits of the ground, the result of cultivation, manufacture, and preparation, suggesting that dedication necessitated the offering of a perfect service as well as a perfect life. Of the peace offering, part was burned by fire and part consumed by the worshipper. It was the symbol of communion. In the white light of the Divine holiness, sin is sin, whether it be wilful or not; and the sin offering was provided to teach that the failure of those dedicated to God must yet he dealt with on the basis of sacrifice. The trespass offering was provided for definite acts of wrong-doing. Trespass in this connection is more than a mere missing of the mark. It includes the thought of positive and wilful wrongdoing.
\p The Divine provision for worship having been revealed in the offerings, there followed instructions concerning the method of offering, which revealed the true attitude of the worshipper. In connection with each there were detailed instructions which are full of suggestiveness. The ceremonial was Divinely arranged, and nothing was frivolous or unnecessary. Every detail had signification, and was intended to impress upon the mind of the worshipper truths which were of vital importance, in order that he should recognize the solemn nature of his dedication as a member of the nation whose greatness consisted in its intimate relation to Jehovah.
\s1 B. Mediation: The Priests
\p The second division of the book deals with the laws of mediation. It consists of a brief historical portion, which gives an account of the actual ceremony of the consecration of the priests and the tabernacle, and the commencement of worship; and so sets forth God's provision for the approach of His people to Himself through mediation on the basis of sacrifice. In the midst of a solemn assembly the priests were washed, and Aaron was arrayed in the garments of his sacred office. The holy rites of consecration then moved forward. The ceremonies were repeated daily for seven days.
\p This account of the consecration of the priests is immediately followed by that of the commencement of their work. The people were first gathered together, bringing with them offerings according to the instructions given. While they stood in solemn stillness in the presence of Jehovah, Aaron, in full official capacity, commenced his work. His first act was that of presenting the sin offering and the burnt offering for himself. Then followed immediately his first acts on behalf of the people. First the sin offering, indicating the necessity for expiation of sin; next the burnt offering, indicating the devotion of the whole life to God; following that the meal offering, speaking of the devotion of work and service; finally the peace offering, the symbol of communion. Thus the values of the offerings of approach could only be appropriated through the mediation of the priests.
\p At the commencement of the history of the official work of the priesthood there were evidences of failure. Nadab and Abihu, two sons of Aaron, offered strange fire before the Lord, and were swiftly slain by fire. Strangely solemn were the words: "Aaron held his peace." They were his own sons, but his relation to God was superior to his relation to them, and the only attitude becoming to him was that of submissive silence. The other priests were solemnly charged to show no signs of mourning, and to abide at their posts.
\s1 C. Separation: The People
\p While provision for approach was made, and the method of appropriation was provided, there were still very definite conditions which must be fulfilled in order that the people might avail themselves of the provision made. These conditions may be summarized as those of entire separation to God. They were to be a people God-governed and God-manifesting. The Divine government must be recognized and obeyed in the matter of health. Minute regulations were given as to food, as to childbirth, as to leprosy, and as to all uncleanness. In the midst of this section instructions were given for the observance of the great Day of Atonement, which was perhaps the most important religious rite of the whole year in the Hebrew economy. It was the day on which the high priest entered into the holy place, all the arrangements for which entry were given in detail. In the ceremonial of this day provision was made for dealing with the whole question of sin, known and unknown. Most particular instructions were given as to the attitude of the people on the great day. They were to rest and afflict their souls. It was to be a day of solemn fasting and humiliation in which they reminded themselves of the fact of their sin, of the provision made for their cleansing, and of their consequent right of approach to God in worship. Strict instructions were next given concerning sacrifices.
\p The laws of separation then assumed a slightly altered character. So far the principal note had been that of the fundamental matters of relationship to God. The habits of the life of separation are more particularly dealt with. The people were distinctly forbidden to conform to the doings either of Egypt or Canaan.
\p Then followed a repetition of laws already given, with one reiterated emphasis: "Ye shall be holy, for I, the Lord your God am holy." No less than fourteen times in the course of one chapter (xix.) does the solemn declaration "I am Jehovah" occur. Yet further laws concerning unchastity and uncleanliness were repeated, and the death penalty was associated with certain forms of disobedience.
\p The final section in this division deals with the responsibilities of the priest. Standing, as he ever did, in a place of special nearness to God as the appointed mediator of the people, he must of all men manifest in the externals of life and conduct that holiness without which no man can see the Lord.
\s1 D. Consecration: The Feasts
\p The feasts of Jehovah were the national signs and symbols of the fact that the people, dedicated to God as the offerings witnessed, permitted to approach through the mediation of the priestly service, separated in all the details of life, were by God consecrated to Himself.
\p The foremost place was given to the Sabbath, It was a perpetually recurring feast, to be observed throughout all the year, on every seventh day.
\p Following this we have the appointment of the set feasts in their relation to times and seasons and the passing of the year. Thus all time-measurements were related to eternal truth. The first feast was the Passover, which merged into that of unleavened bread. With these the year commenced. The Feast of Firstfruits was appointed for the land into which God would bring them. Marking the beginning of possession, it served as a constant reminder of the truth that all they had was the result of His giving rather than of their getting.
\p After a lapse of seven full weeks, during which the whole harvest was gathered, the Feast of Harvest was observed, and Pentecost reminded them that all they needed was provided by Jehovah. The seventh month was the most sacred of all. Therein two great ordinances were observed: the Day of Atonement, and the Feast of Tabernacles. Preceding these, and preparing for them, came the Feast of Trumpets. This was held on the first day of the month. Its characteristic notes were rest, and proclamation of the will of God. The tenth day of the month was the great Day of Atonement, which has already been described. The last Feast of the year was that of Tabernacles. It was observed after all the work was completed, and the results thereof gathered. For seven days the people dwelt in booths, and heard the reading of the law. The section ends with instructions concerning the symbols of consecration, those namely of the oil and the shewbread.
\s1 E. Ratification: The Signs
\p The laws of ratification consisted of the outward signs of the principle of possession to be observed in the land, together with solemn promises and warnings. The first sign was of the Sabbath of the land. In the seventh year of rest the original Ownership of God was recognized. The second sign was that of the jubilee, wherein great human inter-relationships, dependent upon the fact of Divine possession, were insisted upon.
\p The laws of the year of jubilee affected the land, dwelling-houses, and persons. In these the foundations of the social order were firmly laid. All inter-human relationships, both of person and property, were conditioned in the fundamental relationship of the people to God.
\p The book ends with a section dealing with vows. The principle laid down is that it is not necessary that vows should be made, but that if they are made they must be religiously observed.
\periph - Numbers
\ms1 Numbers — The Book of Wandering
\h1 Numbers
\h0 The Book of Wandering
\p The book of Numbers deals with the wilderness. It is principally the story of a long' discipline due to disobedience. The national idea moves forward, for God ever protects His own purposes against the failure of His chosen instruments. In the book of Exodus we saw the emergence and consolidation of the nation which God had chosen to be the channel of communication between Himself and the world at large. In Leviticus we considered the laws of its worship. In Numbers the movement toward actual possession of the land commences. This movement, however, was hindered for nearly forty years, and the book is principally occupied with matters relating to that period. It closes with the account of the return of the people to the borders of the land.
\p Thus it naturally falls into three parts,
\li1 the first dealing with the Preparation for Entrance (i.-x.);
\li1 the second giving the story of the Exclusion and Wandering (xi.-xxv.);
\li1 while the last gives the account of how, after the long discipline, they were brought back and prepared for actual Possession (xxvi.-xxxvi.).
\s1 A. On the Margin of the Land
\p In this division we watch the final movement of the chosen people in preparation for coming into the land, and in doing so observe the order of the camp, the purity of the camp, the worship of the camp, the movement of the camp.
\p By the command of Jehovah the men from twenty years and upwards were numbered. This was the first movement in preparation not merely for their entrance to the land, but for their carrying out of the Divine purpose. That purpose was first punitive. In the interests of purity corrupt peoples were to be swept out.
\p Definite instructions were given concerning the relative positions to be occupied by the tribes, both in the time of encampment and on the march. At the centre of everything was the Tabernacle. The Levites were encamped round the two sides and at the back thereof. Moses and the priests occupied the fourth side, close to the courts of worship. Outside the enclosure the tribes of the nation were grouped under their standards according to the Divine command. The service of the Levites was described in detail. Their sacred work was carefully apportioned both for the march and for places of encampment. All these provisions solemnly impressed upon the people the supreme importance of worship, and revealed to them the orderliness of Jehovah.
\p On the eve of the coming of the people into the land, the necessity for the purity of the camp was emphasized. All who were unclean were put outside. This, of course, does not mean that they were left to perish, but that they were not allowed to march in their proper place with the tribes of the people. For the time being they were camp-followers only. Moreover, the necessity for moral rectitude was insisted upon, and such as had in any way sinned against others made restitution.
\p Having provided for the purity of the camp by the exclusion of the unclean, special instructions were given concerning cases of peculiar and special devotion to a life of separation to God. There is absolutely nothing monastic in the order of the Nazarites. These men did not separate themselves from their fellowmen, or from their ordinary avocations, but remained in the midst of their fellows, and prosecuted their daily calling, though yet maintaining an attitude of special consecration. At the close of this section dealing with the purity of the camp, we find the specific form in which the priestly blessing was to be pronounced upon the people.
\p Immediately following are the arrangements concerning the worship of the camp. This section opens with an account of the voluntary offerings on the part of the princes. It is first to be noticed that the giving was voluntary, and next that it was equal, thus precluding the possibility of a spirit of rivalry, and indicating a great unity of purpose. While all the story might have been told in a few words, it is set forth with elaborate detail. Every man is named, and every gift is chronicled.
\p In the final arrangements concerning worship, before the moving forward of the people, the one symbol referred to is that of the light, which was the type of the witness-bearing of the nation. In the consecration of the Levites, no anointing oil or blood was used, neither was any specific dress provided. The sign of their cleansing was the simple one of water. Finally, the great Passover feast was observed. A month later a special observance of the same feast was arranged for such as, through defilement, were precluded from taking part in the first.
\p At last everything was ready for the march, and the hosts waited only the Divine will. The people were to follow the moving of the cloud, and to answer the blast of the trumpet. Careful instructions were given concerning the use of these trumpets. Different notes suggested different meanings to those who listened. On the twentieth day of the second month the actual movement of the camp commenced. The division ends with the suggestive words which Moses used at the commencement and close of each successive movement of the hosts. They indicated the profound recognition on his part, and on that of the people, that everything centred around the presence and government of God, both in regard to the victory of Israel over her enemies, and her own safety and well-being.
\s1 B. Exclusion and Wandering
\p In this second division of the book is revealed the failure of man. Its general movement may be indicated by the words, Discontent, Disaster, Discipline.
\p The discontent manifested itself first against God. At the beginning there was no open revolt against authority. The people were, however, in all probability, conscious of the irksomeness of restraint. They were learning that liberty was not license, and so throughout the camp the Lord heard the tone of murmuring and discontent. His judgment was sudden and swift. Moses became an intercessor, and the fire abated.
\p A second time discontent manifested itself, and this time it was expressed against circumstances. Influenced by the mixed multitude which had accompanied them, the people hungered after the things of Egypt, apparently forgetting the cruelty of its bondage. Moses was perplexed and perturbed, and he poured out his complaint into the ear of God. In infinite patience God talked with him, and to the murmuring people He sent quails, and through them the punishing plague. As the psalmist afterwards sung, "He gave them their request; but sent leanness into their souls."
\p A third time there was a manifestation of rebellion. Miriam and Aaron, in whose hearts there was evidently an under-current of jealousy, made the marriage of Moses to a Cushite woman the occasion of protesting against his exercise of authority. They were punished immediately, and pardoned in answer to the earnest cry of Moses.
\p The hour had now arrived when the people should have gone forward. The story of the sending of the spies, as told in Numbers, indicates that it was done in obedience to a Divine command. The comparison of this, however, with Moses' account of it in Deuteronomy will show that this command of the Lord was the sequel to a determination on the part of the people to do so. This was in itself an act of suspicion and unbelief. The spies were sent, and in forty days returned, bringing with them a majority report and a minority report. All were agreed as to the desirability of the land. The majority, however, had seen the difficulties of possessing, and beyond this had seen nothing. The minority had seen first Jehovah, then the excellencies of the land, and finally the difficulties. The essential difference was that of the vision of God. The people were influenced, as, alas! men too often are, by the majority, and in unutterable folly they declared that it was preferable to return to Egypt. One of the most magnificent pictures in the Old Testament is presented to us as Moses interceded with God on behalf of the people. His plea, however, was not based upon pity in his heart for the sinning people, but upon that deeper passion for the honour of the name of God. The people were pardoned, but they must be excluded from the land. They had themselves rejected the land toward which God had brought them, and their punishment was that they should not enter it.
\p This decree of Jehovah was followed by an instance of false repentance. The men came to the consciousness of their unutterable folly, and then resolved to go up and possess the land in their own strength. The result was defeat and disaster.
\p Then began the long years of discipline. It is a story full of sadness. At first we follow the people through a period in which the results of their failure were manifest in their internal life. The Sabbath was violated, and the guilty one was punished. Korah, Dathan, and Abiram led an organized opposition against Moses, and were summarily dealt with. After this new arrangements were made, and old laws repealed. Then as the people, toward the close of the forty years, were led back into the neighbourhood of Kadesh-barnea, Miriam died, and was buried. In this neighbourhood, moreover, Moses and Aaron both failed in simple allegiance to God, and they also were excluded from the land.
\p It would seem as though the people were moving, on their own part, in an attempt to find their way into the land. Their endeavour to go in one direction, changed through the opposition of Edom, would seem to indicate the absence of the guiding pillar of cloud and fire. During this time Aaron died. His death was a solemn and impressive ceremony. The robes of his office were transferred to his son. He then died, and was buried amidst the lamentations of the people. The transference of the outward symbols of the priestly office taught the truth that the priesthood was greater than the man. In these final days of exclusion Balaam was hired to prophesy against the people of Jehovah.
\s1 C. On the Margin of the Land
\p The third and last section of the book of Numbers is devoted to the second numbering of the people, and their preparation for coming into possession of the land from which they had been excluded for forty years. In a study of this division there are discoverable two movements. The first chronicles historic facts in their sequence, and the other is an insistence upon the Divine government by the repetition of certain laws with new emphasis and applications. There is a marked continuity of purpose, notwithstanding the change of persons. Two men only of those who had come to the margin were allowed to pass into the land. The time for the passing of Moses had come, and in all God's dealings with him there is manifest a great tenderness. The final account of his death is reserved for the ending of the next book. In this, however, we have the story how he publicly appointed his successor. When the call of God came to him to ascend the mountain and view the land, and to be gathered to his people, the final passion of his heart was that which had so long sustained him in the midst of all the trying circumstances of his work as leader. He thought of the great congregation as the congregation of Jehovah, and prayed for the appointment of a successor. Thus there was granted to him the satisfaction of knowing that the one who succeeded him in leading the people was the man of God's own choice.
\p After a repetition of the laws concerning the great religious observances of the people, we have the account of a war directly connected with the sin of the people, resulting from the influence of Balaam. In the battle Balaam was slain. Even here the imperfection of the people was manifest in the desire on the part of Reuben, Gad, and the half-tribe of Manasseh to settle on the wrong side of the Jordan. Moses failed in judgment in allowing them to do so, out of which failure trouble arose in after-years.
\p The book ends with a list of the journeyings of the people during the period of their exclusion, and a repetition of laws with special reference to settlement in the land. Through all the book there is manifest the forward movement, not of men, but of Jehovah. It is a revelation of the sure procedure of God toward the final working out into human history of His purposes for the world.
\periph - Deuteronomy
\ms1 Deuteronomy — The Book of Reviews
\h1 Deuteronomy
\h0 The Book of Reviews
\p Deuteronomy is the last of the books of the Pentateuch. It is didactic rather than historic. Its actual history covers a very brief period, probably not many days. It consists of a collection of the final public utterances of Moses. The form in which we possess it is in all likelihood the result of the work of an editor, who collected these great discourses, and connected them by such information concerning the occasion of their utterance as should make them a consecutive series, and thus give them value in their relation to the earlier books. It has been surmised that this work was done by Joshua, and this, to say the least, is quite probable.
\p The book is, therefore, essentially a book of Moses, for it consists of his final words to the people whom he had led, first out of Egypt, and then for forty years of wandering in the wilderness.
\p It may therefore be most simply divided by the six discourses which it chronicles.
\li1 Of these discourses the first was a Retrospect (i.-iv. 43);
\li1 the second, a Resume of Laws (iv. 44-xxvii. 10);
\li1 the third, the uttering of Warnings (xxvii. 11-xxviii.);
\li1 the fourth, concerned the Covenant (xxix.-xxxi. 13);
\li1 the fifth was a great farewell Song (xxxi. 14-xxxii. 47);
\li1 and the sixth, a final Benediction (xxxii. 48- xxxiii.).
\s1 A. First Discourse: Retrospect
\p In reviewing the forty years of wandering Moses dealt with the three great movements: first, from Horeb to Kadesh-barnea; secondly, from Kadesh-barnea to Heshbon; and finally, from Heshbon to Beth-peor. In looking back he was careful to state all the facts in the light of God's government. Their disturbance at Horeb was due to the direct commandment of God, and even though the path of the wilderness was a terrible one, they had not been left to grope their way through it alone. God had ever moved before them, choosing them out a place in which to pitch their tents. Moreover, he reminded them that they had not only been the objects of God's love, but that His power had wrought on their behalf.
\p Having surveyed the history from Horeb to Beth-peor, he exhorted them to obedience. Reminding them of the importance of the commandments, he based his appeal upon the greatness of God and the perfection of His law, insisting upon it that their whole existence and history centred around a spiritual ideal. There had been granted to them no visible form of God, even amid the majestic manifestations of Sinai, and therefore he warned them against making any graven image.
\p Continuing this exhortation to obedience, he looked into the future, and in the light of subsequent history his words were indeed prophetic. At the close of the first discourse we have a brief account of his appointment of three cities of refuge.
\s1 B. Second Discourse: Review of Laws
\p A general introduction indicates the place, time, and subject of this second discourse, which deals with testimonies, statutes, and judgments. The testimonies were the actual words of the law given, and these were first dealt with. The statutes were the provisions for worship, and the conduct harmonizing therewith. The judgments dealt with the arrangements for civil and religious authority, and the administration of justice.
\p A study of the testimonies, or uttered words of the law, reveals the fact that no vital change was made at any point in the nature or binding force of the commandments. There were slight verbal alterations, but these were due to the circumstances in which they were uttered. One striking difference is that in connection with the law concerning the Sabbath: the ground of appeal was no longer the rest of God in creation, but their position as redeemed from Egypt's bondage. Having referred to the ten words, a great statement was made as to the deepest value thereof, and as to the peoples' corresponding responsibility. "Jehovah, our God, is one Jehovah." The true response of the people to this truth was that of fear issuing in obedience, and resulting in well-being. The discourse then proceeded to deal with the responsibilities in detail.
\p Dealing with the statutes, he carefully warned them against idolatry, and commanded that all idols and false places of worship were to be destroyed as they entered the land. Nothing was to be allowed to seduce them from their loyalty to Jehovah in worship. He then passed to injunctions, which revealed his consciousness of the effect of worship on conduct; and finally, restated the arrangements for the observation of the great feasts.
\p In dealing with judgments, he first commanded the appointment of judges and officers, and then declared the principles upon which they were to act. The three-fold medium through which the will of God would be interpreted to the people — that namely of king, priest, and prophet — he then described. The laws of peace and of war were set out in great detail, and finally provision was made for a ceremony of blessing and cursing on the mountains of Ebal and Gerizim, when the land was entered.
\s1 C. The Third Discourse: Warnings
\p In this third discourse Moses devoted himself to solemnly warning the people. Before proceeding to this more specific purpose of his discourse, he spoke of the blessings which would follow obedience. The effect of disobedience he described first in their own borders. Adversity of every kind would overtake them in trade, agriculture, and in matters of health; and in every way there would be suffering if there were disobedience. In all this he really uttered prophetic words, for we find here a detailed description of the Koman victories, which came so long after, and the ultimate destruction of the city and the driving out of the people.
\s1 D. Fourth Discourse: The Covenant
\p The terms of the covenant had been already given. In urging the people to be true to it, Moses first of all referred to the Lord's deliverances wrought in the past, from Egypt, through the wilderness experience, and in the day of battle on the eve of their coming into possession. His appeal was made to all classes. In prophetic and burning words he described what would be the result of their breaking the covenant. Recognizing their imperfection, and their inability to appreciate the methods of the Divine government, he enunciated a principle of far-reaching importance and perpetual application. He declared that the secret or hidden or mysterious things belong to God, while the things revealed belong to us and to our children. Continuing his discourse, he uttered words thrilling at once with all tenderness and urgency of appeal. We have here a great prophetic evangel, the value of which Israel has perhaps not learned even until today.
\p After the conclusion of the formal discourse, Moses spoke to the people of his own departure, and encouraged their heart in view of their coming into the land by reassuring them of the presence and power of God.
\s1 E. Fifth Discourse: The Song of Moses
\p Preceding the public uttering of the great Song, Moses and Joshua appeared before the Lord in order that the latter might be officially appointed to succeed in the administration of affairs. Jehovah then solemnly spoke to His servant, telling him that his time had come to sleep with his fathers, but that the people he had so long loved and cared for would indeed fulfil his predictions concerning failure, and would be visited with punishment. Gloomy enough was the outlook for the great leader, but it was the occasion of one of those manifestations of the Divine love which are so full of beauty.
\p It was in face of this foreknown fact of failure that he was commanded to write the song. The purpose of it was distinctly stated. A song embodied in the nation's life remains from generation to generation, and in days of disaster will constitute a haunting memory, testifying to truth concerning God. Songs often remain after commandments are forgotten. The law was written and committed to the priests; the song was written and taught to the people. The first part of the song consisted of a call to attention, and a statement concerning its nature. Heaven and earth were called to listen while the servant of God proclaimed the name of God. Moses sang of God as to His greatness. His perfection. His justice, His faithfulness. Then in a description equally brief, he referred to the people. It was a sad contrast. There is nothing said of them which is good. There follows a description of the tender government of God which is full of exquisite beauty. It is a revelation of the love which lies behind all law. The figure of the eagle and its method with its young is one of the most superb in the whole Bible, as a revelation of the truth that through methods which may appear almost unkind, love is working perpetually toward the higher development of those upon whom it is set. In strange contrast the song now became a wail as the unfaithfulness of the loved people was described. Such unfaithfulness had resulted in discipline necessarily severe. The people who had turned to the false were abandoned to the false. The face which had been as the sunlight was hidden from the people who had turned their back upon it. The very tenderness of love had become the burning of a fierce anger, and the benefits had been replaced by chastisement. The song then broke out into lament, "Oh, that they were wise," and celebrated God's ultimate deliverance of His people. Finally Moses appealed to the people to be obedient.
\s1 F. Sixth Discourse: The Blessing
\p These were the final words of the man of God. Often had he set before his people blessing and cursing. His last words were of blessing only. In stately and majestic language he affirmed anew the majesty of Jehovah. The great words of blessing were pronounced upon the tribes, Simeon only being omitted. Reuben and Judah were referred to in terms which suggested that they were to be saved, yet so as by fire. Levi, having lost all earthly things for the special honour of bearing the word of God, would receive the reward of such sacrifice. Benjamin was to have the special protection needed by frailty. The choicest things were said concerning Joseph. His were all precious things, and the good-will of Him Who dwelt in the bush. His, therefore, was the portion of government. In Issachar and Zebulun there was to be triumph over disability. Gad, overcoming at last, was to be a judge; and Dan was the type of conquest. Naphtali was to be satisfied, and Asher sustained. Thus in his final benediction Moses made the peculiar realization of blessing by the tribes unfold the all-sufficiency of God.
\p The last chapter of Deuteronomy is in all probability the writing of another hand. It contains the story of the death of Moses, the equipment of Joshua for his work, and a last tender reference to the great leader and lawgiver. The passing of Moses was full of beauty. In the fact of his exclusion from the land toward which his face had so long been set was his punishment. Yet it was tempered with mercy. There had been no weakening of his force. His career ended in full strength. He went up into the mount to die, and Jehovah gave him a vision of the land, and buried him in the valley.
\p The last words are almost a wail of sorrow: "There hath not arisen a prophet ... like unto Moses." Thus ends the last book of the Pentateuch. The nation created for regeneration among the nations was on the margin of possession. The great story will now move on through the history of these people to the coming of the promised One.
\periph - Joshua
\ms1 Joshua — The Book of Possession
\h1 Joshua
\h0 The Book of Possession
\p In the ancient Hebrew Scriptures the second division was known as "The Prophets." In this division the first section included Joshua, Judges, First and Second Samuel, and First and Second Kings, and was called "The earlier Prophets." Of this division Joshua was the first book. It derives its name from the great leader, the story of whose work is chronicled therein.
\p Of its authorship nothing definitely is known. In all likelihood it was largely the work of Joshua himself, subsequently added to, and completed, by some one or more of the elders of Israel. Its content is a continuation of the history of the chosen people. The nation led out by Moses is led in by his successor. This book tells the story.
\p It is the book of possession, and may be broadly divided into three parts:
\li1 The Conquest of the Land (i.-xii.);
\li1 the Settlement of the People (xiii.-xxi.);
\li1 Joshua's Farewell (xxii.-xxiv.).
\s1 A. The Conquest of the Land
\p In this first division there are four sections dealing with mobilization, advance, war, and the extent of conquest.
\p The first fact chronicled is that of the call to arms, and therein God's call to Joshua. His right of entrance to the land was that God had given it to His people. His power of entrance was that of the Divine presence. The conditions of his success were that he should be strong and courageous, and in order to this he was charged to be obedient to the law. Thus commissioned, Joshua issued his call to the people. It was characterized by urgency and despatch. Within three days the hosts were to move forward. Forty years before spies had been sent. Of these Joshua had been one of the few who had brought back a report true to God. He now sent them again. The principle of sending was, however, quite different. It was now the action of that faith which was characterized by caution. The spies, returning, made it evident that the promise of God that no man should be able to stand before Joshua was being fulfilled, for according to Rahab, "their terror was fallen upon the people." Rahab's action was that of faith. The men of Jericho shared her conviction, but rebelled against it. She recognized the activity of God, and yielded.
\p The first movement of the people forward was of such a nature as to impress them with the truth of their positive relation to God.
\p They came on to the actual soil of Canaan, not by deflecting the course of the river, nor by bridging it, but by direct Divine intervention. While obedience demanded haste, haste was not allowed to cause neglect of religious observance. Safely over Jordan, the hosts paused while stones were gathered out of the riverbed, and a ceremony of worship was observed. This miraculous crossing of the river produced a remarkable effect upon the surrounding people. "Their heart melted, neither was there any spirit in them any more." Before the actual march commenced, the Captain of the hosts of the Lord appeared to Joshua, and he was thus made to recognize that his authority and leadership depended upon his submission and obedience.
\p Preparation thus being complete, the hosts of Israel became the scourge of God, moving forward in judgment upon the corrupt peoples of the land. It is impossible to imagine anything more calculated to impress upon them their absolute weakness than the method of their victory. Marching priests and blatant horns are utterly inadequate to the capture of a city, and represent foolishness, judged by all ordinary methods of human warfare. The victory was theirs, but they were taught that it came not by might, and not by power, but by their being obedient to the government of God. Suddenly the triumphant people were defeated. The reason was the sin of a man, which was also the sin of a nation. Israel had now become a nation, and no one person could act alone. Thus individualism is seen to become a far greater responsibility when it has ceased to be isolation. The sin of the one became the sin of the community. The evil thing was judged and punished, and through this return to obedience on the part of the nation the campaign moved victoriously forward. The story of the taking of Ai is one of acute military strategy. Thus the truth is brought into prominence that in prosecuting the work of Jehovah there must ever be a recognition of the value of the use of the best in human reason. Strategy without obedience is useless. Obedience includes the use of reason, the employment of common sense. The fame and dread of the people were spreading far and wide. The kings of Canaan formed a league against the oncoming hosts. Before they had time to take action a new peril threatened Israel in the strategy of the Gibeonites. The deceit being discovered, the action of Joshua was immediate and decisive. He felt bound by the letter of his covenant, but condemned the Gibeonites to perpetual servitude, making them hewers of wood and drawers of water. This action of the Gibeonites aroused the anger of the confederate kings. In their peril the men of Gibeon appealed to Joshua. By forced marches he reached the scene of action, and the rout of the kings was complete.
\p Joshua followed up his advantage, immediately moving forward until the whole of Southern Canaan was in possession of Israel. A new confederacy had now to be faced and fought. The northern kings joined in an attempt to break the power of the conquering hosts. Turning swiftly north, Joshua routed them, and then turned back to Hazor, where victory still attended him. All this did not happen immediately. Indeed we are told that it had occupied "a long time." The division ends with a detailed summary of the extent of the conquest.
\s1 B. The Settlement of the People
\p Dean Stanley says, "In the book of Joshua we have what may without offence be termed 'The Doomsday Book of the Conquest of Canaan.' Ten chapters of that book are devoted to a description of the country, in which not only are its general features and boundaries carefully laid down, but the names and situations of its towns and villages enumerated with the precision of geographical terms which encourages, and almost compels, a minute investigation." Joshua was now about ninety years old, and was reminded that the conquest was by no means complete. There remained "much land to be possessed." In order that the chosen people might be able to complete the conquest and perfectly possess the land, it was now to be divided amongst them. Toward this end the provision made for the two and a half tribes on the east of Jordan was ratified.
\p Then followed provision for Caleb, who after forty-five years of waiting, claimed a definite possession in the land. Joshua's recognition of his friend, and of his right to a choice of possession, was quick and generous. He granted him the mountain which he asked, and blessed him.
\p In the settlement of the nine and a half tribes Judah stood first, as being the kingly and imperial tribe. The possession allotted to it was that of the fighting front. It remained loyal longer than the rest, but subsequently became contaminated with the abominations of the heathen. God's hosts are never overcome in fair and open fighting with His foes. It is the friendship of the world which is enmity against God. The inheritance of Joseph was divided between Ephraim and Manasseh. To Ephraim was allotted a fertile and beautiful district, nevertheless a place of difficulty because it still lay in the power of the Canaanites. The territory of Manasseh was indicated, and then Ephraim and Manasseh, being discontented, complained to Joshua. His answer was characteristic. He knew the weakness of these tribes, and that they would become strong only by conflict. He instructed them to go up to the mountain and cut down the trees, and drive out the foes, and so enlarge their borders by cultivating their possession, rather than by seeking new ground. After rebuking the seven tribes for being slow to possess the land, Joshua erected the tabernacle at Shiloh. He then appointed three men from every tribe to divide the land into seven parts. One of these portions was allotted to each of the remaining tribes. The first of the seven fell to Benjamin. Then follows an account of the portions of the rest — Simeon, Zebulun, Issachar, Asher, Naphtali, Dan. When all had been provided Joshua asked and obtained his portion.
\p Having thus come into possession of the land, the cities of refuge were provided according to the arrangements already made.
\p Following these the Levites made application for their cities and pasturage, and the rulers and the people made ready response. Jacob's prophecy concerning Simeon and Levi, "I will divide them in Jacob, and scatter them in Israel," was fulfilled in the case of Levi, in the scattering of the tribe through all the others. This second division of the book ends with the statement that the Lord gave, and they possessed the land. His promise to them was fulfilled. No man had been able to stand before them. Their enemies had been wholly delivered into their hands. They never completely realized the purpose of God in these matters. The failure, however, was wholly due to their own disobedience, and the record at this point fittingly closes with the declaration of the fidelity of God: "There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass." Failure to possess what God gives is always that of His people, and never the result of unwillingness or weakness on His part.
\s1 C. Joshua's Farewell
\p At the close of the war the two and a half tribes returned to their possession on the other side of the Jordan. As they departed Joshua commended them for their fulfilment of their promise, and charged them to be loyal to Jehovah. As the time for Joshua's passing approached, he twice gathered the people together, and delivered farewell messages. The burden of the first was that of the power and faithfulness of God, with an earnest desire for the faithfulness of the people to Him. His warnings were perhaps more fiery and searching than those of Moses. The address was a wonderful revelation of the strength of that man, and of that strength as consisting in his acute consciousness of the relationship of the people to Jehovah, and his consequent passion for their loyalty to His law. The second time he gathered them to Shechem. In his final address he traced their history from the call of Abraham to the then present time, emphasizing the fact that everything of greatness in their history was of God. He finally charged them, "now, therefore, fear the Lord, and serve Him.'' There was a fine touch of courageous irony in the appeal which followed. If they would not serve God he called them to choose whom they would serve. Would they go back to the gods of their fathers beyond the river, or would they turn to the gods of the Amorites, in whose land they dwelt? He ended by declaring, "As for me and my house, we shall serve the Lord."
\p The book closes with death — the death of Joshua, the second great leader, and the death of Eleazar, the second priest. Yet in the midst of the darkness of death there is something almost weird and yet full of the suggestion of hope — the bones of Joseph were buried in the land.
\periph - Judges
\ms1 Judges — Deliverances
\h1 Judges
\h0 Deliverances
\p The book of Judges historically covers the period from the conquest of the land and the death of Joshua to the judgeship of Samuel and the introduction of the monarchy. It is a story, on the human side, of disobedience and disaster, and on the Divine of direction and deliverance. It is, as its name signifies, the book which gives us the account of the judges. These men were dictators raised up in times of special need for the deliverance of the people. The chronological history of the book ends with chapter xvi., which connects naturally with the first book of Samuel.
\p That history properly begins in chapter iii. So that we may consider the book in three divisions:
\li1 Conditions after Joshua (i.-iii. 6);
\li1 the Period of the Judges (iii. 7-xvi.);
\li1 Appendix (xvii.-xxi.).
\s1 A. Conditions after Joshua
\p The first act of the people after the death of Joshua was that of seeking to know the will of God as to who should commence the final work of conquest. Judah, the kingly tribe, was appointed. It is evident that this work, begun in earnest, eventually weakened. A false toleration towards a people utterly corrupt, who ought to have been exterminated, resulted in the ultimate undoing of the chosen nation.
\p The story is told of the coming of the messenger from Gilgal, who called them back to loyalty to God. A brief retrospect follows of the condition of affairs under Joshua, and then a synopsis of the history which is to be set out in greater detail. In this synopsis the rotation of sin, punishment, and deliverance is the keynote to the historical portion of the book.
\s1 B. The Period of the Judges
\p This division of the book contains the story of seven consecutive failures, punishments, and deliverances.
\p The first declension was that of neglect of God and turning to idols. The punishment consisted of eight years of oppression. When under this affliction they cried to God, and the first of the judges appeared in the person of Othniel. Forty years of rest followed.
\p The second declension occurred after the death of Othniel, when the people sinned again. Punishment came from Eglon, and lasted for eighteen years. Then they cried to the Lord again, and Ehud, with whom Shamgar was associated, was the deliverer. Eighty years of rest followed.
\p The third declension then followed, and they were delivered into the hands of Jabin. Twenty years of oppression resulted, which became most terrible under Sisera. Again they cried, and were heard. The story of deliverance is full of romance and poetry, being associated with the name of Deborah. This daughter of the people, true child of faith, had suffered under the intolerable consciousness of the degradation of her people. She gained the ear of many to such a degree that she was appointed to judge the people, and at last she called Barak to her aid. He, inspired by her teaching, and she, helped by his consecration, went forward, and Israel was delivered from oppression. The great song of Deborah is full of fire and passion, and a remarkable index to the character of the woman herself. It may be divided into two parts. The first was a great chant of confidence, telling the story of the deepest secret of the victories won. The second part celebrated the victory. Everything ended with a cry: "So let all Thine enemies perish, O Lord." Following this deliverance the land had rest for forty years.
\p The fourth declension issued in the victory of Midian, under whose oppression the people groaned for seven years. So terrible was it that the people hid themselves in dens and caves and strongholds. At last, in answer to their cry, the movement of deliverance began, and associated with this was the name and story of Gideon. He is seen first at his work, with the bitterness of the whole situation burning like a fire in his bones. When there came to him the supernatural visitor his double consciousness was confessed. "Did not the Lord bring us up?" "The Lord hath cast us off." He was conscious of the true relation of the people to Jehovah, and also that on account of their sin they had been judged. Called to act as deliverer, we follow him in his work of preparation. This proceeded in three stages. It began at home. He broke down the altar of Baal in connection with his father's house, and restored the worship of God. The second movement was that of the sending out of the call. The final one was his fellowship with God, in which signs were granted to him. The story of the conflict is one of the most remarkable on record. In response to his call to all the hosts of the people only thirty-two thousand gathered. Of these such as were faint-hearted and afraid were bidden to return, and twenty-two thousand went back. Those remaining were subjected to a further test, with the result that only three hundred were left. The victory was perfect; but it was so won as to teach the people that the one and only condition was that of dependence upon God and implicit obedience to His command. Following the deliverance from the oppression of Midian, Gideon had to deal with troubles among his own people. This section ends with an account of the last things concerning Gideon. One of them was characterized by great nobility, and the other revealed a weakness which issued in trouble. They sought to make him king. He absolutely refused, and thus indicated his disinterestedness and his loyalty to God. The story of the making of the ephod is somewhat difficult of interpretation. In any case, the effect produced was evil, for the people were thereby seduced from their loyalty, and Gideon himself suffered deterioration.
\p The fifth declension followed immediately upon the death of Gideon. They fell into the sin of worshipping the Baalim. Judgment this time came from within rather than from without. Abimelech, a natural son of Gideon, a man unprincipled and brutal, but of great personal force, secured to himself the allegiance of the men of Shechem, and practically usurped the position of king. In order to make his position secure, he encompassed the massacre of all the sons of Gideon, except Jotham. His parabolic prophecy from the height of Mount Gerizim indicated the line along which judgment would fall upon the sinning people. The tyranny of Abimelech's rule lasted for three years. He was then slain by the hand of a woman, and a period of forty-five years' quietness followed under the dictatorship of Tola and Jair.
\p The sixth declension was characterized by an almost utter abandonment of the people to idolatry. The list of the forms which this idolatry took is appalling. Judgment came this time from the Philistines and the men of Ammon, and continued for eighteen years. At last, sore distressed, they cried to God, and for the first time it is recorded that He refused to hear them, and reminded them of how repeatedly He had delivered them. The true attitude of Jehovah toward them, however, flamed out in a remarkable statement, "His soul was grieved for the misery of Israel." Deliverance came at length through Jephthah, a study of whose history is full of interest. He was the son of a harlot, and had been thrust out from his inheritance by the legitimate sons of his father. The iron had entered his soul, and he had gathered to himself a band of men, and had become a kind of outlaw freebooter.
\p He was a man of heroic daring, having certain excellencies of character which marked him out as capable in a crisis of need. The story of his victory and his vow follows. After his victory the men of Ephraim complained that they had not been called to help, as they had already done in the case of Gideon. This quarrel reveals the sad disintegration of the nation. The consciousness of its unity seems to have been largely lost.
\p The seventh declension opens with the declaration, "Israel again did that which was evil," and they were again delivered to discipline at the hands of the Philistines, under whose oppression they lived for forty years. Here occurs one of the strangest stories of the Old Testament, that of Samson. It is the story of a great opportunity and disastrous failure. Everything would seem to have been in his favour. His birth was foretold by an angel visitor. This foretelling led to his special training, and finally he was moved in his early years by the Spirit of the Lord. Grown to manhood's estate, he went to Timnath, and there was swept away by his passions into an unholy alliance. The story of his exploits is most remarkable. The circumstances of them are not to his credit. The overruling hand of God is seen checking the power of the Philistines through him, but through all, his deterioration is manifest. His final fall occurred at Gaza. There is nothing, perhaps, in the sacred writings at once more pathetic and tragic than Samson, with his eyes put out, grinding in the house of the Philistines. At last, out of his degradation he cried to God, and in his death struck the heaviest blow at the people from whose oppression he ought to have delivered his own nation.
\p Here ends the history of our book. It is taken up again in the first book of Samuel. The remaining chapters and the book of Ruth have their chronological place in the period already dealt with.
\s1 C. Appendix
\p The events here chronicled may have taken place closely following the death of Joshua. They give us a picture of the internal condition of the people, and it is most probable that they were added with that as the intention of the historian. Micah's act was a violation of the second commandment. His action was not that of adopting the idolatries of the heathen. His mother's language showed her recognition of Jehovah. "Blessed be my son of the Lord." Moreover, Micah's words when he persuaded the Levite to be his priest showed the same thing. Now know I that the Lord will be my God." The images were intended to aid him in his worship of Jehovah. The whole story is a revelation of a degenerate condition. Micah had robbed his mother. On making restitution he accompanied the act, at her instigation, with this religious movement. The consent of the Levite to become a priest in the house of Micah for the sake of a living was a further revelation of the same degeneracy.
\p The story of the backsliding of individuals is followed by an illustration of its widespread existence among the people. The Danites, in the course of seeking new territory, found Micah and the condition of things established in his house. When presently they moved forward to possess, they did not hesitate to seize his images and capture his priest.
\p The story of the Levite follows, and is a clear revelation of the startling moral conditions. Resulting from it, the nation was stirred to its centre, and a great moral passion flamed out. Israel went to war with Benjamin. Uninstructed zeal wall, even in the cause of righteousness, often go beyond its proper limits. The carnage continued until not above six hundred men of the tribe of Benjamin were left. Then followed a sudden revulsion, and pity operated to the saving of Benjamin.
\periph - Ruth
\ms1 Ruth — Faith amid Faithlessness
\h1 Ruth
\h0 Faith amid Faithlessness
\p The book of Ruth stands in striking contrast to the book of Judges, and yet is closely connected with it. In that book the national outlook has been presented, and so dark has it been as to create the impression of universal pollution. The story of Ruth illustrates the truth that God has never left Himself absolutely without witness. Throughout all the period of degeneracy there had been loyal and beautiful souls: children of faith, living, in the midst of the conflict and strife, the life of loyalty to God, simple, trustful, and triumphant.
\p This book is the story of a few such. Some incidents in their history are grouped together with fine poetic beauty. It is indeed an idyll of faithfulness amid infidelity. It has, moreover, the value of being a link in the history, showing how God led on to the next stage. All the interest of the book centres around the persons whose names are on every page.
\p It may be divided into three divisions:
\li1 the Choice of Faith (i. ii.);
\li1 the Venture of Faith (iii.);
\li1 the Reward of Faith (iv.).
\s1 A. The Choice of Faith
\p During a time of famine Elimelech, his wife, and two sons, went into the country of Moab to find bread and escape trouble. It is questionable whether their action was justified, and the sorrows which followed would seem to be of the nature of chastisement. To begin with, their sons married Moabitish women. Then Elimelech died, and his sons also, so that sorrow on sorrow came to the heart of Naomi. It is perfectly evident, however, that their action was rather that of foolish blundering than of wilful rebellion. Through all they maintained their faith in the one God. Perhaps it would be nearer the actual facts of the case to say that Naomi, through all her suffering, was loyal. When the heart at its deepest is true to God, grace finds an opportunity to work through chastisement to best results, notwithstanding the follies of a faltering faith.
\p When at last Naomi turned her face again to her own country, with great generosity she urged her daughters-in-law to leave her, and settle among their own people. This was the occasion of that choice of Ruth which in its devotion, and in the manner in which she expressed it, has become enshrined in the admiration of the world. With constant recurrence Ruth's language has been used to express the fidelity of love. It was the choice of a strong affection. The young woman found her heart closely knit to the older one, and she declined to be severed from her in the pathway that lay before her, choosing to share whatever the future might have in store for the one upon whom her love was set. This hardly touches the deepest note, for it is impossible to read her language without seeing that the very reason of her love for Naomi was the new faith which she had learned from her. The deepest note in her expression of devotion was "thy God my God," and it was to Jehovah she appealed. She announced her devotion to Naomi even to death. The language of Naomi at the home-coming showed that she looked upon the sorrows that had come to her as God's testimony against her and His affliction of her. There was no touch of rebellion in what she said, but that gracious recognition of chastisement which always indicates that the lessons have been learned.
\p The home-coming was to poverty, and the practical problem of life faced the two women. This was rendered more difficult by the fact that Ruth was a Moabitess. Yet she it was who faced the fight, and went forth as a gleaner to gather what would suffice for present sustenance. The human side of things is beautifully expressed in the words, "Her hap was to light on the portion of the field belonging unto Boaz." The lines of the picture are few, but they are strong, and a man of fine quality is revealed to us. His greeting to his labourers,  "The Lord be with you," and their ready response, "The Lord bless thee," reveal a man of strong and yet natural religious life. His presence in the field, overseeing the affairs of harvest, and his quick recognition of the strange girl gleaning, show a man of business capacity. Then all the rest of the story evidences the graciousness of his temper and the greatness of his heart. He knew that in all probability a Moabitish woman would not be very earnestly welcomed among his people; and he therefore, with assiduous care, provided for her. His influence is at once seen in the absence of objection among the people, and their readiness to co-operate with him. In short, Boaz stands out as a man of finest fibre, living simply and strongly in a degenerate age.
\s1 B. The Venture of Faith
\p Gleaning as a means of livelihood could only last through harvest, and Naomi was anxious about the future, especially that of Ruth. As the outcome of her anxiety we have the story of her venture to interest Boaz more fully, and bring about a marriage between him and Ruth. Of course the expedient to which she resorted must be judged, in the light of her own age, as we have so constantly to remember. Yet, notwithstanding this, it can hardly be characterized as other than doubtful, and on the basis of faith it is difficult to justify it.
\p Yet again, it was rather an error of judgment than wilful disobedience, and the overruling love of God moved on to beneficent issue. One element, and perhaps the strongest, was the confidence in Boaz which this venture revealed. In order to provide for the future, Naomi's appeal should have been made to one nearer of kin, but the whole attitude of Boaz toward Ruth had inspired such confidence in him that it was through him she hoped for succour. The story of her venture was on the whole to his honour rather than to theirs.
\s1 C. The Reward of Faith
\p The nobility and faithfulness of Boaz are manifest in this story. It is hardly possible to read this book naturally without believing that Boaz had already found himself in love with Ruth, and there is no doubt that he was perfectly ready to take the responsibility of the next-of-kin, but there was one who had a prior right, and in loyalty to the law of his people he gave him the opportunity. It is an interesting picture presented to us of the gathering of the elders in the gate, and the legal statement of the case. The next-of-kin had a perfect right to abandon his claim, seeing that another was ready to assume it; and moreover, it can hardly be denied that he was justified on the ground of not desiring to run the risk of impoverishing his own family, seeing that Boaz was well able to fulfil all the obligations of the case.
\p The story ends with poetic simplicity and beauty. "Boaz took Ruth, and she became his wife." Nothing need be added to this to indicate the joy and reward of two faithful souls, Naomi was at last comforted. The women of her own people spoke words of cheer to her, which unquestionably were full of comfort as they sang the praise of the one who had chosen to share her affliction, and had become the medium of her succour.
\p There is a stately simplicity in the story of the issue. "They called his name Obed: he is the father of Jesse, the father of David." In this final word of the book there is manifest the Divine movement in the history of the chosen people. Thus the kingly line was ordered in the midst of infidelity, through faithful souls. Presently the people clamoured for a king, and one was appointed for a time, through whom they learned the difference between earthly rule and the direct government of God. The man after God's own heart succeeded him, and his coming was from those who had realized the Divine ideal, and walked humbly with God. Yet a larger issue followed as the centuries passed. From this union came at last, as to the flesh, Jesus the Christ.
\periph - I. Samuel
\ms1 I. Samuel — Transition
\h1 I. Samuel
\h0 Transition
\p The first book of Samuel covers a period of transition in the history of the nation. It deals with the process from the judges to the kings. The condition of the chosen people under the judges we have seen to have been one of terrible degeneracy. It was during this period that they practically rejected God from being King. The clamour for an earthly king which followed was the natural outcome of this practical rejection.
\p In this book we have the history of the people from the last of the judges, Samuel, through the troublous times of Saul, in which they learned what government by man really meant, to the beginning of the reign of the king chosen by God, David.
\p The book naturally falls into three sections around the names of these three men. The periods of their influence overlap, but there is sufficient definiteness in the changes to create the possibility of the following analysis:
\li1 Samuel (i.-vii.);
\li1 Saul (viii.-xv.);
\li1 David (xvi.- xxxi.).
\s1 A. Samuel
\p In the dark and troublous times Jehovah is seen working toward deliverance, by answering the prayer of faith as it operated in the heart of a simple and trusting woman. There was much of human passion manifest in her desire, but the fact that she turned to Jehovah is evidence of her trust in Him; and upon the basis of that evidence He prepared a way for the future guidance of the people. Her boy Samuel was dedicated for life to the service of God.
\p The story of the life at Shiloh reveals two movements going forward simultaneously in Israel, those namely of degeneration and regeneration. The corruption of the priesthood was appalling. Within the precincts of the Tabernacle Samuel was preserved from pollution, and grew in the fear of the Lord.
\p At last, while yet a boy, Samuel was distinctly called, and the first message entrusted to him was a terrible one. A further period of training and growth followed before he was ready to assume the work of leadership. During that period the Lord vindicated him by permitting no word he spoke to fall to the ground, that is, to fail of fulfilment.
\p The crisis of judgment foretold by Samuel came in connection with the Philistine attack upon the people. In the midst of the disaster, hoping to save themselves, the men of Israel carried the ark of God into the fray. It was an entirely superstitious use thereof, and was utterly unavailing. The Philistines captured the ark itself.
\p The history of their possession of it is a most interesting one, in that it reveals how, when a people of God fail to bear testimony for Him among the nations. He becomes His own Witness. They first lodged it at Ashdod, in the house of the fish god, Dagon, with disastrous results to the idol. With speed and in fear they carried it to Gath, and a plague fell upon the people. They moved it hastily to Ekron, and painful and troublesome tumours broke out upon the people. At each move judgment became more severe, and Philistia found that, if she had been able to conquer and break the power of Israel, it was a different thing when she had to deal with Israel's God. At last they decided to send the ark back, accompanied by offerings which indicated their recognition of the fact that their plagues had been the visitation of God. Joshua of Beth-shemesh received the ark in a way worthy of an Israelite.
\p A dark period of twenty years is now passed over without detailed record. It would seem that during that time Israel was under Philistine rule without any definite centre of worship. During this period Samuel was advancing from youth to manhood, and approaching the hour of his leadership. This was ushered in by the lamenting of the people after God. Of this he took advantage, calling them to return to Him, and put away all strange gods. They obeyed, and were summoned to Mizpeh. Here, by a direct Divine intervention, the power of Philistia was broken, and her cities restored to Israel. Samuel erected an altar, and called it Ebenezer. This man of clear vision recognized both the government of God and its beneficent method. The Lord had helped them, through chastisement, to sorrow for sin, and through such sorrow to freedom from oppression.
\p In a brief paragraph the story of his actual judgeship is told. At Ramah was his home, and from there he journeyed in circuit once a year to Bethel, Gilgal, and Mizpeh, thus maintaining oversight, and administering the affairs of the people.
\s1 B. Saul
\p The book now merges into its second division, which has to do with Saul. The people clamoured for a king. The occasion of their request was the mal-administration of the sons of Samuel, and their sinful practices. The real principle underlying it was a desire on their part to be, as they said, "like all the nations." They had been chosen to be unlike the nations, a people directly governed by Jehovah. Samuel declared to them what the issue of their wish would be if it were granted.
\p Saul was in every way a remarkable man. In the pursuit of his filial duty he was led into contact with Samuel. While they were alone, he communicated to him his Divine appointment. How long elapsed between this and his formal presentation to the people we do not know. This took place at Mizpeh. Here Saul manifested the first sign of weakness of character which eventuated in his failure. His hiding behind the stuff is often quoted as evidence of his modesty. Modesty, however, becomes sin when it prevents any man from stepping at once into the place to which God is calling him.
\p Returning to his house at Gibeah Saul did not take up the responsibilities of the kingship until the Ammonite invasion stirred him, and he gained a complete victory over them. Samuel immediately gathered the people to Gilgal, and Saul was confirmed in the kingship. On that occasion Samuel delivered what was practically his last great address to the nation. A study of that address will show how clearly Samuel understood that these people could only be great as they remained loyal to the throne of God. Two chapters give an account of the wars Saul waged. The Philistines gathered themselves together with the express intention of destroying the power of the chosen people. It was in the midst of the fear which possessed the Israelites that Saul manifested his self-independence by offering sacrifice in the absence, and without the instruction, of Samuel. The king's deterioration in character is manifest, moreover, in the fact that he remained idle in Gibeah with his army, and it was at this time that Jonathan made his great strategic attack upon the Philistines, which resulted in their rout.
\p Saul was commissioned by Jehovah through Samuel to smite Amalek, and in connection with that campaign occurred the sin which filled his cup to the brim, and caused him to be rejected.
\p While he was victorious, he was disobedient in that he spared Agag and part of the spoil. The two men are seen in striking contrast at this point. Saul, the man of great opportunity, miserably failing, and passing along the pathway of disobedience to ruin. Samuel, rejected long ago of the people, still mighty in his allegiance to God, burning in anger, denouncing in force, and finally, in a white heat of loyalty, himself hewing Agag in pieces. It was the last interview between the king and the prophet prior to the latter's death. Very touching is the statement, "Samuel mourned for Saul." When he failed, Samuel denounced him without sparing, and then in loneliness mourned over him.
\s1 C. David
\p We now come to the third section of the book, in which David is the principal figure. Samuel was rebuked for his prolonged mourning, and was commissioned to arise and anoint the new king. Through the melancholy of Saul, David found his way to the court. Then immediately the two men are seen in the presence of a national danger. Saul, notwithstanding his position and his army, was utterly incompetent. David without human resource, but conscious of the true greatness of his people, and sure of the strength of God, gained his victory over Goliath. One of the most charming love-stories of the Bible is that of the friendship between Jonathan and David. Coincident with the commencement thereof, the hatred of Saul against David deepened, and manifested itself in deeply laid schemes and unworthy methods, in which he attempted to rid himself of his rival. These were trying days for the young man anointed to the kingly office, and it was natural that he should flee to Samuel for protection. Saul fast became an irresponsible madman, while David, through all the painful discipline, was being prepared for the work that lay before him.
\p At last the land itself seemed too hot to hold him, and he took refuge in flight. The period of his exile was characterized by varied experiences. Once he found refuge at Achish among the Philistines, and there had to feign madness. Coming at last to Adullam, he gathered around him a band of the outcasts of his own people. During this period Samuel died. Twice the life of Saul was in David's hands, and on each occasion he spared it. So terrible was the pressure of these dark days that David himself became pessimistic. "He said in his heart, I shall now perish one day by the hand of Saul," and he passed into Gath, thus taking refuge among the Philistines.
\p Perhaps there is no chapter in Old Testament history more tragic than that of Saul's end. The last manifestation of his degradation was that of his visit to the witch of Endor. The men of Philistia became afraid of David, and he was dismissed from their midst. He returned to Ziklag, and found that it bad been sacked by the Amalekites.
\p The closing chapter of our book is draped in sackcloth and ashes. It tells the story of the end of the career of one of the most disastrous failures. Saul died upon the field of battle by his own hand. The chief spiritual value of this whole book lies in the solemn lessons it teaches by the life and failure and death of this man. For evermore his story proclaims the fact that great advantages and remarkable opportunities are no guarantees of success, unless the heart be firm and steady in its allegiance to principle and its loyalty to God.
\periph - II. Samuel
\ms1 II. Samuel — Theocratic Monarchy
\h1 II. Samuel
\h0 Theocratic Monarchy
\p This book deals almost exclusively with the history of David. Not with the whole of it, for it begins in I. Samuel, and runs on into I. Kings, and is dealt with from another standpoint in I. Chronicles. It is, however, the principal history of his kingship, and presents to us the picture of the theocratic monarchy. The people had clamoured for a king. God first gave them one after their own heart; He then gave them one after His own heart. By him also the failure of mediation in government was manifested. Yet he, by relation to God maintained even through times of sinning, contributed to the movement of history toward the one true King.
\p There are three main divisions:
\li1 David's Rise (i.-x.);
\li1 David's Fall (xi.- XX.);
\li1 Illustrative Appendix (xxi.-xxiv.).
\s1 A. David's Rise
\p In this first division of the book there are two movements, the one dealing with David's reign over Judah, and the other with his reign over the whole nation.
\p The book opens with the story of the bringing to David by an Amalekite of the news of the death of Saul. The story was evidently a fabrication. David dealt with him severely, and then sang his great lamentation over the death of Saul and Jonathan. Over Saul and Jonathan it is stately and dignified, but it merges into extreme tenderness when it deals with his friend Jonathan only.
\p Anointed king of Judah, David's first act was that of inquiring of God as to what he should do. The spirit of Saul, which was that of antagonism to David, was perpetuated in Abner, who set himself to consolidate the kingdom of Israel around the house of Saul. Joab, a strange and rugged character, at once fierce and faithful, was nevertheless unswerving in his loyalty to David. In the first battle between Israel and Judah under these respective leaders, Asahel was slain. His death entered like iron into the soul of Joab, who never rested until his vengeance was satisfied on Abner. The struggle was a long and weary one, but, as the chronicler declares, "David waxed stronger and stronger, but the house of Saul waxed weaker and weaker."
\p David had won the heart of all Israel by his consistent justice and his manifestation of magnanimity toward those who stood in his way. The people recognized the kingly qualities of the man, and he was at last crowned king of the whole nation. His first victory was that of the taking of Jebus. An element of weakness manifested itself at this point, when, having come into possession of the kingdom, he multiplied his concubines and wives.
\p Victorious in war, the king was not unmindful of the central truth of that national life over which he was called to preside. He brought the ark into the capital. In close connection with the account of his doing so, the story of his desire to build the Temple is told. It was a perfectly natural and, indeed, a proper desire. So much was this the case that it appealed to Nathan, who advised him to do all that was in his heart. It was not, however, in the will of God that he should carry out this work, and the prophet was sent to deliver the message which was neither in agreement with David's desire nor with his own opinion. The story reveals the triumph both of Nathan and David in their ready submission to the declaration of the will of God. The prophet unhesitatingly delivered his message, even though it contradicted his own expressed opinion. David immediately acquiesced in the will of God, and worshipped.
\p The story of David's victories has a closer connection with his desire to build the Temple than appears upon the surface. By these victories he not only strengthened his position, but he gathered treasure. The house of the Lord was still in his mind, and although he knew that he would not be permitted to build, he was yet gathering in preparation for the work of his son.
\p There is an exquisite tenderness about the story of David and Mephibosheth. The king's love for Jonathan was still fresh. One cam easily imagine how, in the days of his growing prosperity, he would think of the old strenuous times, and his friend's loyalty to him under circumstances so full of stress and peril. For David, the house of Saul, which had done him so much harm, was redeemed by his love for Jonathan, and he instituted inquiry as to whether there were any left of that house to whom he might show kindness for the sake of his friend. This inquiry was rewarded by the finding of Mephibosheth, whose very lameness was tragic and pathetic, in that it had been caused by the flight of his nurse on the awful day of Jezreel, when his father and grandfather had fallen together. To him the king restored the lands of Saul, and set him as an honoured guest at his own table.
\p The record proceeds to give an account of victories gained over Ammon and Syria. Joab is revealed in all the rugged and terrible strength of his nature. It is interesting to note that he made no allowance for the possibility of ultimate defeat in his conflict with Ammon. When arranging for the battle, he divided his forces, but did so in order that if the Syrians on the one side should be too strong for him, the people under Abishai, his brother, should help him; or if, on the other hand, the children of Ammon should be too strong for Abishai, he would help him. It does not seem to have occurred to him that the combination may have been too much for them both. This is the true quality of the soldier. We are not surprised that the issue was victory for Joab. This story constitutes the culmination of the account of David's rise to power, and prepares for the terrible story of his fall, by showing us the general circumstances under which that fall occurred.
\s1 B. David's Fall
\p
\p In all the Bible there is no chapter more tragic or more full of solemn and searching warning than that which tells the story of David's fall. Carefully pondering it, we notice the logical steps downward, following in rapid succession. First David tarried at Jerusalem. It was the time of war, and his place was with the army, but he remained behind in the sphere of temptation. In briefest quotations we may indicate the downward movement. "He saw," "he sent and inquired," "he took.'' The king is fallen, in answer to that inner weakness which has already been manifested as existing, from the high level of purity to that of terrible sin. His sin against Uriah, one of the bravest of his soldiers, was even more dastardly than that against Bathsheba. From the merely human standpoint the unutterable folly of the whole thing is evident, as it is seen how he put himself into the power of Joab by sharing with him his guilty secret. In a year the prophet Nathan visited him and charged him with his sin. One can almost imagine that after the year of untold misery this visit of Nathan came as a relief to the guilty man. His repentance was genuine and immediate.
\p The sincerity of David's repentance was manifested in his attitude in the presence of the punishment which now commenced to fall upon his head. When the child died, David worshipped. The sin of Ammon afflicted him grievously, but because it was after the pattern of his own, his arm was nerveless. Perhaps the severest suffering of all came to him through the rebellion of Absalom. The story is indeed full of tragedy. The heartlessness and cruelty of Absalom fell like an avalanche of pain upon the heart of David, and it is a question whether he suffered more in the day of Absalom's short-lived victory or in the dark and dreadful hour of his defeat and slaying. His lament over Absalom is a perfect revelation of grief.
\p At last, the rebellion being quelled, the king was brought back to the kingdom, and there was a reconstruction, new officers being appointed in the different departments of state.
\s1 C. Appendix
\p As at the close of the first book, so here several matters are dealt with, not in chronological order or relation, but as illustrating the times which have been under consideration. This appendix contains matter which reveals the direct government of God, two utterances of David which are a revelation of his real character, and an account of some of the deeds of the mighty men, which shows the heroic spirit of the period.
\p The account of the famine was one written to give a purely national lesson. Saul had broken faith with the Gibeonites, and the guilt of his action had neither been recognized nor expiated. The sin of the ruling house was the sin of the people, and it is noted by God, and must be accounted for. Hence the famine, which was only stayed when, by the sacrifice of the sons of Saul, the nation had come to consciousness of its guilt, and repented thereof.
\p The character of David is revealed in two psalms. In the first we find the deepest things. Such convictions as those of the absolute sovereignty of Jehovah, of His omnipotent power to deliver, of the necessity for obedience to His law, and of assurance that in the case of such obedience He ever acts for His people, constituted the underlying strength of David's character. In all likelihood the psalm was written before his sin, and if so it will readily be understood how terrible was his sorrow as he subsequently recognized his failure.
\p The second contains the last words of the great king. They breathe the consciousness of his own failure, and yet sing the song of the Divine faithfulness.
\p The reign of David was pre-eminently the heroic age in Israel's history. This is demonstrated in the whole list of the mighty men and the illustrations of their exploits which are given. It is interesting to remember that these were men who had gathered to him in Adullam, men who elsewhere are described as in debt, in danger, and discontented. They were men possessed of natural powers which had been spoiled, but in whom such powers had been redeemed and realized.
\p The book closes with one other picture, reminding us of the direct government of the people by God in that He visited king and nation with punishment for the numbering of the people. It has been objected that there was nothing sinful in this taking of a census, seeing that it had been done before in the history of the people by the direct command of God. But therein lay the contrast between previous numberings and this. They were by the commandment of God. This was done from some different motive. That the act was sinful is evident from David's consciousness that it was so, and in the presence of his confession it is not for us to criticise. As we have said, the motive undoubtedly explains the sin. Perhaps, while that motive is not explicitly stated, we may gain some idea of it from the protest of Joab, "Now the Lord thy God add unto the people, how many soever they be, an hundredfold, and may the eyes of my lord the king see it: but why doth my lord the king delight in this thing? "A spirit of vain-glory in numbers had taken possession of the people and the king, and there was a tendency to trust in numbers to the forcefulness of God. The choice of David as to punishment again revealed his recognition both of the righteousness and tenderness of Jehovah. He willed that the stroke which was to fall should come directly from the Divine hand rather than through any intermediary.
\p The book ends with the story of the erection of the altar in the threshing-floor of Araunah the Jebusite, and in that we see finally the man after God's own heart turning the occasion of his sin and its punishment into one of worship.
\periph - I. Kings
\ms1 I. Kings — Disruption
\h1 I. Kings
\h0 Disruption
\p The two books of Kings appear in the Hebrew Bible as one. They practically cover the whole period of kingly rule over the ancient people. In the reign of Solomon the kingdom reached the height of its material magnificence. With his passing the kingship really ceased to be the medium of Divine government. The prophetic period was introduced with the appearance of Elijah.
\p The first book may be divided thus:
\li1 the Passing of David (i.-ii. 11);
\li1 Solomon (ii. 12-xi.);
\li1 Division (xii-xvi.);
\li1 Elijah (xvii-xxii.).
\s1 A. The Passing of David
\p The days of David's feebleness created the opportunity for rebellion against him under Adonijah, in which Joab and Abiathar took part. In consequence of this rebellion Soloman was crowned before the passing of David. The action of Solomon toward Adonijah was characteristic of the best side of his nature. It was one in which clemency and dignified authority were blended. The last charge of David was one in which he indicated the path of safety for Solomon. It was that of absolute loyalty to God. That part of it in which David referred to Joab and Shimei has been very severely criticised. Much of this criticism would be impossible if some very simple things were borne in mind. First, David knew these men by experience, and appreciated their danger to the state. Second, he had kept his covenant with them, and spared their lives. Third, in each case he left the matter of how to deal with them in the hands of Solomon, assured of his wisdom. Finally, his words concerning the death of each are prophetic rather than vindictive.
\s1 B. Solomon
\p This division falls into two parts, first that which reveals Solomon in all his glory, and secondly that which tells of the passing of that glory.
\p Among the first acts of the new king were those in which he dealt with the leading men of the kingdom in whose hearts were the impulses of treachery. There was no vindictive vengeance, but there was no vacillating weakness.
\p Early in his reign Jehovah appeared to Solomon in a dream. With that appearance came Solomon's great opportunity, both to manifest himself, and to obtain the best. His choice was characterized by great wisdom, as it revealed his consciousness of personal inability for all the work devolving upon him. God gave him what he asked, and added thereto the things he might have chosen, yet showed his wisdom in passing by. The account of his choice is followed by a picture in which he is seen exercising the gift for which he had asked, and which God had granted to him.
\p He gave himself to a careful organization of his kingdom, gathering around him a company of officers of state, each having his own department, for which he was held responsible. These were the days of the nation's greatest material prosperity. The people lived in merriment, and dwelt safely beneath their own vines and fig-trees.
\p Directly he had set his kingdom in order, Solomon turned his attention to the build of the Temple. It is evident that he appreciated the real purpose of his coming to the throne. The greatness of the work may be gathered from the account of the enormous amount of labour employed. Like the Tabernacle of old, its chief splendour was within, where everything was encased in gold, neither wood nor stone being visible.
\p The Temple being finished, it was solemnly dedicated. With great care, and impressive ceremony, they carried the ark into the holy of holies, and the glory of the Lord filled the house. The king offered the dedicatory prayer standing by the altar of burnt offering. Following the prayer, offerings were presented. At the close of the ceremonies the joyful people returned to their tents. It was the most perfect moment of national realization in the land. The Temple was erected, and the presence of God visibly manifested.
\p Jehovah now appeared to Solomon for the second time, declaring to him that his prayer was heard and answered, and urging the conditions which the people must fulfil. The material magnificence of the kingdom was marred by the admixture of failure. Cities were presented to Hiram, but he was dissatisfied with them. Cities were built within the kingdom, but they became hotbeds of evil. A commerce with other lands was established, but it became the medium of bringing into the land things which in their effect were evil. The coming of the queen of Sheba reveals how far the fame of Solomon had spread abroad. An account of the king's wealth cannot be read without the consciousness that the weaker, if not the baser, side of his nature is manifested in the abounding luxury with which he surrounded himself.
\p Suddenly the glory passed away, and in the rapid movements we behold his degeneracy and doom. His alliance with commercial enterprises led him into contact with surrounding peoples, and, giving himself over to Oriental custom, he allowed his heart to go after strange women. The wrong thus begun invaded higher realms. He built temples for the strange women who crowded his harem, and gradually but surely there followed the demoralization both of the king and his people, until at last the terrible words are written, "The Lord was angry with Solomon." The judgment of God began to operate immediately. Adversaries were raised up against him. At last there ended in gloom and failure a life full of promise, and that because the heart of the man turned from its loyalty to God in response to the seductions of his own sensual nature.
\s1 C. Division
\p Following the death of Solomon we have an appalling st-ory of the break-up and degradation of the people covering a period of about sixty years. The kingdom was rent in twain. Jeroboam's sin cursed the whole after-history of the pec pie. The judgment of God proceeded immediately. Its first stroke was that of the sickness of Jeroboam's son, and in connection therewith the prophet Ahijah uttered the doom of the man, declaring that because of his sin he and all his were to be swept away. In the meantime Judah was also sinning. Thus so quickly after David, the nation was steeped in idolatry, and utterly failed to bear to the surrounding peoples the testimony to the purity of the Divine government which was the purpose for which they had been created. In Judah under Abijam the process of deterioration went forward. The corruption was not universal, for God maintained a lamp in the midst of His people. With the accession and long reign of Asa there was a halt in the downward progress. In the history of Israel the government of God can be traced, proceeding in a series of judgments against the continuity of sin which characterized the reigns of successive kings. Nadab the son of Jeroboam reigned for two years, and his influence was wholly evil. At last he was slain by Baasha, who succeeded him. He carried out the judgment of God on the house of Jeroboam by the destruction of all his sons, but for twenty-four years continued in the same line of evil. He was succeeded by Ela, a man utterly corrupt, who in turn was slain by Zimri. He carried out the judgment of God upon the house of Baaslia, and aftor four yoars of civil war died by his own hand. All this is indeed appalling. The throne of the chosen people was possessed by men of depraved character who came into power by conspiracy and murder. After the death of Ziniri there was division even in the house of Israel, half of the people following Tibni, and half gathering to Omri. Victory, however, was with Omri, who for six years continued in courses of evil. He was succeeded by Ahab, who was a veritable incarnation of the forces of sin. He united Jezebel with himself in the actual throne of power. She was a woman of great strength of character, an appalling instance of the fact that a strong woman fallen is the most terrible thing in human failure. During this period there was hardly a ray of light, for although, as subsequent declarations reveal, a remnant still existed loyal to God, their testimony was overwhelmed by abounding wickedness.
\s1 D. Elijah
\p With the appearance of Elijah the voice of the prophet was raised to that of national importance. From this point onward in the economy of the Divine government the prophet was superior to the king. Elijah appeared with startling and dramatic suddenness. Without apology, he declared himself the messenger of Jehovah, and at his word judgment fell upon the people. The story of the trial by fire on Carmel is full of majesty, and needs no comment. The lonely figure of Elijah is the centre of observation as with calm dignity he stood against the combined evils of a corrupt court and priesthood. His vindication by the answering fire of God was perfect. The slaughter of the prophets of Baal aroused the ire of Jezebel to such a degree that she sent a message full of fury to Elijah. The man who stood erect in the presence of such tremendous odds now fled for his life. Full of tenderness was the method of God with His overwrought and fearful servant. Attending first to his physical needs He then granted him a revelation of Himself. It was a new revelation by which Elijah found that God was in "the sound of gentle stillness." It is evident that from this time of the failure of his faith he was largely set aside. Once or twice only does he appear again in the narrative.
\p The rest of the book is occupied with the story of the downfall of Ahab. The first phase of it was public. Benhadad came in the pride of his arms against Samaria. By the voices of prophets Jehovah spoke to Ahab, who, acting under their direction, gained a complete victory over his enemies. In the very moment of triumph he failed by making a covenant with a man whom God had devoted to destruction. The next step was that of his sin in connection with the vineyard of Naboth. Elijah suddenly presented himself before the king, and in words that must have scorched his inner soul he pronounced upon him the terrible doom of his wrongdoing. The third and final movement in the downfall was that of his disobedience to the message of Micaiah. The arrow, shot at a venture so far as man was concerned, found its true mark. Thus ended the personal career of the worst man that ever occupied the throne of the chosen people.
\periph - II. Kings
\ms1 II. Kings — Corruption
\h1 II. Kings
\h0 Corruption
\p The first book of Kings ended with the dark days immediately following the death of Ahab, and the passing into comparative obscurity of Elijah. This book centres first around Elisha. The course of corruption to captivity is then traced in sections alternating between Israel and Judah. Conspicuous breaks in the history are caused by the reigns of Hezekiah and Josiah.
\p For purposes of survey we may divide the book into four sections:
\li1 Elisha (i.-ix.); Corruption (x.-xvii.);
\li1 Hezekiah and Josiah (xvii.-xxiii. 30);
\li1 Captivity (xxiii. 31-xxv.).
\s1 A. Elisha
\p The book opens with the story of the sin and sickness of Ahaziah, who sought counsel from Baal-zebub, the god of Ekron. Elijah, who had been in seclusion, suddenly appeared, and protested against the action of the king. Twice Ahaziah attempted to capture him, and in each case the answer of God on behalf of His servant was the swift judgment of fire.
\p There is something pathetic and almost weird in the last stories of Elijah. It would seem as though he tried to escape into loneliness for that passing which he knew was at hand. Elisha, upon whom his mantle had already been cast, followed him loyally, determined to stand by him. Having witnessed his translation, he at once commenced his own ministry, and two incidents are recorded, one beneficent, the healing of the waters, and the other punitive, the destruction of the children. The last is misinterpreted if looked upon as an act of personal vengeance. It was rather an evidence of the sacredness of his office, and of the sin of refusing him as the messenger of God.
\p The ministry of Elisha stands in many respects in vivid contrast to that of Elijah. There is a gentleness about it which, in spite of ourselves, reminds us of the Messiah in His day. Instead of suddenly appearing at critical moments with thunder and a flame, he seems to have moved about amongst the people doing good wherever he came. Incidents follow each other in quick succession. He made provision for the need of the widow whose creditors were threatening her. He showed kindness to the Shunammite woman who had showed him hospitality. At Gilgal he healed the pottage, and fed a hundred men with twenty loaves. During all this time he was at the head of the prophetic school; and journeying from place to place, became known everywhere as the messenger of God. The simplicity of his life is suggested by the provision which the Shunammite woman, wealthy though she was, made for his evident requirements. His apartment was a little chamber on the wall, containing a bed and a table, a stool and a candlestick. His dignity is manifest in the attitude towards him, especially of this woman, who in her converse with him, stood ever in the doorway, recognizing the sacredness of his office.
\p The account of the healing of Naaman reveals Elisha's perpetual attitude of dignified loyalty to God. He rebuked the king, who was filled with fear at the coming of Naaman. He demanded on the part of Naaman absolute obedience, while he refused to take anything in the nature of personal reward for that which had been wrought by the hand of God.
\p The incident of the swimming of the iron axe-head is interesting, but quite secondary. In the hour of national peril Elisha rose above the gentler works which chiefly characterized his ministry. Revealing the plans of the Syrians, he saved his people from peril, and finally foretold the relief of Samaria. The influence of Elisha is incidentally seen in the converse of the king with Gehazi, and the restoration of the lands of the Shunammite woman for the sake of the prophet. Visiting Damascus, he foretold the death of Benhadad, and Hazael's share in the future suffering of Israel.
\p The story of Judah's corruption is then told, and that of the anointing of Jehu, and his carrying out of the purpose of Divine judgment in the case of the house of Ahab.
\s1 B. Corruption
\p The story of the rapid and fearful corruption of the whole nation alternates between Israel and Judah. Both sections of the nation are seen sinking deeper and ever deeper into sin and decay. Jehu was used as the scourge of God in sweeping out Ahab's posterity, and in breaking and destroying the power of Baalism. His own story was, however, one of personal failure. The reign of Jehoash in Judah lasted for forty years. All that was beneficent in it would seem to have been due directly to the influence of Jehoiada the priest, for "he did that which was right in the eyes of the Lord all his days wherein Jehoiada the priest instructed him."
\p In Israel the story of the process of corruption continued under Jehoahaz. He was succeeded by Jehoash, in whose reign Elisha died.
\p Turning back to Judah we find Amaziah on the throne. Success attended bis arms, but issued in the lifting up of his heart, and his foolish challenge of Jeboash, king of Israel. Defeated, be seems to have been kept a prisoner until tbe death of Jeboasb, and was then succeeded by Azariah, the Uzziah of Isaiah's prophecy.
\p There follows a section in which Israel and Judah are both seen. Jeroboam the Second occupied the throne of Israel, and in his reign Jonah, the son of Amittai, exercised bis ministry. The throne of Judah was occupied by Uzziah, whose reign was in the main characterized by obedience to the Divine will. Yet the people continued to sin, and the king was smitten with leprosy. Turning to Israel, we have the chronicle of a period the most terrible in all its history. To the throne man succeeded man by the way of murder. Zechariah was slain by Shallum. After a month's occupancy of the throne, Shallum was slain by Menahem, who reigned for ten years in evil courses. He was at last succeeded by Pekabiah, his son, who, after reigning for two years in persistent evil, was slain by Pekah. He occupied the throne for twenty years, but at last was slain bj Hoshea. Israel was practically under a military despotism, downtrodden and oppressed, and sinning with high hand against God.
\p The state of affairs was very little better in Judah. Jotham followed Uzziah, and was in turn succeeded by Ahaz, during whose reign the sin of Judah had its most terrible expression. Isaiah was uttering his message, and Micah also, but so far as the nation or its kings were concerned the testimony of truth was lost, and the name of God was being blasphemed among the heathen.
\p In Israel Hoshea was the last of the kings. The stroke of Divine judgment, long hanging over the guilty people, fell. Shalmaneser first made them tributary, and after three years carried them away captive.
\s1 C. Hezekiah and Josiah
\p The third division of the book includes the story of the reigns of Hezekiah and Josiah, with a period of reaction and sin between the two. Hezekiah did right in the sight of the Lord, and instituted reforms more widespread and drastic than had been attempted by any of his predecessors. It was during his reign, in the sixth year, that Israel was carried away into captivity. This in itself would have an influence upon Judah for a time at least, as there is no doubt that the prophets would carefully point out the real reason of this judgment.
\p When he had occupied the throne for fourteen years a most formidable foe appeared in the person of Sennacherib. Tn the hour of peril he turned to his old and trusted friend, Isaiah, who charged him to pray for that remnant of God's people which still remained. He also foretold the judgment which would fall upon Assyria, which prophecy was fulfilled in the destruction of the army, while Sennacherib escaped to Nineveh, only to be slain at the house of his own god. The last things in the life of Hezekiah were manifestations of his weakness. Yet his reign was in many respects a most remarkable one. Everything seemed to be against him, and yet the story reveals how much one man seriously loyal to truth may accomplish in the midst of most adverse and diflScult circumstances.
\p Then comes the acount of reaction, which was manifested in two reigns both utterly evil, that of Manasseh lasting for fifty-five years, and that of Amon lasting for two. Manasseh's sin was not merely one of personal wrong-doing, but also of the deliberate undoing of what his father had been at such pains to accomplish. After a brief reign of two years Anion was slain by his servants.
\p With the accession of Josiah there came the last attempt at reformation before the final sweeping away into captivity. His first act was that of the restoration of the Temple. In connection with it came the discovery of the book of the law. The condition of affairs in Judah may be gathered from the fact of such a finding. So sadly was the Temple neglected and deserted that it would seem as though neither king nor priest knew of the whereabouts of this book. The reformation proceeded along deeper lines as the result of its discovery. So far as Josiah was concerned the whole procedure was the outcome of sincerity and loyalty. The people, however, were following the lead of the king. There was no turning on their part to God; and consequently there was no turning on the part of God from His purpose of judgment. Josiah was gathered to rest before the falling of the final stroke.
\s1 D. Captivity
\p The judgments fell at last in rapid succession. Jehoahaz succeeded to the throne, and, notwithstanding all that had been done during the reign of Josiah, returned immediately to evil courses in his brief reign of three months.
\p He was deposed by the king of Egypt, and Jehoiakim was set upon the throne as tributary to Pharaoh. For eleven years, as the vassal of Egypt, he continued in evil courses. He became tributary to Babylon under Nebuchadnezzar. Finally Jehoiachin, who succeeded Jehoiakim, was carried away by Nebuchadnezzar, and in his place Zedekiah was made ruler as the representative and vassal of Nebuchadnezzar. His occupancy of the position lasted for eleven years, during which he also continued in evil courses. In process of time he rebelled against the king of Babylon, and was captured. The picture of this man is tragic and awful. With eyes put out, and bound in fetters, he was carried to the court of his conqueror, the type and symbol of the condition of the people who had rebelled against God, and had been broken in pieces.
\p Thus on the human side the record ends in tragic and disastrous failure. To those whose eyes are fixed upon the eternal throne it is certain that the Divine purpose must be accomplished. The people had passed into a period of long years of servitude and suffering, during which they were still watched over by their one and only King, and by these very conditions prepared for co-operation according to the covenant of grace in the ultimate movements of the overruling God.
\periph - I. Chronicles
\ms1 I. Chronicles — The Temple, Desired and Approached
\h1 I. Chronicles
\h0 The Temple, Desired and Approached
\p The two books of Chronicles cover the period of history already studied in I. and II. Kings. They record this history, however, from an entirely different standpoint. The outlook is almost exclusively confined to Judah, the chronicler never referring to Israel save in cases of absolute necessity. Within the tribe of Judah, moreover, the history is that of the house of David, all other matters being referred to only as they affect, or are affected by, the Davidic line. Moreover, the story of these two books centres around the Temple. The chief matter in David's reign is his interest in preparing for it, while in Solomon's the chief interest is in the building thereof. The distinctive note of the books is that of religion and its bearing on the national life. In the first certain genealogies are given, which lead up to David, and proceed from him. Tlien the story of his time is told in its relation, pre-eminently, to the religious life. It has been truly said that while the Kings describe the history from the prophetic standpoint, the Chronicles describe it from the priestly.
\p The book may be divided into two parts:
\li1 Genealogies (i.-x.),
\li1 David (xL-xxix. ).
\s1 A. Genealogies
\p The period included in these genealogical tables is that from Adam to the restoration under Nehemiah, which are not exhaustive, but serve a clearly defined purpose in that they indicate the Divine choice of the channels through which God moved to the accomplishment of His purpose. Side issues are traced in certain directions, but only as they touch upon the line of the Divine progress. This fact is illustrated at the very beginning. The only son of Adam mentioned is Seth. Through him the line is traced through Enoch to Noah. Then the genealogies of Japheth and Ham are given because of the relationship of their descendants to the chosen people of God. The direct line of the Divine movement is taken up through Shem, and finds a ncAV departure in Abram. There is another digression from Abram in the tracing of the descent through Ishmael, and also that through the sons of Keturah. The direct procession continues through Isaac. A third excursion traces the descendants of Esau. Through Israel the programme is carried forward. His twelve sons are mentioned, and all of them are subsequently referred to except Dan and Zebulun. The direct line of interest in tracing; the Divine method passes through Judah, and so on through Jesse to David. Of his sons nineteen are named, but further descent is traced through Solomon and the kings of Judah on to the period of captivity. In tracing these genealogies it is interesting to notice how choice is based upon character; and moreover, how in the Divine progress there is constant deviation from the line of merely natural descent. The actual firstborn of the sons of Israel was Reuben, but he through sin forfeited the birthright, which passed to Joseph. And yet again, the Prince foretold was to come, not through Joseph, though to him had been given the birthright, but through Judah. A long section is devoted to the priestly tribe. In the final movement the genealogies of each of the sons of Levi culminated in the person of one man, that of Kohath in Reman, that of Gershom in x\saph, that of Merari in Ethan. This division ends with the story of the death of the king chosen by men. It is a terrible picture of a man of magnificent capability going down in utter ruin. Routed by his enemies, he died by his own hand in the midst of the field of defeat. The reason of such failure is clearly declared. He trespassed against God, and then sought counsel of one who had a familiar spirit. Magnificent indeed was the ruin, but it was ruin. Saul was a man than whom no other had greater opportunities, but his failure was disastrous. Of good standing in the nation, distinctly called and commissioned by God, honoured with the friendship of Samuel, surrounded by a band of men whose hearts God had touched, everything was in his favour. From the beginning he failed, and step by step passed along a decline of conduct and character until he passed away, having failed himself, and dragged his nation to such confusion as threatened its very existence.
\s1 B. David
\p In this division of the book there are four movements: the story of David's crowning, events connected with the ark of God, the account of his reign, and matters concerning the building of the Temple.
\p The chronicler passes over in silence the story of the seven years in which David reigned over Judah, and commences with the crowning at Hebron. Immediately he had thus been recognized as king of the whole nation he captured Jebus, which became the city of his heart, and the metropolis of the nation.
\p The account of the mighty men and their deeds is full of colour. It is particularly interesting in view of what these men were in the days of David's exile. From being a company in debt, in danger, and discontented, they became "mighty men of valour ... trained for war," their one unifying inspiration being their loyalty to David. They "came with a perfect heart to Hebron, to make David king." Thus he entered upon his kingdom under the most auspicious circumstances.
\p The king's consciousness of the true strength of his kingdom is manifest in his anxiety concerning the ark of God. It had been at Kiriath-jearim, and neglected for long years. He now set himself to bring it into the midst of the people as a recognition of the nation's relationship to Jehovah. The long neglect of the ark would seem to have rendered the people unfamiliar with all the particular regulations for its removal, which they attempted by a device of their own. The swift judgment on the man who stretched out a hand to save the ark is evidence at once of the presence of God among His people, and of the necessity for perfect conformity to His minutest instructions.
\p At this time there commenced a commercial friendship with Hiram, which continued into the reign of Solomon. The statement is now made of David's multiplication of wives. The silence of the chronicler concerning his sin is remarkable throughout this book. Two victories over the Philistines are described.
\p Again David turned his attention to the ark, bringing it up from the house of Obed-edom to Jerusalem. Companies of instrumentalists and singers accompanied the ark, and with high jubilation it was borne by the priests into the tent prepared. One shadow fell across the brightness of the day. It was that of the mockery of Michal, SauPs daughter. The incident illustrates the perpetual inability of the worldly-minded to appreciate the gladness of the spiritual. The chronicler gives us the psalm sung by the trained musicians on this occasion. It is a compilation of parts of three to be found in our Psalter, and is a general ascription of praise, merging into a call to remember the works of God, and His government covenant with the people.
\p The presence of the ark in the city seems to have created the desire in the heart of David to provide for it a permanent and more worthy resting-place. Of this desire he spoke to Nathan, who, acting without Divine consultation, charged him to go forward. Both prophet and king, however, had to learn that God's ways are not man's ways. While David's desire was not granted, yet, when in coinnnmion with God, he had been brought to the place of a resting worshipper, he was permitted to innke great preparation for the building of the Temple by his son.
\p The next section tells the story of David's reign, and first gives the account of his victories over surrounding foes. In view of his desire to build the Temple of God, it is of special interest to notice how in all these wars he was amassing treasure with that end in view. The victories of David were the direct result of God's blessing upon him. Yet in the midst of them he sinned his greatest sin, and that notwithstanding the fact that in his deepest heart he desired to build God's house. One statement in this book is all that in any sense can be construed into a reference to that sin. "But David tarried at Jerusalem."
\p The cause of David's action in numbering the people is distinctly stated to be Satan. Therein lies a revelation of its nature. The one sin of Satan is that of pride and ambition, and this was the sin of David. In the place where the mercy of God operated in staying the plague resulting from his sin, David chose to build the house of his God. The threshing-floor of Oman the Jebusite was chosen as the site of the Temple.
\p During the latter days of his life the deep underlying desire became again the supreme matter. In perfect acquiescence with the will of God, he gave up all thought of building, and set himself to preparing everything for another hand to carry out the work. His charge to his son is full of beauty. He frankly told him how God refused to permit him to build, and named the reason. He was careful, moreover, to teach Solomon that his appointment to build was of God, and thereby created a solemn sense of responsibility in the matter.
\p His interest in the Temple was not only manifested in his material preparation. He practically abdicated the throne to Solomon in order to supervise the setting in order of the worship. Arrangements were made for the work of the Levites, and with great care and remarkable democracy of choice the courses of the priests were next set in order.
\p It is easy to imagine what delight the poet-king took in arranging the song service of the new Temple. Music had played a very important part in his career. His skill therein had been his first introduction to Saul. His psalms breathe the spirit of the varied experiences through which he passed. The days of his simple life as a shepherd, the period of his exile and suffering, the hours of battle and weariness, the triumph of his crowning, the agony of his sin, the joy of pardon — these and many other experiences are reflected in the great collection. And now at the end he gave himself to arranging the service of song in the Temple which was to be built. Finally he arranged the courses of the porters, and the duties of such as had charge of all the stores set apart for the sacred work.
\p Before coming to the last charges of David, in a parenthetical section (cliap. xxvii.), we have an idea of the internal order of the kingdom under the government of David. This chapter is a striking revelation of the fact that the greatness of David as a king was not confined to his victories in war. He was no less great in the arts of peaceful administration. The tilling of the ground, and its careful cultivation, the rearing of cattle, and all matters pertaining to the internal welfare of his people were arranged for under duly qualified and appointed oversight. There is no doubt that under the reign of David the Hebrew people realized their greatest strength, even though they did not reach the height of their material magnificence. Fundamentally a man of God, David was also a warrior, a poet, and an administrator, and with his passing the day of Hebrew greatness passed its meridian.
\p The book ends with an account of the solemn charge he gave to Solomon, and of the ceremony in which he gave to the Lord all that he had gathered for the carrying out of the work of the Temple. Finally the chronicler declares that David "died in a good old age, full of days, riches, and honour." It had been in very truth a great reign. Through varied experiences the king had come at last to the highest that was in him, and, as Paul declared, "after he had in his own generation served the counsel of God, he fell on sleep."
\periph - II. Chronicles
\ms1 II. Chronicles — The Temple, Possessed and Abandoned
\h1 II. Chronicles
\h0 The Temple, Possessed and Abandoned
\p This is really the second half of the one Book of Chronicles. The essential values are the same as those in I. Chronicles. The history centres round the religious life of the people, and is confined to Judah and the Davidic line of kings. Degeneracy resulted from neglect of the house of God, and each reform was associated with return thereto. The story is a very sad one, opening with all the glory of Solomon's reign, and ending with captivity and the patronage of Cyrus.
\p Its broad divisions are
\li1 Solomon (i.-ix.);
\li1 The Kings of Judah (x.-xxxvi.).
\s1 A. Solomon
\p This book opens with the story of Solomon's entering upon full possession of his kingdom, and taking up the great work entrusted to him of building the Temple. He commenced by gathering the people with him to a sacred act of worship. God met him in a special vision of the night, as a result of which wisdom was granted to him, and the promise was made of great material prosperity. Then followed the days of Israel's greatest glory so far as material things were concerned. Prosperity is always a more insidious danger than adversity to the man of faith.
\p Solomon devoted himself to his great work of building the Temple. In all fundamental essentials it was on the pattern of the Tabernacle which Moses had made. Its proportions and relations were identical, but it was larger. The period occupied in building was seven years. The work being completed, with filial and godly care the king carried into the sacred enclosure all that his father had collected and dedicated to the purpose. Thus, nearly half a millennium after the Exodus, the chosen people were found in the land, having a king on the throne, and a Temple in the midst of the chief city at the centre of the national life. The only principles of permanence, however, are faithfulness and purity, and already the elements of decay were at work in the heart of the king and among the people.
\p The work of construction being completed, there followed the glad and solemn ceremony of dedication by the people, and consecration by God. With awe-inspiring dignity the ark of God was carried to its resting-place. As at the erection of the Tabernacle of old, so now in the new Tabernacle God answered the work of man as the cloud of glory possessed and filled the sacred place, so that the. ministrations of the priests had to cease. In the presence of that manifestation the kini;- pronounced a blessing on the people, wliirli merged into a blessing oll'ered to (Jod. After praise the king offered his prayer, which was great in its comprehensiveness and in its understanding of the heart of God. As the ceremonies had begun with sacrifice and song, so they closed, and it is quite easy to realize how joyful and glad of heart the people were as they dispersed.
\p The greatest work of Solomon's life being now completed, God appeared to him in a second vision, in which lie first declared that the work done was accepted, and the prayer offered heard and answered. Then, with the tenderness and faithfulness of infinite love, He restated for the king the conditions of his safety.
\p Then follows the record of certain doings of the king in matters of administration. He consolidated the internal streng-th of the nation by building cities. He organized the labour of the conquered peoples within his dominions. He set in order the Temple worship. He enlarged his commercial activities.
\p The fame of Solomon's wisdom attracted the queen of Sheba, who came principally to discuss with him certain problems on her mind. He welcomed her with fine courtesy, and answered her questions to her satisfaction. The chronicler ends the story with the account of the wealth Solomon gathered, and the magnificence which characterized his reign. No account of his failure and fall is given. The purpose of the writer was served when he had made clear the relationship existing between loyalty to the Temple of God, with its worship and success, and the greatness of king and people.
\s1 B. The Kings of Judah
\p Despotism is seldom transmissible. That Solomon had been an autocrat, and had ruled with a hand of iron under the glove of velvet, is evidenced by the words of the men of Israel: "Thy father made our yoke grievous." With his death men breathed anew, and discovered their chains. As a result of the quarrel between Jeroboam and Rehoboam, the nation was rent in twain. Ten tribes revolted, and the history of the book gathers round the kings of Judah, beginning with Rehoboam. Throughout his reign, and that of Abijah, there was war between Israel and Judah, and a process of corruption in the kingdom. Asa reigned for a long period, and in the earlier years gave the nation some gleams of a better order. In the latter years, however, he sadly failed, turning to Syria for help.
\p With the accession of Jehoshaphat, a period of definite reformation opened for Jiidah. He commenced by organizing what in these days would be called special missions conducted through the cities of Judah by representative princes, the Levites, and the priests. Coincident wuth this activity within, a remarkable fear of the Lord fell upon the peoples without, so that they ceased to make war upon Jehoshaphat. Economically he strengthened his kingdom by the building of castles and cities, by commerce, and by the carrying out of many works. After a while he had a strange lapse in his loyalty to God, in that he made affinity with Ahab, perhaps the most evil king that ever sat upon the throne of Israel. His repentance, however, was manifest in the new mission which he presently undertook throughout the land, to bring his people back to the Lord, and to consolidate the internal administration in righteousness.
\p He was undoubtedly a man of simple and yet splendid faith. This is seen in the story of how, when his kingdom was threatened with powerful and terrible invasion, he gatheriMl his people about him and prayed. The answer was not delayed. It was a moment bright with light amid the darkness. Once more in the history of His own people the arm of the Lord was seen acting in strength, as when in the ancient days it broke the power of Egypt. The story of Jehoshaphat's life and reign concludes with a brief statement of yet another lapse, in that he made commercial alliances with Ahaziah, the king of Israel. His enterprises were unsuccessful, because God broke his ships in pieces.
\p With the passing of Jehoshaphat another period of degeneracy and darkness set in over the kingdom of Judah. He was succeeded by his firstborn, Jehoram, a man of utterly evil nature, who attempted to make his throne secure by the murder of his brothers. In the midst of his wickedness a message came to him by writing from Elijah. It was a terrible sentence of judgment, which was fully carried out after eight years of reign. He was immediately succeeded by Ahaziah, his youngest son, whose brief reign of one year was influenced for evil by Athaliah, his mother. Dark and terrible days followed his death, during which this woman, Athaliah, reigned over the land. Her first act was that of the destruction of all the seed royal of the house of Judah, except Joash, who was rescued, and for six years preserved within the temple by Jehoshabeath, and the higli priest, Jehoiada.
\p The reform under Joash was really due to the influence of this man Jehoiada. It centres, as always in this book, around the Temple. While Jehoiada lived, worship was maintained, but after his death the king who had been zealous in reform became determined in wickedness.
\p The account of the reign of Amaziah opens with a remarkable statement: "He did that which was right in the eyes of the Lord, but not with a perfect heart." Notwithstanding the general direction of his life, either through personal indulgence or ambition or carelessness, the whole heart was not set upon doing the will of God, and consequently the reign was characterized by failure. Uzziah, who succeeded him, and reigned fifty-two years, was a man of strong character, and the early part of his occupancy of the throne was characterized by true prosperity. The last years of his reign were full of suffering and sadness. In an evil moment of pride he entered into the sacred courts, and violated the ancient order of God concerning the offering of sacrifices. He was smitten with leprosy, and lived for the latter part of his life a prisoner, isolated from his fellow-men. He was succeeded by Jotham, who reigned in equity, and refrained from his father's sin. During the whole of this period, however, the corruption of Judah went forward, and the great ministry of Isaiah commenced. The reign of Ahaz was marked by terrible and rapid degeneracy. With appalling fearlessness he restored all the evils of idolatry, even including the terrible offering of children to Moloch. The evil of his character is manifest in the fact that calamities did not seem to have the effect of rousing him to consciousness of his sin. "In the time of his distress did he trespass yet more against the Lord, this same king Ahaz."
\p With the accession of Hezekiah a great change came over the life of Judah. Among all the reforming kings he was undoubtedly the most remarkable. This was in all probability due to the influence of Isaiah. His reformation commenced in his own deep consciousness of the wretched condition of the people, and the reason thereof. His first reforming act was that of cleansing the house of God, and restoring it as the place of worship. He then made arrangements for the keeping of the Passover, and with a largeness of heart sent messengers throughout Israel, inviting them to come and take part therein. Only a remnant responded. The observance of the feast was followed by the work of reorganization in the nation. The story is told in general terms, and special note is made of the thoroughness with which the king carried out the work. "In every work that he began to do in the service of the house of God, and in the law, and in the connnandments, to seek liis God, he did it with all his heart, and prospered.'' Then came a trial of his faith in the invasion of Sennacherib. In the presence of the peril his heart did not fail. He acted with promptitude by stopping the supply of water, by strengthening the fortifications, by mobilizing his army, and then sought refuge in prayer and in fellowship with the prophet Isaiah. The chronicler then briefly relates the story of his illness, and of that failure which characterized his last days.
\p Manasseh the son of Hezekiah seems to have set himself to the most wilful and persistent form of every abomination. The strong hand of God was stretched out against him, and he was carried away in irons, broken and defeated. In his distress he cried out for help to God. His repentance was evidently the chief subject in the mind of the chronicler, and constitutes a wonderful picture of the readiness of God to pardon. Amon, on coming to the throne, followed the earlier example of his father, and was so utterly corrupt iliat his own servants conspired against him and slew him.
\p The story of the reign of Josiah is full of brightness. Ascending the throne when eight years old, at the age of sixteen he began to seek after God. Four years later he set himself to the actual work of reformation. It was during the cleansing of the Temple that the book of the law was discovered, the result of which was a still greater determination on his part to reform the nation. He observed the Passover. Following the story of his death, we read of the lamentation of the people. The reformation under him was due entirely to their love for him, and not to any return on their part to God.
\p The story of final movements in the downward course of the nation concludes the book. Jehoahaz reigned for three months. He was deposed by the king of Egypt, who appointed Jehoiakim. After eleven years of evil courses he was carried away by Nebuchadnezzar to Babylon. He was succeeded by Jehoiachin, who also was carried away by Nebuchadnezzar. Zedekiah, appointed by Nebuchadnezzar to the succession, rebelled against him, and continued his evil courses for eleven years. The Chaldeans carried the remnant away to Babylon. The book closes with the statement of the proclamation of Cyrus, which also opens the book of Ezra.
\periph - Ezra
\ms1 Ezra — A Returning Remnant
\h1 Ezra
\h0 A Returning Remnant
\p The book of Ezra contains an account of a most important epoch in the hiptory of the people of God. After seventy years of captivity, through the decree of a Gentile king, a return was made possible. This book gives us the story of that return, and of the rebuilding of the Temple. It is not consecutive history, for, while in conjunction with the book of Nehemiah it covers a period of about one hundred years, there is in the midst of this book a gap of sixty years.
\p There are two main divisions:
\li1 first, the story of the return under Zerubbabel and the rebuilding of the Temple (i.-vi.); \li1 then, after sixty years, that of the coming of Ezra, and the work he undertook (vii.-x).
\m It may therefore be simply divided around the names of these two men.
\s1 A. Zerubbabel
\p The story which centres around Zerubbabel is that of the return of a remnant of the people to Jerusalem, and their reorganization.
\p The purposes of God may seem to tarry; they are never abandoned. Indeed, there is a very true sense in which they never even tarry for a moment. The chosen nation had become a people scattered and peeled, having lost national position and power, and to a large extent national consciousness. Through the seventy years God prepared a remnant, through processes of suffering, to return and rebuild, and hold the fort until He, the true Seed and Servant, should come. The history of the return sets forth clearly the truth concerning this overruling of God. Through a most unlikely instrument, Cyrus, the way was made plain.
\p The list of those returning is principally remarkable from the small number of the Levites it contains. Nearly ten times as many priests as Levites went back to the land. Another point is that of the Nethinim. They seem to have been prominent in these times, for they are only once mentioned elsewhere. It is almost impossible to determine their origin.
\p The leaders in this return were evidently conscious of the matters of real importance in the life of the people. Directly they were settled in their cities, the altar of God was established at Jerusalem. As far as possible they restored the Divinely appointed order of worship, and immediately commenced the work of rebuilding the Temple. The foundations were laid, and in the second year of the return, with fitting eeremonies of praise, they rejoiced.
\p This work stirred up the opposition of the Samaritans. This was first manifested in an attempt to induce Zerubbabel and those associated with him to admit into partnership such as were really enemies of the work. This being definitely refused, these enemies set themselves in every way to harass the work and hinder it, until at last they were successful in obtaining letters from the reigning monarch which interdicted the work. Thus for a long period the rebuilding of the house of God ceased, while the building of the houses of the people went forward unchecked.
\p A study of the prophecies of Haggai and Zechariah make it perfectly evident that the cessation of the work of building was unworthy of the men who had commenced. Judged by all human standards, they could fairly urge the difficulties of the situation, and the necessity for obedience to the edict of the reigning king. Judged by the Divine standard, as the burning words of the prophets made perfectly clear, they had no right to cease. Under the inspiration of these prophetic messages, governor and priest, Zerubbabel and Jeshua, commenced the work again. Again opposition was raised. To this they gave no heed, and Tattenai sent a letter to Darius concerning the edict of Cyrus.
\p There can be no doubt that Tattenai felt that the finding of such a decree was unlikely, if not impossible. That the search was a thorough one is indicated by the statement of where the roll was found. The searchers naturally commenced in the house of the archives in Babylon. It was not there, but at Achmetha, in the royal palace, that it was discovered. In consequence of this the edict of Darius not only gave them permission to carry forward their work, but compelled Tattenai to help them with great gifts. At last the Temple was finished, and solemnly dedicated to God with sacrificial offerings and songs of thanksgiving.
\s1 B. Ezra
\p Between chapters vi. and vii. there was an interval of at least sixty years, uneventful in the history of the people settled in Jerusalem. That they had largely failed in the purposes of Zerubbabel is evident from the work done by Ezra, and subsequently by Nehemiah. Again the wonderful overruling of God is seen in the working of the minds of two men m Babylon. Ezra was stirred with desire to help bis people in Jerusalem. Artaxerxes was moved with fear lest there should be "wrath against the realm of the king and his sons." It is perfectly evident that be bad some clear, consciousness of the power of God. Thus by the creation of different emotions in the hearts of two men, which brought them into co-operation with each other, and thus with His purpose, He moved forward.
\p Ezra gathered together members of the priestly and royal houses, and a further contingent of the people at Ahava, in order that be might review them, and prepare for the journey. Finding that there were no Levites in the company, he sent to Iddo, and in response to his appeal certain of their number joined him. The character of Ezra is remarkably revealed in his refusing to seek help from an earthly king. It is a fine illustration of the independence and dependence of such as follow the Lord. The king's voluntary gifts were gladly accepted; but to ask for soldiers would have been to make a tacit confession of questioning in his heart as to the ability or willingness of God to help. After a long journey they arrived in safety at Jerusalem, and made their offerings.
\p Ezra found a condition of affairs at Jerusalem which was a sad revelation of the deterioration of the people. There had been no return to idolatry, but there had been an intermixture with the people of the land, and the chief offenders had been the princes and the rulers. He was moved with righteous indignation, and sank into silent astonishment until the time of the evening oblation. Then before God he poured out his soul in prayer.
\p The sincerity of Ezra's vicarious repentance produced immediate result. The people who had gathered about him through the long hours of the day came to a consciousness of the enormity of their sin as they saw how he was affected thereby. At last one of their number spoke to him, acknowledging the sin, and suggesting a remedy. He at once became a man of action, first calling them to a sacred covenant that they would put away the evil thing from amongst them; and then leading them in the carrying out of their covenant.
\periph - Nehemiah
\ms1 Nehemiah — Consolidation
\h1 Nehemiah
\h0 Consolidation
\p This is the last book of Old Testament history. An interval of about twelve years occurred between the reformation under Ezra and the coming of Nehemiah. The story is that of the continuation of the work commenced by Zerubbabel in the matter of the rebuilding of the wall. The book is intensely interesting, among other reasons because in large measure it is autobiographical. Nehemiah tells his own story, and with a freshness and vigour and transparent honesty which make it for evermore one full of interest. Beyond the account of the building of the wall we have that of a further reformation in which Nehemiah and Ezra were united as leaders, and finally an account of the settlement of the cities.
\p The book may therefore be divided broadly thus:
\li1 The Building of the Wall (i.-vii. 73a);
\li1 The Reading of the Law (vii. 73b-x);
\li1 The Settlement of the Cities (xi-xiii.).
\s1 A. The Building of the Wall
\p Nehemiah's position as cupbearer at the court of the Gentile king was one of honour, and admitted biin into relationship of some nearness and familiarity. In the midst of these circumstances he had not forgotten his relationship to the chosen people, but on the contrary was interested in them, and made inquiry of those who came to the court concerning Jerusalem. The news they brought was full of sadness, and grief possessed his heart. He carried his burden to God in prayer, asking that He would give him favour in the eyes of the king he served. There was thus evidently in his heart a resolution to do more than pity, if the door of opportunity offered.
\p The sadness in his heart could not wholly be hidden, and when the king detected it Nehemiah was filled with fear. Through the fear a splendid courage manifested itself, and he asked that he might be allowed to go and help his brethren. The request was granted, and he departed for Jerusalem. Having arrived, he carefully ascertained the true state of affairs, and then called the elders to arise and build. Opposition was at once manifested on the part of surrounding enemies, and with strong determination Nehemiah made it perfectly clear that no co-operation would be permitted with those who were derisive of the effort.
\p The account of the method of arrangement for the building of the wall shows how system characterized Nehemiah's procedure. The description given takes in the whole city's circumference. The arrangements made indicated the necessity for speedy work, and were characterized by a sense of the importance of division of labour, and a fitting apportionment thereof in the matter of persons and neighbourhoods.
\p As the work proceeded the opposition of outsiders turned from derision to anger, but rose no higher at the moment than that of contempt. An illuminative sentence, "the people had a mind to work,'' shows how completely Nehemiah had captured and inspired them, and we are not surprised when we read that the wall was half finished. At this point opposition became more severe, and a positive attempt was made by conspiracy to hinder the progress of the work. In Nehemiah's method there was neither foolish independence of God nor foolhardy neglect of human responsibility.
\s2 "We made our prayer and set a watch."
\p A new difficulty arose among the people themselves. The rich had exacted usury from their poorer brethren to such an extent as to oppress and impoverish them. Nehemiah again acted with promptitude. There is a fine touch in his declaration, "I consulted with myself, and contended with the nobles." Setting an example of self-denial, in that he took no usury, nor even the things which were his right as the appointed governor of the people, he produced immediate results in that all the nobles did the same. Thus the people were relieved, and went forward with their work with new enthusiasm.
\p  Opposition now moved on to a new plane. Having begun in contempt, and proceeded through conspiracy, it now adopted a method of cunning. Affecting friendship, the enemies of Nehemiah four times proposed conference with him, which he resolutely declined. This was followed by an open letter containing a slander. With singular directness he denied the slander, and carried on his building. Finding that he was not to be seduced, they attempted to fill him with fear. This attempt he scorned, and hastened the workers. Through the whole period he was harassed by the complicity of certain nobles with Tobiah.
\p At last the wall was finished by the setting up of the doors, and the placing in order of porters, singers, and Levites. Arrangements were made for the safety of the city in the presence of surrounding enemies by careful provision as to the hour for opening and closing the city gates, and by an arrangement of watchers.
\s1 B. The Reading of the Law
\p In this section of the book, Ezra appears upon the scene. A most remarkable religious convention was held. The first day witnessed the assembling of the people, and was given to the reading of the law. This was not merely the reading aloud of passages therefrom, but was reading accompanied by exposition undertaken by men specially appointed to act in conjunction with Ezra. It was a day of conviction, resulting in great sadness in the heart of the people. On the second day a smaller gathering of the rulers was held, who came in order more perfectly to understand the law of God. An immediate application was made by the observance of the feast of tabernacles.
\p Following the feast, after a brief interval, came the great day of humiliation. The people separated themselves entirely from all that were not actually within the covenant, and gave themselves to confession and humbling before God. In all this they were led by the Levites, and the great prayer they offered is given in full. Its first section was an ascription of praise; its second set forth Jehovah's grace in contrast with the repeated failure of the people; and the last movement was that of definite seeking for His continued goodness and help.
\p Following upon the humiliation of the people they entered into new covenant relationships with God. This covenant was sealed representatively by priests, Levites, and rulers. To its terms all the people agreed. They were set forth in general phrases and in particular application. Generally the people promised "to walk in God's law ... to observe and do all the commandments." Particularly the covenant referred to matters in which the people had been in danger of failure, those namely of intermarriage with the heathen, of neglect of the Sabbath, of Temple maintenance and arrangement, and of the offering of first-fruits and tithes.
\s1 C. The Settlement of the Cities
\p In this third and final division of the book the arrangements made for the settlement of the cities are given. In the first section we have the account particularly of the settlement of Jerusalem. Perhaps not more than fifty thousand had returned from captivity. By no means all of these had come to Jerusalem. Many of them were scattered through the surrounding cities. Jerusalem was peculiarly difficult of settlement, in that it was the centre of danger and of possible attack. It was therefore arranged that the princes should dwell in the city, and ten per cent, of the people, selected by lot, must take up their abode there. In addition to these there were certain who voluntarily came forward to dwell in the place of danger.
\p It would seem as though the dedication of the wall had been postponed for some considerable time. The actual time is of no moment. The ceremony of dedication proceeded in three stages — first, two processions of singers who chanted the praises of God; secondly, the reading of the law; and finally, the separation of the mixed multitude from the people of God.
\p After the building of the wall Nehemiah had evidently gone back to the court of the king. Twelve years later he returned, and the last deeds recorded were such as reveal the continued strength and loyalty of the man. There were four abuses which confronted him. Eliashib the priest had given place within the very Temple of God to Tobiah. Nehemiah flung out occupant and furniture, and restored the chamber to its proper use. In the second place he found that the Levites, instead of being able to devote their whole time to the service of the Temple, had to earn their living, because the people neglected the bringing in of the tithe. He corrected this abuse. In the third place he found that the Sabbath was violated, and he restored the Divine order.
\p Finally, the people had again made mixed marriages, and with characteristic roughness and force he dealt with the matter.
\periph - Esther
\ms1 Esther — God Amid the Shadows
\h1 Esther
\h0 God Amid the Shadows
\p The events recorded in the book of Esther occurred between the completion of the Temple and the mission of Ezra (between Ezra vi. and vii.). In all likelihood the narrative, as we have it, was taken directly from the Persian records. This would account for much that has created difficulty in the minds of some as to the presence of this book in the canon of Scripture. The fact that the name of God is not mentioned would be perfectly natural if the historian were a Persian. That many things are chronicled without apology, which are the customs of a godless nation, would also be explained thereby.
\p All this, however, makes the persons and teaching of the book more valuable. It is a fragment of profane history captured for sacred purposes. The story reveals, to such as have eyes to see, that same principle of the overruling of God on behalf of His people which marks all their history. Here, however, it is seen operating on their behalf in a foreign land.
\p The principal value of the book is not its revelation of His care for individuals, though, of course, that also is present. It is rather that of His preservation of the people as a whole, in an hour when they were threatened with wholesale slaughter; and moreover it emphasizes His care even for those who had not returned with Zerubbabel. The feast of Purim, observed even to-day, is the living link to the events recorded, and historically sets the seal upon the accuracy of the story. That feast celebrates, not so much the defeat of Haman, or the advancement of Mordecai, as the deliverance of the people.
\p The book is pre-eminently dramatic, and is best analyzed around the scenes:
\li1 The King's Court, Ahasuerus (i.-iii.);
\li1 the Country, Mordecai, and the Mourning Jews (iii.-iv. 3);
\li1 the King's Court, the unnamed God (iv. 4-viii.);
\li1 the Country, Purim, the Rejoicing Jews (ix.);
\li1 Conclusion (X.).
\s1 A. The King's Court, Ahasuerus
\p The first scene presented to us is that of a great feast in the palace of the king. In the midst of it the king commanded his queen, Vashti, to his presence. The one redeeming feature in the revelation of the conditions at the court of Ahasuerus was that of Vashti's refusal to obey the command of the king. She  paid the price of her loyalty to her womanhood in being deposed.
\p Mordecai's action in the case of Esther is open to question. His love for her was evident, and the picture of him walking before the court of the women's house into which she had been taken indicated his continued interest in her. His advice that she should not betray her nationality was questionable, as her position at the court of the king was one of peril for a daughter of the covenant. Her presence in the palace was part of that process by which the overruling of God preserved His people, and frustrated their foe.
\p Haman is now introduced, a man haughty and imperious, proud and cruel. His malice was stirred against Mordecai, and also, therefore, against all his people, and he made use of his influence with the king to obtain authority practically to exterminate the whole of them.
\s1 B. The Country, Mordecai, and the Mourning Jews
\p The intention of Haman became known to Mordecai, who at once took up his position outside the king's gate, and there raised a loud and bitter cry. The royal proclamation filled the people through the provinces with sorrow,  and they mourned with fasting and weeping and wailing.
\s1 C. The King's Court, the Unnamed God
\p The news of this mourning reached Esther in the royal palace, and she sent to make inquiries. Thus between the extreme need of her people and the king she became a direct link. The custom and law of the court forbade her approach to her lord save at his command. The urgency of the case appealed to her, however, and with splendid heroism she ventured. Conscious of her need of moral support, she asked that the people would fast with her. There was a note of sacrifice and abandonment in her words, "If I perish, I perish."
\p Her venture was crowned with success. It might have been quite otherwise, and the graciousness of the king, notwithstanding Esther's violation of the law of the palace, was undoubtedly due to the disposition of that God in Whose hand are the ways of kings, whether they will or not. Her request was at first of the simplest. She invited the king and Haman to a banquet. The overwhelming pride of Haman was manifest in his gathering of his friends, to whom he boasted of his riches, of his advancement, and now of this last favour, that he alone was invited to accompany the king to the banquet of Esther. Acting upon the advice of wife and friends, he committed the folly of making the time of the banquet merry for himself by first erecting a gallows for Mordecai.
\p In the economy of God vast issues follow apparently trivial things. In the case of Ahasuerus a sleepless night was the means through which God moved forward for the preservation of His people. To while away its hours, the records were read to the king, and a deed of Mordecai therein recorded led to the hasty and strange happenings which filled the heart of Haman with anger and terror. Mordecai was lifted from obscurity to the most conspicuous position in the kingdom. Events moved rapidly forward. By the way of the banquet Haman passed the gallows. It was a fierce and terrible judgment, and yet characterized by poetic justice.
\s1 D. The Country, Purim, the rejoicing Jews
\p The peril of the Hebrew people was not yet, however, averted. The royal proclamation had gone forth that on the thirteenth day of the twelfth month they should be exterminated. By the constitution no royal proclamation could be reversed. The king granted Mordecai to write and sign letters to his people, permitting them to arm and defend themselves. The fateful day arrived, but it was one on which the changed conditions in the case of Haman and Moredcai were repeated throughout the whole of the provinces.
\p In memory of the deliverance the feast of Purim was established. According to Jewish tradition "all the feasts shall cease in the days of the Messiah, except the feast of Purim." It is a remarkable thing that while there have been breaks in the observance of the other great feasts, and some of them have been practically discontinued, this has been maintained.
\s1 Conclusion
\p Whatever view we may hold of this book of Esther, it is certain that Jewish leaders have treated it as an exposition of the method by which God wrought deliverance for His people in a time of peril, even while they were in exile.
\periph - Job
\ms1 Job — The Problem of Pain
\h1 Job
\h0 The Problem of Pain
\p In magnificence of argument and beauty of style this book is one of the grandest in the Divine Library. It is enshrouded in mystery, as to authorship, as to the characters presented, as to the geographical location of the scenes, and as to date. There are differences of opinion as to whether this story is historically true. Some look upon it as a dramatic poem intended to teach certain truths, but having no actual historic basis. I hold, upon the testimony of other parts of Scripture (Ezek. xiv. 14, 20; James v. k.), that the man Job actually lived, and that the story of his experiences as here set forth is a true one. This view does not for a moment interfere with the fact that the book is a dramatic poem, and therefore it is not necessary to suppose that either Job or his friends uttered their speeches in the exact form in which they are here presented to us; but the views they held, and the arguments they advanced, are accurately set forth.
\p There is every internal evidence that this is an ancient story, probably patriarchal. Its great problem is that of pain. Its relations are three-fold: first, of the relation of man to the spirit world—evil and good; second, of the inadequacy of human philosophies to account for human problems; third, of the purpose of God as gracious.
\p The analysis is an attempt to show the form and content of the book.
\s1 The Prologue
\p The book opens with a picture full of sunshine and beauty. Job is seen in a three-fold greatness. The first fact of that greatness is that of his wealth; the second is that of his family relationships; and the third is that of his relation to God. As to material wealth, he was "the greatest of all the children of the East." As to his family, he is seen rejoicing in the joy of his children, while caring for them in fatherly intercession. As to his God, he is declared to be "perfect and upright, and one that feared God, and eschewed evil."
\s1 A. The Controversy between Heaven and Hell
\p This is a somewhat brief section, and yet absolutely necessary to a study of all that follows. In it, the veil is drawn aside, and we are given a view of councils in the spiritual world concerning man. The messengers of God are seen presenting themselves before Him. Among them comes one who is called Satan, or the adversary. He expresses his opinion concerning Job in the words, "Doth Job fear God for nought?'' The question suggests that Job's confidence in God, his faith and loyalty, are due to the fact that God has cared for him. In other words, he declares that man's faith is based on selfishness, affirming that if the things he possesses be taken from him, his fear of God will cease. In answer to this challenge he is given permission to test Job within the limits of his own suggestion, "All that he hath is in thy power; only upon himself put not forth thine hand." Immediately we have the story of the calamities which overtake Job. The life which was seen in the prologue in calm and sunshine is merged in storm and strain, in agony and pain. Its strength, however, is proved in the fact that when stripped of everything Job is able to say, "The Lord gave and the Lord hath taken away; blessed be the name of the Lord." Thus the enemy is defeated and his slander disproved.
\p Again the council in the spiritual world assembles. Satan, compelled to admit his defeat so far, suggests new methods of attack,  and again he is permitted to go forth to do all that he has suggested. He is strictly limited, however, by the fiat of God. Job is now seen plunged into yet deeper darkness, and more terrible circumstances of trial, and the first section ends with the picture of a man despoiled of earthly possessions, bereaved of children, and tempted to the uttermost by the suggestion of his wife that he should "curse God and die." He is still able to resist, and does not sin with his lips.
\s1 B. Controversy between Job and His Friends
\p In order to a true appreciation of all that is to follow, it is necessary that the condition of Job be clearly apprehended. With no knowledge of what has passed in the councils of the spiritual world, he sits in the midst of desolation and darkness, filled with physical, mental, and spiritual pain. His greatest anguish is that he cannot understand why these things have come to him. His life has been one of faith in God, and he has no consciousness of having committed sin. Why, then, has he been plunged into the midst of such circumstances?
\p While in the midst of this desolation, and on the very verge of despair, his three friends  come to him. Their coming is prompted hy love of him, and sympathy for him. In the later movements of the book, Job, in keen disappointment, inquires what has become of all the people he had helped in the day of his prosperity, and the question is a pertinent one. The day of darkness had sifted the crowds of his professed friends. For the three who come we can have nothing but admiration. So terribly was Job changed by his experiences that these men are overwhelmed with astonishment as they behold him, and for seven days and seven nights they sit in silence in the presence of his grief.
\p Their silent sympathy appeals to him so that he pours out his great lamentation in their listening ears. It was a terrible cry pulsating with pain. He first curses the day of his birth, and the night of his conception. He then laments his preservation, and thinks of the quietness which would have been his if he could but have ceased to be. Finally he mourns his continued being, seeing that he is in circumstances of such unceasing and irremediable sorrow. So overwhelmed is he that he has lost his sense of the greatness of personality which he had affirmed at the close of the first attack of the adversary. He has, moreover, lost his clear sense of relation to God in his perplexity  concerning the trial through which he has passed. The lamentation is a great cry for escape.
\p In answer to this lamentation the friends speak, and the controversy commences. It moves forward in three cycles, in the whole of which they speak from the standpoint of their own philosophy of life, and he answers out of the midst of his consciousness of the actual experiences through which he is passing.
\p In the first cycle the three friends speak to him in turn, he replying to each one in order. Their statement of the case may be briefly summarized thus. God is righteous: He punishes the wicked; He blesses the good. It is perfectly obvious that the deduction which they expect he will make is that they hold him guilty of some sin, of which sin all his sufferings constitute the Divine punishment. There is an evident method in their statement of the case, Eliphaz, in his speech, declares the principle in general terms. Bildad, in his turn, illustrates the principle, while Zophar applies it more directly to the case of Job. To each of these Job replies, with varying emphases, according to their differing methods, that he is not wicked but just, and yet he is afflicted, his main contention being that he is innocent, and yet God has afflicted him, and his principal desire being some explanation of this mystery.
\p In the second cycle again the three friends address Job in the same order, and he replies to each in turn. Their view-point is not changed, but throughout these addresses they state it within narrower limits. The whole argument in this case may thus be expressed: It is the wicked who are afflicted. Job answers by declaring that the righteous also are afflicted, and that the wicked are not always afflicted. On the part of the friends there is now evidence of some anger growing out of personal resentment. In his first reply Job has treated them with scorn and sarcasm, and their consideration for him is not as great as it was in the beginning. While they are profoundly convinced that such suffering can only be accounted for by the fact of definite sin having been committed, they look upon his attitude toward God as being impious, and therefore their words are less considerate and their method of attack more direct. Job, on the other hand, while treating them with scorn, seems throughout the movement to be more than ever determined to make his appeal directly to God, and thus is seen forcing his way to the point of direct dealing with Him.
\p In the third cycle we have a change. Eliphaz and Bildad are the only speakers. Their philosophy is still unchanged, only now they state it with more absolute directness of application to the case of Job. They charge him definitely with having sinned, and declare that this is the reason of his suffering. He replies to Eliphaz and Bildad, denying their affirmations concerning himself; and then, after a pause, in which he seems to have waited for Zophar, who does not speak, he makes a lengthy and solemn protestation of innocence. This takes a legal form, such as a man would adopt in some high court of justice, where upon oath he avows his innocence of the charges made against him.
\p The last voice of the earthly controversy is now heard. It is a new voice, and opportunity never comes to Job to answer it. Elihu introduces himself, with apologies to the ancient men, and yet expresses his disappointment that they have been unable to deal with Job.
\p The argument of Elihu moves forward in three sections. He first of all, at great length, declares that through suffering God is dealing with man to some higher issue. According to this argument suffering is educational. He closes this first movement by challenging Job to hear him while he speaks, and to answer him if he has anything to say.
\p Job gives no answer, and Elihu proceeds. He then makes two quotations from things which Job had said in the course of the previous controversy. The first may be summarized as a contention that he has been afflicted by God, notwithstanding his integrity. The second is one which suggests that nothing is gained by loyalty to God. In answer to the first, Elihu declares that God cannot do wickedness. In the case of the second, he affirms that when Job questions the advantage of serving God, he sets up his righteousness as being "more than God's.''
\p After a pause, Elihu commences his last address, which is intended to be a defence of God against Job, and proceeds to illustrate it by reference to a storm. The dramatic setting of the story makes it probable that he described a storm which was actually gathering at the time, out of the midst of which presently the voice of God was heard.
\s1 C. Controversy between Jehovah and Job
\p Out of the midst of the whirlwind speaks the Divine voice, for which Job has long been waiting. This speech of Jehovah is first of all a setting forth in language of inimitable  splendour of the truth concerning the creation and sustenance of the material universe, at the close of which He challenges Job to answer. The answer is full of suggestiveness. The man who in mighty speech and strong defiance had been of unbroken spirit in the presence of the arguments of his friends now cries out, "Behold, I am of small account." He has yet to be taught that he is of much account to God.
\p Again Jehovah proceeds, and this time sets forth, in language equally sublime, the facts of His government of the material universe, ending with another challenge to Job. Job's answer is full of the stateliness of a great submission. This utterance of surrender is God's victory of vindication.
\p The great victory being won in the soul of Job, Jehovah deals with his friends. His wrath is kindled against them, yet it is mingled with mercy. Their intention was right, but their words were wrong. Jehovah's vindication of Job is marked by the fact that He speaks of him as "My servant," and also by His appointment of Job as intercessor on behalf of his friends. They had attempted to restore Job to God by philosophy. He is to be the means of restoring them by prayer. As at the beginning there were things to be said in  their favour, so at the close. Their sincerity is manifest in the fact that they submit. The rest is told in brief sentences. The latter days of Job on earth were characterized by greater prosperity than the earlier ones.
\periph - Psalms
\ms1 Psalms — The Book of Worship
\h1 Psalms
\h0 The Book of Worship
\p The word "Psalms" is the Anglicized form of a Greek word, which really means a poem set to music. The Hebrew title of the book was simply Praises, or Book of Praises. It is pre-eminently the worship book of the Hebrew people, and consists of a collection of songs which express the attitude of the soul in the presence of God, when contemplating past history, existing conditions, or prophetic hopes. The whole collection consists, in the Hebrew Bible, of five books. In the English and American Revisions this subdivision is shown.
\p We have no definite proof who the editor was. His method becomes evident by an examination of the grouping of the psalms. It is perfectly clear that neither authorship nor chronology was in his view. Eusebius declares that "the psalms are disposed according to a law of inward affinity," and Dr. Anderson says: "It must be remembered that every attempt to classify and arrange the psalms apart from the division of the whole Psalter into the five books as found in our Hebrew Bible, in the Septuagint, Syriac, and Vulgate Versions—every such attempt is confessedly imperfect, and more or less arbitrary." The key to the method of the editor is to be found in the doxologies with which the books close. Each of the five has such a doxology, and an examination of these will reveal a certain conception of God, and an attitude of the soul in worship resulting from such conception.
\p They may be grouped thus
\li1 Book I. Psalm xli. 13.—Worship of Jehovah as the Becoming One, Who is the Helper.
\li1 Book II. Psalm Ixxii. 18, 19.—Worship of Jehovah as the wonder-working God.
\li1 Book III. Psalm Ixxxix. 52.—Worship of Jehovah ceaseless.
\li1 Book IV. Psalm cvi. 48.—Worship of Jehovah rendered.
\li1 Book V. Psalm cl. 1-6.—Worship of Jehovah consummated.
\p The individual psalms are natural expressions by many authors, at various times, under differing circumstances, of the consciousness of God. The editing gathers these individual songs around the notes of truth dominant in each.
\p These notes are indicated in each book by the particular title of Jehovah which preponderates. The subject of the Divine titles is too great a one to be discussed at length now, but as an introduction to the study of the Psalter, recognition of difference is necessary. The proportion in which the four titles are used in the book of Psalms, as indicated in the diagram, is a somewhat rough one. That is to say, under Elohim are included El and Eloah, because while there is a minor difference of suggestion between the singular and the plural, the underlying thought is the same. So also with reference to Adonahy and Adon.
\p \sc Jehovah.\sc* In the ancient Hebrew Scriptures this particular title was always written in the form of a tetragrammaton—YHYH—and there are differences of opinion as to what the actual form of the word should be. Without entering into any discussion of the varied interpretations, I adopt that of Mr. Joseph Bryant Rotherham in the "Emphasized Bible," both as to spelling and significance. He claims that the word thus abbreviated is Yahweh, and interprets it as meaning "the Becoming One.'' In his Bible he says, "Yahweh is almost always regarded as the third person singular, masculine, imperfect tense, from the root Hawah, an old form of the root Hayah. The one meaning of Hawah is "become." So that the force of Yahweh, thus derived as a verb, would be, "He will become," or, as expressive of use and wont as a noun, it is, "He who becometh" "The Becoming One." In a letter written to me in the course of correspondence on the subject, referring to this meaning, Mr. Rotherham says, "'He becometh'; that is, 'He who becometh,' 'The Becoming One': becoming to His people whatever in His rich favour He pleases, in order to meet their need, and at last becoming Man." The truth therefore suggested by the use of this word is always that, first of the essential Being of God which enables Him to become; and by deduction, that God in infinite grace does become whatever man needs.
\p \sc Elohim.\sc* This is a plural noun, but it is plural in a sense peculiar to the Hebrew language. Canon Girdlestone says: "It is well known that the Hebrews often expressed a word in the plural, so as to give it a special or technical meaning, as in the case of the words blood, water, wisdom, salvation, righteousness, life, ... It is implied that the word in the singular number is not large enough to set forth all that is intended; and so, in the case of the Divine Name, the plural form expresses the truth that the finite word conveys an inadequate idea of the Being Whom it represents." Other names of God will be found to be plural also, and it is worthy of notice that in the well-known passage in Ecclesiastes (xii. 1) the Hebrew runs thus, "Remember now thy Creators in the days of thy youth." The root idea of the word is that of strength or might; and the thought of God suggested by it is that of His strength as revealed in creation, and in all the operations of His power.
\p \sc Adonahy.\sc* This is again plural in form. Its simple signification is "Master" or "Lord" and the thought it suggests is that of sovereign supremacy.
\p \sc Jah.\sc* This is the shorter form of the name Jehovah, and is only found in Scripture; twice in Exodus, a few times in Isaiah, and in thirtyfive passages in the book of Psalms.
\p These names reveal the doctrine of God, which creates the worship of man. Recognizing that Jehovah and Jah have the same essential significance, there are three lines of thought suggested. First, the essential Being of God, and the fact that He becomes in grace what man needs. Second, the essential Might of God, and the fact that it operates in power. Third, the essential Lordship of God, and His consequent sovereignty over man. The analyses are intended to help in the study of the collection, as to the conceptions impelling to worship.
\periph - Proverbs
\ms1 Proverbs — Practical Wisdom
\h1 Proverbs
\h0 Practical Wisdom
\p The book of Proverbs is one of the wisdom books of the Hebrew people. That is to say, its theme and purpose is wisdom. The word itself occurs frequently, and there are others which in some senses are synonymous with it—knowledge, understanding, discretion, subtlety. Each of these expresses some application of wisdom, the word wisdom itself being greater than any, because including all. In all its teaching this book takes for granted the wisdom of God, and seeks to instruct man concerning what His wisdom really is.
\p The underlying conception of all the wisdom books of the ancient writings is that of God Himself, the All-Wise. They also recognize that His wisdom is expressed in all His works and words. Man is wise in proportion as he recognizes these truths and answers them in the conduct of his life. The perfectly wise man is the one who in his whole being lives and thinks and acts in right relationship to the All-Wise God. His wisdom commences emotionally in the fear of God; is manifest intellectually in his acquaintance with the manifestations of the Divine nature in word and work; is active volitionally in obedience to the will of God, as revealed in word and work. The word translated proverb really means likeness, and we come nearest to the thought in our word parable. In this book we have the setting forth of the underlying wisdom by discourses on its value, and declarations of its practical application.
\p The book may be divided thus:
\li1 Introduction (i. 1-7);
\li1 Instructions on Wisdom (i. 8-ix.)
\li1 First Collection of Proverbs (x.-xxiv.)
\li1 Second Collection of Proverbs (xxv.-xxix.)
\li1 Appendix (xxx., xxxi.).
\s1 Introduction
\p The first verse constitutes the title of the book, and the following six contain what we should to-day speak of as a preface. That preface first declares the purpose of the book in terms so simple as to need no comment. Then follows a statement of method which is necessary to the right use of the whole book. The beginning of wisdom is the fear of the Lord. The fact of God, and of man's relation to Him must be taken for granted and answered if there is to be any true wisdom.
\s1 A. Instructions on Wisdom
\p These general instructions prepare the way for the proverbs proper. The first is a parental counsel, in which the wisdom of recognising true friends is set forth in words which urge the habit of loyalty to father and mother and the folly of forming false friendships is set forth in a series of warnings.
\p Then Wisdom is personified, and her first call is stated. It is an appeal to turn from simplicity and scorning and hatred of knowledge, with the promise that she will reward such as search after her. This is succeeded by a warning that Wisdom neglected, at last refuses to answer.
\p Following the first call of Wisdom we have a series of parental counsels, all of which begin with the words "my son." They deal with the value of wisdom, and make practical application of the teaching. The first of these addresses deals with the search for wisdom, as to its method, and as to its value. In the search there must be willingness and desire to know, accompanied by devotion. The values of the search are the discerning and discreet heart, which enables man to understand his pathway; the consequent ability to refuse false friendships; and the resulting choice of the path of good, with all the benefits arising therefrom. The next address is an appeal to cultivate wisdom. It consists of a declaration of the essence of wisdom, a description of its excellences, and a declaration of the safety which it brings. In the next address the father urges his own experience. His father had given him advice, which he declares was good. This personal testimony lends urgency to his exhortations to his son. Then, conscious of the temptations which beset the path of the young, he urges to obedience. The attitude toward temptation is to be that of avoiding it completely. Wisdom in the heart, persistent looking straight ahead, and untiring caution, are the things necessary to fidelity. Then follows an exhortation against impurity, expressed in words of great delicacy and beauty. The allurement of evil is vividly described. It is put into immediate contrast with the issue of yielding thereto. It is a change from honey to wormwood, from the smoothness of oil to the sharpness of a sword, foom the path of life to the highway to death. Impurity of conduct may seem to be of silken texture in its enticement; it becomes a hard and unyielding cable when it binds the life in slavery. The parental exhortations are continued against suretiship, indolence, the evil in man, and certain specific things which the Lord hates. These counsels close with two solemn warnings on the same subject. Each commences with tender and urgent entreaties to attend to what is said, because the advice is for the good of the son to whom it is addressed. In the hour of sin's glamour it is good for the soul to look through to the end, which is in Sheol and the chambers of death. When the voice of the siren is heard, it is good to pause and listen to the moan of the breakers on the shore of darkness and death, for to that shore the way of impurity assuredly leads.
\p The division containing the instructions on wisdom ends with two discourses, the first of which is a great call of Wisdom. This takes up and deals more minutely with the call in the earlier part of the book. It opens with an announcement that Wisdom is making her appeal everywhere amid the busy activities of human life. Then follows her call. This is first, an appeal to men to attend. This they should do because Wisdom speaks excellent things, and speaks in righteousness. Moreover, they are plain words, and more valuable than all riches. The foundations of Wisdom are next declared. Essentially these are prudence, knowledge, discretion. As to man, the foundation is the fear of the Lord, which expresses itself in hatred of all He hates. In such Wisdom lie the secrets of strength. Then the values of Wisdom are described. All authority is based on it. She is the lover of such as love her. She yields all highest wealth to such as yield to her. Next, Wisdom claims age-abiding relation to Deity. Ere the beginnings of creation, Jehovah possessed Wisdom. Through all the processes Wisdom wrought with God, and God delighted in Wisdom, until man, the crowning glory of all, gave Wisdom chief delight. This passage may be set side by side with the prologue to John's Gospel for fuller understanding. The call ends with a final appeal. Those who attend to the call of Wisdom are blessed indeed, and those who sin against Wisdom wrong their own soul.
\p The last address is a contrast between Wisdom and Folly. Each is personified as a woman calling to youth. Wisdom has built her house and spread her feast in the high places of the city. She calls to a feast of life. Folly, in the garb of the evil woman, sits at the door of the house also in the high places of the city. She also calls to a feast, but it is a feast of death. Between the two descriptions there is a passage revealing the fact that the effect produced will depend upon the attitude of those who hear. The man who scorns gets shame, and it is useless to reprove him. The wise man is willing to be taught, and it is worth while reproving him. What, then, is this first Wisdom which expresses itself in willingness to learn, and gains yet greater Wisdom? It is the fear of the Lord and the knowledge of the Holy One. In every city, on every street, by every door of opportunity, these two voices of Wisdom and Folly are appealing to men. To obey the call of Wisdom is to live; to yield to the clamour of Folly is to die. How shall we discern between the voices? By making the fear of the Lord the central inspiration of the life; by yielding the being at its deepest to Him for correction and guidance.
\s1 B. First Collection of Proverbs
\p Here begin the proverbs proper. In this first collection they are antithetical. They present a sharp contrast between wisdom and folly in the outworking of each in practical life. Seeing that this is indeed a collection of proverbs, there is no direct connection or system save this underlying purpose of contrast. No exposition is possible save that of taking each proverb and considering it in its separate value. This in the majority of instances is unnecessary, because they are selfevident expositions of one abiding truth.
\s1 C. Second Collection of Proverbs
\p These, as the title specifically declares, constitute a posthumous collection, having been gathered together in the days of Hezekiah. Speaking generally, the proverbs in this collection are more picturesque than the former. They were for the most part antithetical and logical. These are pictures, and are more perfectly parabolic.
\s1 Appendix
\p In this appendix we have the words of Agur and Lemuel.
\p It is impossible to say who Agur was. In this selection from his writings, we have, first, an introduction, in which he affirms the fact of human incompleteness in wisdom, and then utters the memorable prayer, in which he reveals his faith in the Lord, and his desire for that balanced life which is one of safety. From the prayer to the end of the chapter we have his observations on various matters affecting conduct. In these observations we have, first, a proverb. This is followed by two groups of four things—four evil things and four things perpetually dissatisfied. Then follows another proverb, and four groups of four things. The first four are such as excite wonder. The second four cause terror. The third four are little things, but exceeding wise. The final four are things of stateliness. The whole movement ends with a proverb.
\p There have been many conjectures as to the identity of King Lemuel, but nothing can be certainly affirmed. His words recorded here fall into two parts. The first of these consists of his mother's advice to him, wherein she urged him against becoming the slave of passion, warning him that while there may be some excuse for the man who is ready to perish if he takes strong drink, it must utterly be avoided by kings and princes. Finally, there is set before him the first duty of the kingly office—that of caring for all who are oppressed and needy. The second part consists of a beautiful picture of a virtuous woman, and may be supposed to be King Lemuel's picture of his mother. After a fine description of her beauty and her diligence, and the helpful influence she exerted in bringing her husband to places of power, he ends with the declaration:
\q Many daughters have done virtuously, 
\q But thou excellest them all, 
\m and with a blessing pronounced upon her.
\periph - Ecclesiastes
\ms1 Ecclesiastes — The Vanity of Materialism
\h1 Ecclesiastes
\h0 The Vanity of Materialism
\p The word Ecclesiastes means preacher or teacher, and this book is, in matter of fact, one set and systematic discourse. The theme of the book is the "vanity" of everything "under the sun." This is first announced, then proved from the preacher's personal experience, and from his wide-reaching observation. Finally, by appeal and declaration, he shows that the whole of life is only found as there is recognition of things above the sun as well as of those under the sun—of things spiritual as well as material.
\p It is a living book because it still faithfully mirrors the experiences of such as dwell wholly in the material realm, and because it makes the one and only appeal which, being obeyed, issues in the correction of the despair.
\p It may be thus divided:
\li1 The Theme stated (i. 1-11);
\li1 the Evidence massed (i. 12-viii.);
\li1 the Effect revealed (ix.-xi. 8);
\li1 the Correction declared (xi. 9-xii. 14).
\s1 A. The Theme stated
\p In the statement of his theme the preacher employs phrases which recur through the whole of the book—"vanity," "what profit," "under the sun." The statement is a declaration of the emptiness of life when it is wholly conditioned in material things.
\p In this first division, beyond the preliminary declaration, there is a more particular statement in terms of general illustration. The generations come and go, while the earth abides. The sun rises and sets. The wind moves in a ceaseless circuit. Rivers run into the sea only to return to the places from which they came. Man comes to the scene with desires which are never satisfied, and passes away into a land of forgetfulness. The intention of the whole passage is to impress upon the mind the fact of the constant grind of the mechanism of the universe in the midst of which man lives his day briefly, and passes out to forget and to be forgotten. This is still the consciousness to which men come who have lost their vision of the spiritual realities which constitute the upper half of human life.
\s1 B. The Evidence massed
\p The discourse now proceeds to state the ground upon which such conclusions have been arrived at. They are two-fold. First, the actual experiences of the king; and secondly, the widespread observation of other men, and of matters in general.
\p Commencing with his own experience, he states the vanity of knowledge, of mirth, of wealth. As to knowledge, he had applied his heart to seek and search out all works done under the sun, and had come to the conclusion that they were all vanity, and that knowledge of them was grief. Knowledge unilluminated by spiritual consciousness is utterly unsatisfying.
\p Turning from the pursuit of knowledge to the pathway of pleasure, the king had given himself up to mirth, seeking the false stimulus of wine. In this also he had been disappointed, finding that mirth was madness, and all pleasure incompetent to satisfy.
\p He next turned to his great possessions, attempting to make such use of them as to bring satisfaction not found elsewhere. He surrounded himself with every kind of luxury, gathered large possessions, gave himself over to music and to women, allowing full rein to all his desires. All this he had found to be vanity, nothing but a striving after wind, and he had again been driven to the conclusion that there was no profit under the sun.
\p Once again he had tried a new pathway. He turned himself from the things that were almost exclusively physical to those of the mind. These were better, and he found that "wisdom excelleth folly." Yet he also perceived that "one event happeneth to all," both the fool and the wise pass on to death, so that this also ended in disappointment as keen as the others. He then summarizes the results of his own experience of life "under the sun" in the terrible words: "I hated life ... I hated all my labour ... under the sun." The very exercise of wisdom resulted in the gathering of results into which the toiler did not enter, but which he left to another. Everything was vanity. The ultimate conclusion of his own experience was that there was nothing better than to eat and drink. Materialism necessarily becomes fatalism.
\p Turning from his personal experience to the evidence gained by observation, he again, but in greater detail, describes the mechanism of the universe, referring to its ceaseless routine, deducing therefrom a conception of God as a Being Who is absolutely inexorable, and from Whom there is no escape. The issue of this is confusion rather than order. In the place of judgment and of righteousness, wickedness exists. After all man is no better than the beasts.
\p From this general survey the preacher returns to examine the condition of the beings whom he has described as being no better than the beasts. He sees everywhere the suffering of society, and even where men are successful enough to amass wealth, they find themselves in circumstances of pitiable loneliness. Kingship itself is empty and disappointing.
\p The observation of the religious life brings no truer satisfaction. The preacher expresses no contempt for religion; but there is in his outlook, no joy, no satisfaction. The recognition of God is irksome, and issues, at its best, in a caution based on fear. Turning again to a general survey of the conditions under which men live, the preacher appeals against surprise at oppression. Poverty is preferable to wealth. Wealth is disappointing. His advice, in view of his observations, may be summarized thus: Do not hoard anything, but enjoy it. It is the advice of utter selfishness.
\p Being experimentally far better acquainted with wealth than with poverty, he returns to a full declaration of the sorrows of the wealthy. His evident thought is that the more a man possesses under the sun, the more profoundly conscious does he become of the vanity and vexation of it all.
\p He then proceeds to the inculcation of indifference toward all the facts of life as the only attitude which is in the least likely to be satisfactory. He recommends that men should take things as they come. This general advice he emphasizes by particular illustrations. Righteousness does not always pay; wickedness sometimes does. Therefore morality is to be a thing of calculation. Men are urged to walk the middle way. The whole attitude of mind revealed is that of cynicism; but it is the attitude of a man who had lived his life "under the sun.''
\s1 C. The Effect revealed
\p In view of the evidences of the truth of his affirmation, "vanity ... all is vanity," the preacher now turns to the effect of this fact on the mind of the man living "under the sun." He extols worldly wisdom. It is to be granted that all things are in the hand of God, and this being so, men do not know them, nor can they. The only certain thing is that there is one event to all—righteous and wicked, clean and unclean, the worshipper and the man who fails in worship, the good and the sinner, the swearer and the man who fears an oath. All these are really evil, with madness in their heart during life, and move toward death. Therefore there is nothing for it other than to enjoy the present life, to eat and drink, and to dress; to enter into the experiences of the life of vanity. Everything is to be done in the present moment, and that with might, because there is cessation beyond. Wisdom under the sun is granted to be of some relative value, but in the long issue it is of little worth. How, then, does worldly wisdom work? The preacher shows that its first manifestation is that of discretion based upon selfishness. It is, moreover, that of diligence in the midst of the things of this life. Almost weirdly, this setting forth of the value and method of worldly wisdom ends in the same wail of disappointment which has characterized the whole discourse. "If a man live many years, let him rejoice in them all; but let him remember the days of darkness, for they shall be many. All that cometh is vanity."
\s1 D. The Correction declared
\p The first word of the last division of the book, like the first word of the Manifesto of the King in later days, indicates the true thought and desire of God for man: "Rejoice." A statement of life which includes all of truth recognized in the discourse, and yet which far transcends the whole of it, is first made. A man is to enter into life—his own life and his present life—with avidity; and he is constantly to do so in the sight of God, remembering his relationship to Him. Judgment here does not mean punishment, but verdict. Everything is to be tested first by the supremacy of God. To attempt to find Him through the medium of our self-pleasing use of life is utterly to fail. To enthrone Him first, and then to attempt to find life through Him, is to cancel for ever the word "vanity." 
\p The preacher proceeds in language full of poetic beauty to urge the young to remember the Creator. We then reach the epilogue of the sermon. It first repeats the theme as announced at the beginning, and tells how the preacher, through study and diligence, still attempted to teach the people knowledge; and finally, in the concluding two verses, a great statement of truth is made, understanding and acting upon which, the pessimistic views of life resulting from materialism will never be known. 
\p At the centre is this statement: "This is the whole of man." The word "duty" has no real place in the sentence. What is the whole of man? "To fear God and keep His commandments" To do this is to find life not merely under the sun, but over it as well, to pass from the imperfect hemisphere into the perfect sphere. To do this is to have light upon the facts and problems of life, which otherwise are dark and dismal.
\periph - Song of Songs
\ms1 Song of Songs — The Canticles of Love
\h1 Song of Songs
\h0 The Canticles of Love
\p No book has been more provocative of controversy than this. The question at issue is as to its place and value in Holy Scripture. Decision as to its right to be there depends ultimately upon the interpretation of it which is adopted. While there are different varieties of each, the interpretations may be divided into two main classes—the material: and the mystical. Without staying to deal with the many interpretations of either kind, may it not be true that the gravest mistake has been that of imagining that either method in itself exhausts the meaning? On the extreme left are those who declare it to be simply a voluptuous Eastern love song. On the extreme right are those who at once say it is a portrayal of the love existing between Christ and His Church. To take the second view first, for whatever value the Holy Spirit may have caused this to be written, it is perfectly certain that Solomon did not see in it all that such interpreters find there. I am not denying that these things are there for us, but merely say Solomon did not write to set forth these things, for the mystery of the Church was a hidden one under the whole economy of Hebraism. On the other hand, if some mystical value is recognized as lying within the purpose of the writer, the songs are at once saved from the possibility of being charged with voluptuousness.
\p In order to understand the value of the book, I think it necessary to recognize, first, a basis in actual fact; and second, an increasing understanding of the deepest values with the process of the centuries.
\p The basis of fact we shall find by recognizing that these songs are idyls, and that behind them is the actual story of the wooing and winning of a bride. As Dr. Moulton lucidly points out, the idyllic form does not proceed in consecutive order in its description, and it is necessary to construct the story by careful examination of the songs themselves.
\p They first set forth the love existing between bride and bridegroom. The thought of the relationship of bride and bridegroom, as setting forth that existing between Jehovah and Israel, is peculiarly Hebrew. In the prophets this is subsequently made clearly manifest. Moreover, Jewish expositors have so interpreted these songs, and it is certainly easily probable that Solomon had some such intention in mind.
\p In the New Dispensation, that of the Church, the same figure is the most glorious in setting forth the nature of the relation existing between Christ and His Church. Some of the most sainted writers of the Christian Church have interpreted these songs in the light of this New Testament truth; such, for instance, as Rutherford and McCheyne. Dr. Adeney, in the Expositor's Bible, while arguing against the mystical interpretation, yet says: "It may be maintained that the experience of Christians has demonstrated the aptness of the expression of the deepest spiritual truths in the imagery of the Song of Solomon." His later contention, that New Testament writers make no use of the poem in this way, is of no weight, for we believe in the ever increasing light upon the deepest values of the earlier Scriptures. The fact that Solomon had no intention of setting forth the relation between Christ and His Church is of no moment. If through the songs of human love he did intend to set forth the spiritual idea of the love between Jehovah and His ideal people, the fulfilment of the thought of the songs would come with the working out into history of the realization of that purpose.
\p The songs should be treated then, first as simple and jet sublime songs of human affection. When they are thus understood, reverently the thoughts may be lifted into the higher value of setting forth the joys of the communion between the spirit of man and the Spirit of God, and ultimately between the Church and Christ.
\p No further exposition of these songs is necessary in an outline study. As songs of human love they need no other exposition. As songs of spiritual love they are better interpreted experimentally than in any other way.
\periph - Isaiah
\ms1 Isaiah — The Prophet of the Theocracy
\h1 Isaiah
\h0 The Prophet of the Theocracy
\p Isaiah was a prophet of Judah. He exercised his ministry wholly within her borders, and with a view to her correction and comfort. His burdens of the nations were uttered concerning those which surrounded Judah and had harassed her. His outlook was world-wide, and inclusive of the whole purpose of God. Profoundly conscious of the intention of God that through His people all peoples should be blessed, he saw through all the processes of judgment the ultimate blessing of the whole earth.
\p The book as a whole sets forth the two facts of Judgment and Peace, and shows their interrelation in the economy of God. Dealing first with Judgment, his messages show how it ever proceeds to Peace. Dealing finally with Peace, they show how it is always conditioned in Righteousness. Between these principal parts of the book is an historical section, the first part of which is related to the Judgment prophecies, and the second to those concerning Peace.
\p Isaiah's messages were delivered during a dark period in the history of the people. He lived and taught during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. Contemporary with him, Hosea was prophesying to Israel, and Micah to Judah.
\p The unity of the teaching is conspicuous, and is the chief argument in favour of the unity of authorship.
\p The book naturally falls into three parts:
\li1 Prophecies of Judgment (i.-xxxv.);
\li1 Historical Interlude (xxxvi.-xxxix.);
\li1 Prophecies of Peace (xl.-lxvii.).
\s1 A. Prophecies of Judgment
\p The prophecies of judgment move in three circles, the first of which deals with Judah and Jerusalem, the second with the nations and the world, the third with the chosen and the world.
\p The prophecies dealing with the judgment of Judah and Jerusalem were delivered during the reigns of Uzziah, Jotham, and Ahaz. The first five chapters contain the messages delivered during the reign of Uzziah. The prophet first impeached the whole nation. Having summoned the heavens and the earth to attention, he uttered Jehovah's complaint that "Israel doth not know. My people doth not consider," and made his appeal to them to learn wisdom from their stricken condition. He then proceeded in the name of Jehovah to correct their false notions of religion, declaring that while they had been satisfied with things external, He had sought righteousness and judgment. After having uttered the call of Jehovah, which was full of grace and tenderness, Isaiah described the corruption of the city and the consequent judgment which was necessary for restoration, declaring at the same time that there is a judgment which is reprobation in the case of persistent sin.
\p After the impeachment, the prophet uttered a great appeal, in which he first described the latter days in which the Lord's house is to be established, the law is to proceed from Zion, and the issue is to be peace. Then, calling them to walk in the light of the Lord, he declared what that light revealed of existing corruption and consequent judgment, appealing to them to cease from man. Following this he described in detail the judgment of a corrupt society, which must fall upon the unjust rulers and the people who had submitted to their rule. With a keen understanding of the corruption of society and its reason, he declared the judgment of Jehovah must fall upon the women who were haughty, who had lived in luxury, and whose influence had been evil in the life of the nation. The great appeal ends with another vision of the latter day, which he described as to its material prosperity, its moral purity, and its mighty protection. 
\p Finally he denounced the nation, first by singing to them the song of the vineyard, in which he showed how utterly they had failed to fulfil the Divine purpose. Therefore he pronounced woes against monopoly, dissipation, unbelief, moral confusion, conceit, and the perversion of justice. It was because of these things that the anger of the Lord was kindled against the people, and the prophet foretold the coming of the scourge.
\p The second part of the first circle of prophecy contains the messages of Isaiah during the reigns of Jotham and Ahaz. When Uzziah died, Isaiah was called to the exercise of a larger ministry, and was prepared for the same by the special vision granted to him. It was a vision of the glory and the grace of Jehovah. He was revealed as One Who was at once the centre of adoring worship, and Who heard the sigh of the sinner in his need, and stayed the song of the seraph in order that that cry of need might be answered.
\p Following the vision and the prophet's cleansing, he was commissioned to the ministry of judgment. Immediately following this new call, the prophet encountered Ahaz, and in consequence of his obstinacy, foretold the judgment which would fall upon Judah by the coming of the Assyrian hosts.
\p After this encounter the prophet turned from his more public ministry to devote himself to a small circle of believing souls. He was instructed to bind the testimony and seal the law, and his children were to be for signs and wonders to the people. Turning to the work of instructing this small group, the prophet described to them the false way of seeking familiar spirits and wizards, with the disastrous results of doing so; and then delivered to them the message of hope, which culminated in a glorious description of the coming Deliverer.
\p This is followed by a prophecy of judgment on Israel, which falls into four distinct parts, each ending with the words: "For all this His anger is not turned away, but His hand is stretched out still." Through all the methods of judgment the afflicted people manifested stubbornness of heart and persistence in wickedness, so that the anger of the Lord could not be turned away, but His afflicting hand continued to be outstretched.
\p The prophecy of judgment upon Assyria comes next in order. Assyria was the power which Jehovah was about to use for the punishment of His people, but because it failed to understand its true relation to God, it must in turn be judged. The prophet first indicated this contrast of intention. Jehovah's intention was that the Assyrian should be the rod in His hand. The Assyrian intention was to destroy the people of God. Therefore Assyria must also be judged. Nevertheless the purpose of God would be fulfilled, and the prophecy ends with a graphic description of the Assyrians' approach, and of the judgment which would fall upon the chosen people by their coming.
\p With judgment imminent, the prophet yet saw the ultimate issue of it all. He described the coming Deliverer, which description is followed by songs celebrating His victories.
\p The second circle of the first division contains Isaiah's prophecies concerning the nations of the world. He first described the doom of Babylon. Media was to be the instrument of the destruction, and the issue thereof was intended to be the restoration of Israel through the compassion of Jehovah. Anticipating the day of restoration, the prophet put into the mouth of Israel the parable or song which celebrates the downfall. This moves in five distinct strophes, the first of which describes the overthrow and the consequent rest of the whole earth. The second speaks of the consternation of the underworld at the fall of Babylon. The third declares the sin which culminates in such destruction. The completeness of destruction is the subject of the fourth. The final strophe announces the utter extermination of Babylon.
\p There follows a fragment concerning Assyria, in which the prophet reaffirmed Jehovah's intention to break its power.
\p That concerning Philistia is of the nature of a warning spoken to her. Although she oppressed the people of God, she was herself in peril. She was not to rejoice because the rod which smote her was broken, for there were other forces at the disposal of Jehovah, and they threatened her.
\p The prophecy concerning Moab commences by describing her desolation. A catastrophe would overtake her in a night, the result of which would be the mourning of her people, and their scattering far and wide. The prophet declared, moreover, that this visitation of Moab would be in fulfilment of an ancient prophecy, and that at last the time limit was actually set.
\p The burden of Damascus announces its doom. It is evident, however, that the prophet had in mind the alliance which had been entered into by Israel or Ephraim with Damascus. The doom of Damascus would mean the destruction of the fortress of Ephraim. The prophet then proceeded to describe the judgment of Ephraim which would issue from the destruction of Damascus, and he declared that the effect produced would be that of compelling men to look to Jehovah rather than to idols. The reason of this visitation was that Ephraim had forgotten God.
\p In the midst of these burdens of the nations we have a soliloquy of the prophet, which falls into two sections. The first reveals his consciousness of the opposing peoples, and of Jehovah as perfect defence. The second is of the nature of a proclamation to certain ambassadors, who were charged to return to their people, and to wait for Jehovah.
\p Immediately following this soliloquy we have the burden of Egypt. Jehovah's advent will result in the destruction of idols, in civil war, in failure in counsel, and in the government of the Egyptian people by a cruel lord and a false king. This day of visitation will be one of physical catastrophe. The waters of the Nile will fail, and consequently all industry fishing, weaving, and building—will be paralyzed. Yet the prophet saw hope even for Egypt, and with the far-reaching vision of faith he saw both Egypt and Assyria joined in the worship of Jehovah, and ultimately a triple alliance of Israel, Egypt, and Assyria made a blessing in the midst of the earth.
\p Turning again to Babylon, the prophet described the whirlwind sweeping against it, and so terrible was the sight that he was filled with horror.
\p Very brief but very forceful is the burden of Dumah. The prophet had heard some inquiring voice demanding the hour of the night. In briefest words he answered that he saw morning and night, and invited further inquiry.
\p The burden of Arabia consists of a vision and an interpretation. The vision is that of a fugitive people. The interpretation announces the coming of judgment within a year upon the children of Kedar.
\p In the midst of the prophecies concerning the nations occurs one of protest against the indifference of Jerusalem to the things concerning which the prophet is speaking. He first described the joyous people as they stood in contrast to him with his sorrow and his broken heart. It was a day in which Jehovah had called to mourning, and they were full of merriment. This was an unpardonable sin, as it revealed their callousness. Immediately following this protest, the prophet uttered his denunciation of Shebna, declaring that he would be rejected from his office, and his place be taken by Eliakim.
\p The burden of Tyre is a graphic description of her desolation. Her harbours are closed. Her borders are desolate. The sea, which had been her highway, is abandoned, and Egypt her ally is affrighted at the report. This desolation is the act of Jehovah. After seventy years the prophet declared that she should be visited by Jehovah, and restored to a position of affluence. There is in the prophecy no hint of any turning to God on the part of Tyre. Her restoration was to be, in some way, of service to God's own people.
\p In the last chapters of the second circle the prophet takes a wider outlook, and the world is seen under the government of the throne of God. In consequence of widespread corruption, widespread desolation is determined upon. The earth is seen to mourn and fade away, devoured by a curse, while all mirth ceases. This prophecy of world-wide judgment ends with the declaration that it will be by the act of Jehovah, and will issue in perfect victory. There follows immediately a song of praise for judgment both in its procedure and in its results, which results are to be the spreading of a feast in the mountain of the Lord, and His illumination of the nations, followed by the ending of sorrow and the wiping away of tears. Naturally following this prophecy of praise is the great song which would be sung in the day of Jehovah's ultimate victory. The deep secret of the new condition will be that of the mind stayed on Jehovah. Remembering that he was still speaking in the midst of circumstances of judgment, and that its processes must proceed to consummation, the prophet uttered the final call to the people of God, urging them to quietness and patience until the indignation be overpassed. This circle ends with a message which describes the process toward ultimate restoration, and announces its certainty. The way is the way of judgment. The first issue of judgment would be the restoration of the chosen people, and to this he referred under the figure of the vineyard. The figure here stands in striking contrast to the way in which it appeared in chapter five.
\p The third and last circle consists of a series of prophecies concerning the chosen and the world. It opens with a graphic revelation of the difficulties with which Isaiah had to contend, and of his unswerving loyalty to the truth. In answer to his declaration that judgment was to fall upon Ephraim; priests and prophets, overcome by strong drink, taunted him with the slowness of his speech and its halting method. He answered them by declaring that there was another method of speech, and, moreover, that there was a purpose in the halting method which he had adopted. He then warned them of their folly, declaring that their false covenant with death should be disannulled, and urging them to cease their scorning.
\p A series of declamations follows this picture. The first sets forth the purpose of Jehovah in judgment. The prophet then denounced an alliance with Egypt, declaring the shame of it and its uselessness, and proceeded to foretell again the destruction of Assyria. A second time he denounced the alliance with Egypt, declaring it to be a false trust consequent upon the turning of their back upon Jehovah.
\p The prophet then described the reign of the coming King, which is to be characterized by the establishment of order, and the consequent creation of refuge and refreshment for all who are in distress. The beneficent effects of such a reign will be the restoration of sensibility, and of a true sense of values in which men will know violence and call it by its right name, recognizing true nobility. Evidently conscious of how different were the circumstances described, to those in the midst of which he was exercising his ministry, he made his appeal to the women. This recognition of the influence of women, for the second time in the course of this volume, is a revelation of the prophet's keen insight and accurate apprehension of one of the most prolific causes of national disaster. A degraded womanhood always creates a dissipated and enervated manhood.
\p After the great message the prophet celebrated a victory, and predicted the method of the final triumph. The presence of God is a fire filling the heart of the sinner with fear, while the righteous dwell in safety in the midst of its burning.
\p The last two chapters of the first division reveal the prophet's breadth of outlook. He saw, in the future, world-wide desolation. From this wide outlook he passed to a description of the judgment of God upon Edom, which illustrates the larger truth already declared. The final word stands in startling contrast. Following the picture of desolation, we have one of restoration. The whole earth was seen in the former as brought into confusion and emptiness. Now we observe the restoration of the natural order. Thus, at the close, as throughout the whole of this great division, God is seen moving through judgment toward peace.
\s1 B. Historical Interlude
\p This interlude has to do wholly with events transpiring in the reign of Hezekiah. The first was that of Sennacherib's invasion. The hosts of Assyria were assembled in the neighbourhood of Jerusalem, and Rabshakeh was sent as an ambassador of Sennacherib. With pride amounting to insolence he taunted the rulers who came out to confer with him. Full of fear, they requested him to speak in Aramaic, that the Jews might not understand. To this he responded by addressing himself directly to the people still in the Hebrew tongue, bidding them trust neither Hezekiah nor Jehovah. Instructed by Hezekiah, the people maintained a dignified silence.
\p In this hour of trial Hezekiah sent messages to Isaiah, who returned to him an answer full of hope. Rabshakeh having returned to his master, an insolent and blasphemous letter was sent to Hezekiah, which he spread out before Jehovah. While he thus waited upon Jehovah, Isaiah sent him a message declaring the coming judgment of God upon Sennacherib on account of his sin of blasphemy. By the direct act of Jehovah the Assyrian army was destroyed, and Sennacherib, returning to Nineveh, was slain by his own sons.
\p We next have an account of Hezekiah's sickness and of his prayer that his life might be spared, with the answer vouchsafed. In connection with this story there is preserved for us the psalm which Hezekiah wrote. The first part of it is descriptive of the days of darkness and anguish through which he had passed, while the latter celebrates his deliverance by Jehovah. This psalm makes it evident that he recognized his affliction, as well as his deliverance, as within the method of God's discipline, for in the course of it he exclaimed, "O Lord, by these things men live." The last event chronicled in this historical interlude is that of Hezekiah's folly. Flattered by the letters and present sent to him from the king of Babylon, he exposed all his wealth to the messengers. Isaiah visited him, and evidently understanding the sinister motive of the king of Babylon, predicted the coming of a day in which Babylon should carry away all the things which the spies had seen.
\s1 C. Prophecies of Peace
\p The prophecies of peace move in three circles. The first deals with the purpose of peace the second with the Prince of peace; the third with the programme of peace.
\p The prophecies dealing with the purpose of peace are introduced by a prologue, which declares their burden, "Comfort ye, comfort ye My people." A voice calls for the preparation of a highway in the wilderness for the march of God, and the prophet is commissioned to announce the advent of Jehovah God.
\p Immediately following the prologue, the majesty of Jehovah is celebrated, first, in its essentials of might, of wisdom, and of government; secondly, by the impossibility of comparison; thirdly, by the evidences in creation of the established government of the earth and of the heavens; and finally, by the grace which knows the way, and out of the inherent strength of Jehovah supplies the need of such as lack.
\p The great manifesto of Jehovah comes next in order. It declares the Divine choice of Cyrus as a servant of God. The presentation of the servant is preceded by an argument, in which Jehovah challenges all peoples as to the fact that He has made known beforehand things to come. In the midst of this argument Israel is addressed as the chosen servant of God, and Jehovah's purpose for them is declared to be that of peace, through which they will be able to fulfil their high and holy vocation. Yet the people are seen in such condition as to prove their inability to fulfil the Divine purpose in their own strength. There is neither man nor counsellor who is able to answer when God calls. Therefore all His highest purposes are to be realized in one Man iu order that ultimately they may be realized in the nation. While the eyes of the prophet in the whole vision were fixed upon Cyrus, it is evident that he was looking far beyond him to Another. The description of the Servant of Jehovah is full of stately beauty. He is presented in Person, His manifestation is announced, His commission declared. His method described, and His might foretold. This Servant of God was to be called, held, and given by Jehovah, and that for the glory of His name. In view of His coming the whole earth is called upon to sing, as Jehovah declares His purpose of moving through passion to peace. The prophet appealed to the people to hear, look, and understand the meaning of the Divine method.
\p Following the manifesto we have certain messages of Jehovah. The first declares His perpetual purpose for His people. He created, formed, and called them for His glory. The next declares His present purpose of deliverance, affirming His intention to destroy their foes, making an appeal to the people, promising the outpouring of the Spirit in blessing upon Israel, with resultant blessing to others. He then compares Himself with idols, claiming to be the first and the last, alone knowing and declaring, and describing with fine scorn the vanity of idol makers and the unprofitableness of idols made. In startling contrast, and in words full of beauty. He speaks of His own might.
\p Next in order we have His charge to Cyrus, consisting of the making of a promise, the declaration of a purpose, the claiming of power, and a protest against objections. Following this He announces His purpose for Israel, that all the peoples shall submit to them. Finally, He declares His purpose for the ends of the earth, calling upon the nations to compare Him with idols, and to submit to Him in order to find salvation. All these messages of Jehovah are introduced by the prophet by the same formula, "Thus saith the Lord." The fall of Babylon is the subject of the next message, which is delivered to the house of Jacob, to the remnant of Israel, and first declares that the fall of Babylon is determined upon. This declaration is the occasion of a striking contrast between the false gods and Jehovah. They are seen bowing down and stooping, while men have to carry them in an attempt to place them in safety. He is the One Who has carried His people, and will continue so to do. 
\p The fall of Babylon is then described as degradation from high position, as disgrace amid the nations, as desolation after luxury and boastfulness, and as destruction utter and complete.
\p The section dealing with the Purpose of Peace ends with a final appeal, in which Jehovah declares that His method is that of prophecy and performance. Because of their obstinacy He had declared from of old what He would do. For His name's sake He would defer His anger. An illustration of the method is that of the calling of Cyrus. He finally declares again that His purpose is their peace and their redemption. The last word of the section is, "There is no peace, saith Jehovah, unto the wicked.''
\p In the next section the Prince of Peace is presented to our view. In a series of remarkable messages we see Him first sustained through suffering, and then singing in triumph. The Servant is Himself the speaker, and He tells the story of His call by Jehovah. Conscious of His own call, He yet complains that His labour has been in vain. To that complaint Jehovah replies by speaking again of His first purpose for Him, and declaring that the purpose is enlarged. The despised and exalted One is yet to be the messenger of deliverance to the oppressed people. In answer to this, Zion declares that Jehovah has forgotten her. The reply is that He cannot forget, and that deliverance is certain. Jehovah challenges the complaining people to produce proof that He has cast them off, and declares the reason of all their suffering to be their own sin. In all this it is evident Jehovah is calling His Servant to a triumph which can only be won through suffering. The Servant answers by consecrating Himself to the processes, while His eyes are set upon the issue. He yields Himself to the smiters and to all the suffering and shame. Out of this consecration comes courage. The ministry of suffering is then described. An appeal is made to those who sit in darkness to trust in God. Then the faithful remnant is charged to be courageous and to rest in the assurance of the comfort of God, and in His promise of succour. Messages follow to such as are afflicted, which tell of the coming end of suffering, and the beginning of strength, as the result of the return of Jehovah. An account of the completion of the suffering of the Servant follows these messages. The pathway of suffering is described in the plaintive and wonderful language with which all are familiar. It is a pathway of rejection, of vicarious suffering, of atoning death. Yet it is the pathway which leads to triumph, and the Servant of God is seen as He passes through pain to prosperity, through travail to triumph, through humbling to exaltation.
\p Immediately after this description of the suffering Servant of God there follows a section which contains the story of triumph. First there is a song of assurance, which tells of restoration, and of the end of all forsaking. The glory of that restoration is described in its material magnificence, in its moral rectitude, and in its mighty defence. Upon the basis of the suffering and triumph, and immediately following the song, is a message containing a great appeal. The thirsty and the dissatisfied are called back to Jehovah in order that they may enter into the peace and prosperity which are the portion of those who hear His word and obey it. The section ends with a description of the administration of the kingdom. In view of the promise of salvation, and of the fact that salvation is near, the man is pronounced blessed who submits himself. Moreover, the strangers and all who have suffered loss through loyalty to Him are to have an assured place in the restoration. Evil is to be judged, and the judgment must first fall upon the spiritual leaders because of their pollution and their neglect of the righteous. It is also to fall upon all the apostate people. Judgment is, however, as always in the economy of Jehovah, to be discriminative. The high and lofty One will dwell in fellowship with such as are of contrite and humble spirit. This section presenting the Prince of Peace ends with the same declaration as does the first —"There is no peace, saith Jehovah, unto the wicked."
\p The last section deals with the Programme of Peace, and declares, first, what are its conditions. The prophet condemns formalism which is punctilious in its observance of all external things, and yet complains that there has been no response on the part of God, declaring that the reason for this silence is that the fasting has been formal and not sincere. He then describes what true religion is, and declares what are its rewards. Recognizing the fact that God has not appeared on behalf of His people, the prophet breaks out into a great confession, in which he first describes the sin of the people, then their suffering, and finally confesses the sin. Having thus declared the moral requirement, and confessed moral failure, he proceeds to speak of the moral victory, which is assured. This is based upon Jehovah's knowledge, and will result from Jehovah's judgment being carried out by Jehovah's Redeemer.
\p In messages full of beauty, the prophet next describes the ultimate realization of peace, first as to its material prosperity. In the midst of darkness light shines, and the exiles are seen returning from far and near, bearing wealth with them, and followed by the peoples. The city of God is established, and at last there comes a day of perfect government, perfect glory, perfect gladness. Beneath the material realization there is spiritual realization, which the prophet then describes. This is brought about by the anointed Messenger, through Whose work the people are restored to their true place in the economy of God. Thus, issuing from the material and spiritual realizations, the vocational fulfilment is described. The old names "Forsaken" and "Desolate" are changed for new ones "Hephzi-bah" and "Beulah."
\p The last messages of the book reaffirm the Divine principle of discrimination. The glorious victories which have been described can only be won through processes of judgment. It would seem as though the prophet lifted his eyes and saw, in clear though distant outline, the last goings forth of God in judgment, with the things resulting therefrom. He saw the Warrior returning from the fight, stained with the conflict, but marching in the might and majesty of the victory won. The vision called forth his praise, his confession, and his prayer, which move in orderly sequence. He then described the sifting of the people. The rebellious are doomed, while such as are the servants of the Most High are led into the realization of all His high purpose of Peace. The great prophecy closes with the reaffirmation of the coming of Jehovah as a whirlwind, to plead by fire with men, and to bring in the new heavens and the new earth.
\periph - Jeremiah
\ms1 Jeremiah — The Prophet of Failure
\h1 Jeremiah
\h0 The Prophet of Failure
\p Jeremiah was Jehovah's spokesman in days of darkness and disaster. Through great personal suffering he delivered his messages of punishment and of promise with unswerving fidelity, notwithstanding the fact that the people refused to hear or to obey. He was the son of Hilkiah, of priestly family. Whether this was the Hilkiah who discovered the book of the law in the eighteenth year of Josiah's reign, that is, five years after Jeremiah's prophesying commenced, cannot be absolutely decided. It is possible, if not probable.
\p His ministry extended from the thirteenth year of Josiah to the eleventh of Zedekiah, that is, over a period of forty years. No prophet in all the long and honourable succession had a more thankless work. To stand, the lonely messenger of God, in the midst of the rebellious opposition of his own people, was a task needing the greatest courage. We wrong Jeremiah when we speak of him merely as the prophet of tears, or think of him only as a man haunted by fears. His tears were evidences of his compassion, but his compassion never made him unfaithful to the Divine message. All evidences of weakness were manifested in the presence of God, and never when he stood as God's messenger. Only once was there a momentary failure—in the case of the false word of Hananiah—and this was rather a mistake of judgment than a deflection from the clearly marked path of duty.
\p The first part of the book gives us the story of his Call and Commission, and the last the account of his Ministry. It may be that the messages in the first part were delivered as they were received, but it is evident throughout that he was being prepared for that more sorrowful and yet weighty ministry which was to follow.
\p The book thus falls into two parts:
\li1 the Prophet's Call and Commission (i.-xiii.);
\li1 the Prophet's Ministry (xiv.-li.);
\li1 with an historical Appendix ( lii. )
\s1 A. The Prophet's Call and Commission
\p The first three verses constitute a title-page, naming the author, and giving the dates of the period during which he exercised his ministry.
\p The call of the prophet was first personal. Over against the "I" of Jeremiah's fear, Jehovah set the "I" of His own omnipotence. The call was then official, and was ratified by the two signs, of the almond-tree, and the seething caldron.
\p In the commissioning of Jeremiah for his ministry there are three distinctly marked movements, each of which ends with the account of how Jehovah strengthened His servant.
\p The first movement commences with the command to utter an impeachment of Israel. She was charged with forsaking Jehovah, and with obstinate sinfulness. The impeachment ended by a summary, describing Israel's infidelity and its issue.
\p Following the impeachment the prophet appealed to the people to return, pointing out the conditions upon which they might do so. This appeal was followed by the recitation of an ideal confession for the sinning people, and ended with the promise of Jehovah that if Israel would return she should be established.
\p Suddenly the prophet turned to the subject of judgment. He declared that it was determined on, described it, and affirmed its inevitableness. His own anguish was revealed in the course of this declaration. He proceeded to announce the reason of judgment as being their utter corruption of conduct, their unbelief of the prophetic message, and their revolting and rebellious heart. He then foretold, in graphic description, the taking of the city, and the suffering of the people consequent thereupon.
\p The movement ends w ith an account of the words spoken by Jehovah to Jeremiah, in order to strengthen him.
\p The second movement in the commissioning of the prophet deals first with the sins of worship. At the gate of the Temple the prophet rebuked the people for trusting in external forms. So terrible was the condition that he was charged at last not to pray for them. For this idolatry of formalism the sentence of judgment was again pronounced.
\p The sin of idolatry had been aggravated by their terrible persistence therein. If men fall, it is naturally expected that they will rise; if they wander, that they will return. In the case of Judah this had not been so. The backsliding had been perpetual, therefore the judgment must be complete.
\p The strain of the terrible messages upon the prophet now becomes evident as it is seen how he poured out his soul in lamentation. To this cry of His servant Jehovah replied in a fivefold declaration. He had no choice but to afflict, because of their sin. He also suffered.
\p The reason of judgment was that of their persistent rebellion. He called the people to lamentation, but insisted that it should be for right causes. Finally He proclaimed the true ground of glorying for man to be, not his own wisdom or riches, but his understanding and knowledge of Jehovah.
\p In the third movement in the commissioning of the prophet the sin of idolatry is again dealt with. He revealed its unutterable folly in a powerful contrast between idols and Jehovah. On the sin of idolatry he then pronounced judgment.
\p There came to the prophet from the Lord a special word commissioning him to pronounce a curse upon ''the man that heareth not the words of this covenant.'' He was to proclaim in the cities of Judah and the streets of Jerusalem the sin of the fathers, and the fact that it was being repeated by their sons. They were guilty of conspiracy against Jehovah in turning back to other gods. Therefore Jehovah visited with judgment.
\p The closing part of the third movement is occupied with an account of how Jehovah strengthened Jeremiah in view of the persecution which was already stirred against him, and of the yet severer troubles awaiting him. From the midst of peril in Anathoth, Jeremiah appealed to Jehovah to be his Defender, and was answered by the declaration of the Divine determination concerning his evil neighbours. Perplexed, the prophet poured out his soul to God in questions. The answer of Jehovah indicated the fact that the things he had seen, and the trials through which he had passed, were as nothing to those which awaited him.
\p The account of the commissioning of the prophet ends with the story of how Jehovah gave him two signs, one for himself and one for his people.
\s1 B. The Prophet's Ministry
\p The second division of the book contains the account of the prophet's ministry. It falls into three sections: prophecies before the fall of Jerusalem, prophecies after the fall of Jerusalem, and prophecies concerning the Nations.
\p The prophecies before the fall of Jerusalem open with a declaration of God's determination to punish. This is introduced by a graphic parable of drought, in which the high and the low are alike affected, the whole ground is barren for lack of rain, and all animal life suffers.
\p Then follows the account of a remarkable controversy between Jeremiah and Jehovah. The prophet appealed to Jehovah repeatedly on behalf of the people. Jehovah replied by forbidding him to pray for them, and declaring His determination to punish them. On hearing this Jeremiah cried out in his anguish, and Jehovah replied by promising to strengthen him for the delivery of his message. This controversy was immediately followed by a new charge to the prophet. He was called to a life of personal asceticism, and commanded to abstain both from mourning and from mirth. He was to stand aloof from the people, in order to deliver to them the messages of God.
\p Once again Jehovah declared His determination to deal with the people in judgment, because of the defiant definiteness of their sin. This declaration was followed by a contrast between the man who trusts in men, and the man who trusteth in Jehovah. The first dwells in the midst of desert desolation. The second is rooted by the springs of fruitfulness. To these words the prophet replied in a great affirmation of faith, and an equally great appeal of need. He was then commissioned to stand in the gate of the people and offer them the test of the Sabbath, warning them of how their fathers failed in this respect, and declaring to them that if they refused to hearken, the judgment must fall.
\p The second series of messages before the fall of Jerusalem consists of declarations of God's absolute supremacy. In preparation, Jeremiah was sent to the house of the potter. Power was manifest in the potter's manipulation of the clay in his hand, and pity in his re-making of the marred vessel. The explanation was given by Jehovah Himself. The house of Israel was as clay in His hand, but His will must be accomplished, and they could not possibly escape from Him. The delivery of these messages stirred up new opposition to the prophet, and a conspiracy was formed against his life. He was then commissioned to go forth into the valley of the son of Hinnom, taking with him a potter's vessel, and there to deliver a message of judgment, symbolizing the same by breaking the vessel in the sight of the people. Returning from Topheth, having obeyed the command, he sat in the court of the Lord's House, and repeated the fact of coming judgment.
\p This action stirred up yet fiercer persecution against him. He was arrested and imprisoned. Out of the midst of these circumstances he poured out his soul in the presence of Jehovah, complaining that he had been the laughing-stock of the people, and had become a reproach and derision. He had declared that he would not speak the word, but it had become a burning fire, and he had been compelled to utter it. The tempest-tossed condition of his mind at this time is seen in his alternating declarations of faith and fear.
\p The final series before the fall of Jerusalem consists of messages delivered to Zedekiah. The scourge which Jeremiah had foretold seemed to be imminent. Nebuchadnezzar was approaching. Zedekiah sent to inquire whether he might hope for the interference and deliverance of Jehovah. There was nothing halting or unswerving in the prophet's answer. He foretold the disaster in detail.
\p The message of Jeremiah by the deputation was not enough. He was commanded to go to the house of the king. Arrived at the court, he repeated his call to repentance and his warning. He then reviewed the history of Zedekiah's three predecessors—Jehoahaz (Shallum), Jehoiakim, and Jehoiachin (Coniah), and proceeded to charge the failure of the people first upon the kings. In the Divine economy the king has always been a shepherd but the men who had held the office had destroyed and scattered the sheep. He then turned to the prophets, and spoke of them out of a broken heart. Their judgment was consequent upon the falseness of the messages they had delivered. They had dreamed their own dreams rather than delivered the word of Jehovah. Jeremiah's acute understanding of the process of the nation's corruption is clearly revealed. False kings and prophets had led the people into courses of evil. The people, in their turn, had willingly listened and followed.
\p Still speaking to Zedekiah, Jeremiah repeated three prophecies from the past, the first being a vision in Jeconiah's captivity, the second a message delivered in the fourth year of Jehoiakim, and the last delivered in the beginning of Jehoiakim's reign. At this time false prophets were also speaking among the captives and in Jerusalem, and throughout the remainder of Jeremiah's message to Zedekiah he denied the authority and inspiration of these false teachers.
\p Still speaking to Zedekiah, Jeremiah reminded him of the word which came in the fourth year of Jehoiakim, announcing the judgment of God as determined against Judah, Babylon, the nations, the world. Thus the king would see how inevitable was the doom now threatening himself and Jerusalem.
\p He then repeated the message delivered in the beginning of the reign of Jehoiakim. The priests, the prophets, and the people seized Jeremiah, and condemned him to die. The princes rescued him, and Jeremiah again addressed himself to Zedekiah. Having shown, by his vision of the basket of figs, what was determined against Judah, he declared the attitude of Jehovah in the matter. Messengers representing a confederacy of kings for the purpose of resisting Nebuchadnezzar were answered by the declaration that all such attempts would be useless. He then directed his attention specially to Zedekiah, urging him to submit to the king of Babylon.
\p In the incident between Hananiah and Jeremiah we see the conflict with the false prophets clearly manifest. For the moment Jeremiah was deceived, and permitted Hananiah to take the bar from off his neck and break it. Immediately the word of the Lord came to Jeremiah contradicting all that Hananiah had said. It is evident that the exiles were disturbed by the false prophesying, and Jeremiah sent a letter to them on the subject. He warned them that it was better for them to settle in Babylon, and beware of false prophets. Deliverance was in the purpose of God for them, but it would not be accomplished until after seventy years.
\p At this point there occurs a series of prophecies whose dominant note is that of hope. These are remarkable from the fact that they were uttered during the time that Jeremiah was in prison, and the condition of affairs in the city was calculated to fill his mind with despair. In the midst of this darkness Jeremiah was granted visions of ultimate restoration, and his messages are therefore full of hope. The first of these may be described as a song, declaring that the people of God, now so overwhelmed with sorrow, should yet ultimately pass through trouble to triumph. In graphic language the prophet described the time of Jacob's trouble, and predicted deliverance. In words that still burn as we read them, he depicted the friendlessness of the forsaken people, and announced their restoration to favour, describing the tempest by which the change would be wrought. The song then merges into a description of the issues of restoration; the city rebuilt, and the people gathered back to it, so that sorrow passes away, and the new contentment with the Divine government and administration is manifest. In that day a new covenant will be made between Jehovah and His people, a covenant not external and material, but internal and spiritual, and universal in application. The song ends with a declaration of Jehovah in which He uses the signs in the heavens as the seal of His promise. The next of the prophecies of hope is introduced by the statement that Jeremiah is imprisoned, and the account of the charge given to him to purchase the field in Anathoth. This command he obeyed, and then in perplexity inquired of Jehovah what was the use of purchasing a field when the land was wholly given over to judgment. The answer of Jehovah announced the certainty of the judgment which Jeremiah anticipated, but also declared the equal certainty of ultimate restoration, so that the purchase of the field was intended as a sign of the ultimate repossession of the land. The last of the prophecies of hope is a song full of beauty, and full of confidence. It celebrates that ultimate restoration which Jehovah had promised, first as to the gathering of the people and the building of the city, describing a moral and consequent material restoration. This is all to be brought about in the days of the Branch, when the two functions of king and priest shall be restored in the person of one Deliverer. The song ends with the Divine affirmation, in which Jehovah again uses the sign of day and night, and declares His determination to accomplish His purpose in spite of unbelief.
\p Next in order we have three prophecies delivered while Nebuchadnezzar and his army were round about the city. In the first the prophet foretold the success of Nebuchadnezzar and the consequent fall of Jerusalem, and described the manner of Zedekiah's death. The next is a denunciation of Zedekiah for having broken his covenant with the Hebrew servants. The prophet delivered the message of Jehovah, describing the sin and pronouncing judgment. In the last Jeremiah told the story of how the Rechabites, when put to the test, were true to their vow, and refused to drink. The purpose of the telling of the story was that the prophet might put into contrast with it, the sin of Judah. The sons of Rechab had been true to the command laid upon them by their father. Judah had been untrue to the perpetual messages of Jehovah. Upon Judah, therefore, evil should come, while a gracious promise was made to the Rechabites.
\p Chapter thirty-six constitutes a break in the historic method of the prophecy, and gives us the account of how the prophecies of Jeremiah against Judah and Jerusalem were committed to writing. In the fourth year of Jehoiakim Jehovah commanded Jeremiah to write. He obeyed by dictating to Baruch. In the following year, the fifth of Jehoiakim, Baruch read the writings in the hearing of all the people. He next read them by special invitation to the princes, who in alarm advised Baruch and Jeremiah to hide. Finally they were read by Jehudi to the king, who in anger mutilated the writings and destroyed the roll. It is possible to mutilate and burn a writing, but not to destroy the word of Jehovah. Jeremiah again dictated, and Baruch wrote, but this time many other words were added.
\p The final movement in the section of the book devoted to the prophecies before the fall of Jerusalem consists of a history of the siege. Jeremiah is first seen as free. The army of Pharaoh had come forth out of Egypt, and the king hoped that it might aid him against Nebuchadnezzar. Then Jeremiah declared that there was no hope in that quarter. For the moment events seemed to contradict his prophecy, as the army of the Chaldeans fell away. He left the city to go to Benjamin, and was arrested and imprisoned on the charge of falling away to the Chaldeans. After many days' imprisonment Zedekiah sent for him, and to him he delivered the same stern message, foretelling the victory of the king of Babylon. The issue of the interview was that Jeremiah was removed, still as a prisoner, into the court of the guard, and was there supplied with bread. He continued his foretelling of the doom about to fall upon the city, and as a result was cast into a loathsome dungeon. Through the intervention of Ebed-melech he was released from thence. Sadly perplexed, and almost distraught, Zedekiah again sent for him, and the prophet still insisted upon the truth of his declaration that the city should be taken by the Chaldeans. He therefore advised Zedekiah to surrender, and so save the city from burning, and himself from death, warning him that if he refused, even the women of his own household would heap reproaches upon him. The section ends with the story of the fall of Jerusalem, which the prophet had so long foretold. Nebuchadnezzar and his princes forced an entrance, and Zedekiah fled. He, however, was pursued and overtaken, his sons were slain before his eyes, and then his own eyes were put out, and he was bound in fetters and carried to Babylon. This was followed by the sack of the city. In the midst of the rout Jeremiah was protected, undoubtedly as the result of the overruling: of Jehovah, and he was commissioned specially to find Ebed-melech the Ethiopian, who had succoured him, and to declare to him that he also was under Divine protection.
\p Chapters forty to forty-four tell the story of Jeremiah and his prophesying after the fall of Jerusalem. The first movement in this section gives an account of the events immediately following, and of Jeremiah's protest against going into Egypt. The second chronicles the prophecies in Egypt. Released by Nebuzaradan, Jeremiah joined the remnant remaining in the land under the governorship of Gedaliah, who sought to restore order, urging the people to avail themselves of the privilege granted to them to settle in the land, he promising to abide at Mizpah in order to stand before the Chaldeans. In response to this invitation, many of them gathered from the distant places to which they had been scattered. The governor was warned by Johanan of the plot formed against his life by Ishmael, but he refused to believe the report. Ishmael through the basest treachery carried out his design, slaying Gedaliah and others, and leading captives away to the children of Ammon. Johanan, who had warned Gedaliah of his danger, rescued these captives, compelling Ishmael to flee, and prepared to go into Egypt. Before going, they sought counsel from Jeremiah, asking that he should inquire the will of Jehovah, and promising implicit obedience to whatever might be revealed. After ten days he delivered his message, telling them distinctly that the will of God was that they should not go into Egypt, urging them not to be afraid of the king of Babylon, declaring that Jehovah was with them, and that His purpose was one of mercy, and that they should return to their own land. With great solemnity, he warned them that if they went into Egypt, the judgment of God would fall upon them. He moreover charged them with dishonesty, in inquiring from him; and therefore, he foretold the certain judgment of God which would fall upon them.
\p As Jeremiah had foreseen, his word was not obeyed. They charged him with having spoken falsely under the influence of Baruch, and in rebellion passed over into Egypt. They compelled Jeremiah to accompany them, and his next messages were delivered there. The first of these consisted of a prophecy of the coming victory of Babylon over Egypt. The next was a fiery protest against the persistent rebellion of the people of God, in which he reminded them of the patience of God, of how His anger had already been poured out upon Jerusalem, and declared that the rebellious remnant which had found its way into Egypt should be wholly cut off. This message the men answered by a defiant and persistent word of rebellion, in which they misinterpreted their own history by declaring that all the evils that had fallen upon them had resulted from attacks made upon idolatry, and they deliberately declared their intention to continue their idolatrous practices. To this attitude Jeremiah replied by first answering their argument, declaring that their sorrows were the result of their idolatry, rather than, as they affirmed, the result of their turning from idols. Continuing, he declared that the judgment of God was determined against them, that they should be consumed, and only a small remnant should escape ultimately from Egypt. He ended by declaring that the sign of Jehovah to them should be the defeat of Pharaoh Hophra, and his handing over to those who sought his life.
\p The messages of Jeremiah to the chosen people end at this point, and there is inserted a special word to Baruch. It is evident that this faithful ally of the prophet had become depressed. He had manifestly hoped for great results, and was at once rebuked and comforted. He was charged not to seek great things for himself; and promised that his own life should be preserved.
\p The third and last section of the division containing the prophet's ministry is occupied with his messages concerning the nations. The first of these has to do with Egypt, and consists of two prophecies. The earlier one described the army of Egypt, in its preparation and advance, and declared that this was in reality the coming of the day of the vengeance of Jehovah. In general terms the prophet predicted the doom of Egypt. The second distinctly foretold the defeat of Egypt by Nebuchadnezzar, the king of Babylon. This visitation was that of Jehovah, and the agent was Nebuchadnezzar. The prophecy ends with the message of comfort to Jacob, who, while afflicted, is yet not to be utterly destroyed, but corrected by judgment.
\p The word concerning the Philistines was a foretelling of the coming against them of a scourge from the north, which would utterly break their power. In figurative language the prophet then described the sorrow which would overtake the proud, yet broken people.
\p The word of the Lord concerning Moab was one of judgment, which nevertheless closed with a gleam of hope. The judgment was described first from the standpoint of the scourge. The widespread extent of it was foretold, and the affliction and helplessness graphically set forth. The judgment was then spoken of from the standpoint of Moab, that is to say, the long security of Moab, and his freedom from affliction was recognized, as was also his self-confidence. In contrast with this, the judgment was announced. All his past security was to end, and his strength to vanish. Finally, in a long passage, full of tremendous power, the judgment of Moab from the standpoint of the on-looker was described. Surrounding nations were called upon to observe and to lament, while yet they recognized the justice of the judgment, as it was a punishment for Moab for the sin of magnifying himself against the Lord. The prophet himself, observing the judgment, broke out into mourning and lamentation, with sobs describing the desolation, until at last, in one brief sentence, he announced the promise of Jehovah, that finally He would restore the captivity of Moab, and indicated that until that time of the Divine intervention the judgment of Moab must continue.
\p Against the children of Amnion, Jeremiah raised a protest because their king was in possession of Gad. He declared that by the fierce judgment of war they were to be dispossessed and driven forth. The message ends with a gleam of hope, in which the prophet foretold the bringing again of the captivity of the children of Ammon.
\p Concerning Edom, destruction was foretold, in spite of her wisdom. The reference to wisdom in Teman would seem to be a satirical literary allusion to the fact that it was the birthplace of Eliphaz, the counsellor of Job. The destruction was described in figurative language, and the prophet declared, that notwithstanding the arrogancy and security of the people, Jehovah would bring them down into the dust. The destruction of Edom was intended to be a warning to the whole earth.
\p Damascus was described in her decay, and in the destruction determined against her by the Lord of Hosts. This reference to Damascus is brief, for it does not seem that in Jeremiah's time there was anything like intimate relationship of any sort between her and the chosen people. It is evident, however, that as his vision swept the horizon he saw that she also was within the circle of the Divine government, and that judgment was determined against her.
\p Kedar and Hazor represent the Arab peoples, the former such as were nomadic, the latter those who dwelt at settled centres, and yet not in walled cities. Against both of these Nebuchadnezzar, the king of Babylon, was to be the instrument of judgment.
\p The prophecy against Elam was one of judgment, ending once more with a gleam of hope. Of Elam nothing can be said with any certainty. It is evident, however, that in the far-reaching vision of Jeremiah she was seen as under the Divine displeasure, and consequently to he visited by the Divine judgment.
\p The last of the prophecies concerning the nations has to do with Babylon. Throughout the whole of Jeremiah's prophetic utterances, she has been seen as the instrument of God's judgment. Finally, on account of her own sin and corruption, that judgment must inevitably fall upon her. That is the great burden of this message. It is perfectly evident throughout that the prophet had in mind the nations of Judah and Israel, and what he said concerning Babylon had its direct bearing upon these as the people of God. The prophecy falls into two parts, the first foretelling Babylon's doom and Israel's delivery; the second indicating Israel's responsibility in view of this doom determined upon Babylon. In general terms the prophet announced the coming overthrow of Babylon, and described the repentant return of the children of Israel and Judah. He then more definitely described the destruction of the city of Babylon. A confederacy of nations would come against her, and destroy her, and that because she had rejoiced and been wanton in her dealing with the people of God. That people, though scattered and driven away, would be gathered and restored, while the iniquity of Israel and the sins of Judah would be pardoned. The prophecy increased in power as it proceeded, and Jeremiah foretold the completeness of the overthrow. There was to be the utter humbling of her pride, and the absolute destruction of her power. The instrument of the destruction would be a people from the north, but the judgment would be that of the invincible Jehovah. In the second movement the prophet again declared the determination of Jehovah to bring about the complete overthrow of Babylon, in order to ensure the deliverance of His people. To emphasize this, he described the invincible power of Jehovah, as Creator and Sustainer of the world, in the presence of Whom man is vanity. He thereupon described the judgment, first recognizing that Babylon had indeed been an instrument in the hand of Jehovah for the accomplishing of His judgments, but proceeding to declare that Jehovah was now against Babylon, and that therefore she must become a desolation without inhabitant, repeating finally the truth that the purpose of His judgment was the deliverance of His people. Upon the basis of these great declarations Jeremiah, in the name of Jehovah, made his appeal to the people of God, urging them to escape from the midst of BabyIon, and declaring again the certainty of her doom. The prophecy concerning Babylon closes with an account of the charge which Jeremiah gave to Seraiah to write these words and read them in Babylon. Here the words of Jeremiah end.
\p The last chapter consists of an historical appendix, written, as the final words of the previous chapter show, by another hand. It first repeats in brief form the story of the capture of the city, and chronicles the oppression of the people which followed. A list is then given of Nebuchadnezzar's captives, and the story of Jehoiachin's position in Babylon is told.
\periph - Lamentations
\ms1 Lamentations of Jeremiah
\h1 Lamentations
\h0 Of Jeremiah
\p In the Septuagint the Lamentations are prefaced with these words: "And it came to pass, that after Israel had been carried away captive, and Jerusalem made desolate, Jeremiah sat weeping, and lamented this lament over Jerusalem, and said, ..."  This serves to show that, long before the coming of Christ, they were considered by Jewish scholars to be the work of Jeremiah.
\p In his prophecy Jeremiah is revealed as a man having a keen sense of the righteousness of judgment because of sin, and yet overwhelmed with sorrow for his people. Throughout the whole of his ministry he shrank from the difficulty of his work, and yet manifested heroic loyalty to the will of God. In this brief book of Lamentations the spirit of the man is strikingly revealed. There is no exultation over the fulfilment of his predictions; and there is a twofold loyalty manifest throughout, first to God in the confession of sin, and then to his people in the expression of their sorrow.
\p The chapter-division of the book is the natural one. It consists of five poems, the titles of which may thus be written:
\li1 The Solitary City (i.);
\li1 the Sources of her Sorrow (ii.);
\li1 the Prophet's Identification (iii.);
\li1 the Desolation (iv.);
\li1 the Appeal out of Sorrow (v).
\s1 A. The Solitary City
\p In this poem there are two movements. The first describes the desolation of the city as to her relationships with other nations, and as to her internal condition, declaring the cause to be that she "hath grievously sinned." In the second the city personified bewails her affliction, appealing to the passer-by, and describes her sorrow; she then confesses the justice of the desolation which has overtaken her, appealing to Jehovah for sympathy and deliverance.
\s1 B. The Sources of the Sorrow
\p In the second poem the prophet dealt with the sources of the sorrow. He first affirmed that it was the result of the direct action of Jehovah, and was manifest in material and spiritual judgments. He then broke out into a description of the affliction of iniquity, as to the actual sufferings endured, and the even more painful contempt of the nations. The poem ends with a double appeal: first that of the prophet to the people, in which he urged them to penitence; and secondly that of the people to Jehovah, in which they described their affliction.
\s1 C. The Prophet's Identification
\p In this central and longest poem Jeremiah identified himself completely with the experiences of his people. In the first movement, in language which throbs with pain, he described his own sorrows, recognizing, through all, the action of Jehovah, as the almost monotonous repetition of the pronoun "He" reveals. This recognition of the fact that judgment is the work of Jehovah, compelled the ending of this dirge by the affirmation of hope. The next movement is one of assurance, in which the prophet, having in the previous section recognized Jehovah's activity in judgment, now recognized His activity in mercy. This section ends with an expression of submission to judgment and a song of hope. The third movement is one of appeal, in which the prophet first recognized the justice of the Divine visitation, and then earnestly appealed to the people to turn to God in true penitence, ending with a declaration of his own sorrows. The final movement is one which first celebrates in song the deliverances already wrought for the prophet by Jehovah, and concludes with a declaration of his consequent assurance that God would jet act on behalf of His people.
\s1 D. The Desolation
\p The fourth poem is for the most part a dirge of desolation, which nevertheless ends in a song of hope. The prophet described the disaster in Zion, and the consequent degradation of the people, and then proceeded to show that the sins of the prophets and the priests constituted the cause of the disasters, and declared that these prophets and priests were therefore hated of the people. In the next place he showed how vain had been their hope of help from men, and described the remorselessness of their enemies. The last movement is a satirical address to Edom, and a declaration to Zion of coming deliverance.
\s1 E. The Appeal out of Sorrow
\p The final poem is an appeal to Jehovah. It first calls upon Him to remember, describing the actual desolation, the affliction of all classes, and the consequently prevalent sorrow. Then, affirming confidence in the abiding throne of Jehovah, it appeals to Him to turn them unto Him. The last word of this poem and collection is a wail out of the then present distress.
\periph - Ezekiel
\ms1 Ezekiel — The Prophet of Hope
\h1 Ezekiel
\h0 The Prophet of Hope
\p Of the prophet Ezekiel personally we only know that he was a priest, and the son of Buzi. If the expression "the thirtieth year" in the opening verse of the book refers to his age, which is probable, seeing that he was a priest, and that thirty was the age at which they commenced their work, he must have been twenty-five years of age when the captivity commenced. During the whole of thotoe years Jeremiah was exercising his ministry. This would account for the evident influence exercised upon Ezekiel by the teaching of Jeremiah. His method was superlatively that of symbolism. The book is full of visions, symbolic actions, similitudes, parables, proverbs, allegories, and open prophecies. He was the prophet who supremely looked through the then existing devastation to ultimate deliverance. Recognizing the fact of the reprobation of the people by Jehovah, and the righteousness thereof, he yet foretold a glorious restoration, basing his conviction upon his conception of the character of God. The main object of his prophesying would seem to have been the comfort of the exiles, and their preservation from the idolatry by which they were surrounded. The book falls into three main parts, the first describing how the word of the Lord came expressly to him, by visions and in a voice; the second dealing with the reprobation of the people of God; and the last foretelling their restoration, and indicating the methods by which it would be brought about. 
\p It may be divided thus:
\li1 the Prophet's Preparation (i.-iii.);
\li1 Reprobation (iv.-xxiv.);
\li1 Restoration (xxv.-xlviii.).
\s1 A. The Prophet's Preparation
\p The division dealing with the prophet's preparation falls into two sections, the first describing the visions he saw, and the second the voices he heard. The second and third verses, which are really parenthetical, may be treated as a title-page. This gives the date, states the fact that the word came expressly to him, and indicates the place in which he saw the visions and heard the voice.
\p The visions were inclusive visions of God. They proceeded in four manifestations. The first was that of a cloud swept into sight by a stormy wind, surrounded by brightness, and continually flashing forth in glory. The second was the appearance out of the midst of this fire, of four living ones, who moved in rhythmic unity. The third appearance was that of wheels which rotated in harmony with each other, and in co-operation with the movements of the living ones. The last appearance was that, first of a firmament over-arching the ceaseless activity of the living ones; above the firmament a voice was heard, and then the likeness of a throne was seen, and finally a Person was manifested, of the nature of fire, surrounded by a glory like that of the rainbow. In the presence of the manifested glory Ezekiel fell upon his face, and then heard the voice. This voice called him to listen, and then commissioned him to deliver the message of God to the children of Israel, charging him that he was to speak it whether they would hear or forbear. The commission was ratified by the symbolism of a roll handed to him, which he was commanded to eat. He obeyed, and found the roll in his mouth was honey for sweetness." Continuing, the voice announced to him what his equipment for the fulfilment of his mission would be, warning him of the difficulties awaiting him, promising him that he should be strengthened for his work, and charging him to be loyal to the word of the Lord. In an interval he was borne up by the Spirit, and carried to the midst of the captives, where he sat "astonied" for seven days. The word of Jehovah then came to him again, laying upon him his responsibilities anew. He was first reminded of the source of the message, and told that his first responsibility was that of hearing, and his second that of speech. He was called into the plain, where once again he saw the glory of Jehovah as he had seen it by the river. A double charge was again laid upon him, the first part of which was that of silence, and the second that of speech.
\s1 B. Reprobation
\p The second division of the book contains the messages of the prophet concerning the reprobation of the chosen nation. These fall into three parts. In the first, by symbol and speech, he described the results of reprobation in the second he declared its reason; and in the last he proclaimed its righteousness.
\p The results of reprobation were first symbolically set forth in four signs. These were immediately followed by general denunciations. Finally the coming judgment was dealt with at length, as to its cause and its process.
\p Ezekiel's first sign was that of a tile, upon which he portrayed a city, around which were depicted all the forces of a siege. His second sign consisted of a posture. For three hundred and ninety days he lay upon his left side, and for forty days upon his right, prophesying during the whole period against Jerusalem. The third sign was that of the food of which he partook during the period of the three hundred and ninety days. The fourth was that of the shaving of his hair from head and face. This hair was divided into three parts, a third was burned, a third was smitten with the sword, and a third was scattered to the wind. This last sign was carefully explained. The hair symbolized Jerusalem, and the treatment of it indicated the method of the Divine judgment against it.
\p These signs were followed by denunciations. The first foretold the coming judgment of the sword against the whole land, and the consequent scattering of the people. In this process of judgment a remnant would be spared, in order that the lesson might be learned. The prophet was charged to deliver this message of the sword with vehemence, and to make clear the fact that vengeance moved toward the purpose of making the people who had forgotten, know Jehovah. The second dealt with the fact of the completeness of the judgment. Its keynote was expressed in the words ''an end." The prophet declared that an end was determined upon the land, and upon the people; and that it should be accomplished by the act of God. He then proceeded to describe that end. Its first manifestation would be the paralysis of the people, so that although the trumpet was blown to the battle, and all was ready, yet none moved forward, being overcome by terror and grief. This paralysis would issue in poverty, not wholly in the absolute lack of silver and gold, but in the awful consciousness that these things were useless as means of deliverance from the wrath of Jehovah. All this, finally, would produce the confession of overwhelming perplexity, and no interpreter would be found. The second denunciation ended, as did the first, by indicating the purpose of the vengeance: "They shall know that I am the Lord."
\p The long prophecy, descriptive of the cause and process of judgment, came to the prophet as he sat in his own house in the presence of the elders of Judah. In its first movement it described the idolatry in Jerusalem, which was the sin to be visited with punishment. The prophet first saw the image of jealousy at the entrance of the inner court of the house of God. He then saw, through a hole in the wall, all secret abominations before which the elders of Israel were burning incense. In the third place he was shown the depravity of the women of Israel, who were seen weeping for Tammuz. Finally, in the inner court men were seen with their backs toward the Temple, worshipping the sun. On account of this utter corruption of the people, Jehovah would proceed in judgment.
\p The next section of the message reveals the fact of the Divine discrimination in judgment. A man with an inkhorn passed through the midst, and set a mark upon the foreheads of such as mourned the abominations. These were to be spared, while all the rest were to be slain. The vision appalled the prophet, and he cried out in intercession, but he was told that the sin of Israel and Judah was great, and therefore the punishment was irrevocable.
\p The prophet then described the process of judgment. He was first granted a preliminary vision. The man with the inkhorn gathered coals of fire from between the cherubim, and scattered them over the city. Out of the midst of visions of the glory of God, similar to those which he had seen by the river Chebar, this fire was taken.
\p Again the prophet saw the princes of the people devising iniquity; and, instructed of the Spirit, he uttered a denunciation of them, and declared God's vengeance against them. One of the princes died, as he prophesied, and he appealed to Jehovah in terms of intercession. This appeal was answered by the declaration that Jehovah would protect those scattered among the nations, that eventually they should be restored, but that vengeance would inevitably fall upon such as were persistent in their sin. Again there was granted to him a vision of the glory of God, but he saw it departing from the city. Returning from the height of these visions, the prophet uttered in the hearing of the captives all the things that the Lord had showed him.
\p He was next commanded, in the sight of these people, to act as an exile going forth from his country. In answer to the inquiry of the people as to the meaning of what he did, he foretold the capture of the people and the princes in Jerusalem, and their carrying away to Babylon. By the sign of his own method of eating and drinking, he was charged to foretell the desolations which would fall upon the inhabitants of Jerusalem. The people of Israel declared in proverbs the failure of prophecy, or the distance of its fulfilment; and Ezekiel was charged to announce that the things foretold would immediately be fulfilled.
\p The next movement in the prophesying was that of a denunciation of false prophets and false prophetesses. The evil inspiration of the former was described, and its disastrous effect declared. Their destruction was foretold, and its reason made clear. They had seduced the people by promising peace, when judgment was determined. The prophetesses had been guilty of the same iniquity for the sake of hire, and their judgment was equally sure.
\p Certain of the elders of Israel came to Ezekiel, and he was instructed by Jehovah to declare to them that, while idolatry remained in their heart, the only answer of Jehovah to them must be that of punishment.
\p This determined attitude of judgment was then explained to Ezekiel, first by a statement of principle. In days of wilful and persistent corruption men as righteous as Noah, Daniel, and Job could not prevent the operation of vengeance, but only save their own souls by their righteousness. The application of this to the sore judgments against Jerusalem would prove to the prophet how that all that the Lord had done had been not without cause.
\p This final word as to the results of reprobation Jeads naturally to the part of the prophecy dealing with the reason thereof. This reason is first set forth under two general figures; secondly, in the form of a riddle; thirdly, as an answer to a false excuse; and finally, in a great lament.
\p The figures were familiar, because they had been used by former prophets. The first was that of the vine, and the second that of the adulteress. As to the vine, the prophet declared its uselessness as a tree, and its still more pronounced uselessness when burnt; the intention of which declarations was to show that the only value of a vine is in the fruit it bears. The application of the figure was made immediately to Jerusalem, whose inhabitants were to be given to the fire on account of their trespass.
\p The second figure the prophet wrought out at greater length. It was that of Jerusalem, the faithless city, as an adulteress. Maintaining his figure throughout, he traced the history of the city. An abandoned child, born and forsaken, was found and nurtured by Jehovah. At maturity the child was taken in marriage, and loaded with benefits. Then as wife she trusted in her beauty, and turned to harlotry, in which she prostituted her husband's wealth. This harlotry had been worse than the common, in which the harlot receives gifts, in that in this case she had bestowed gifts to seduce others. The punishment of the adulteress was that of stripping and shame. Yet this very process was intended to produce in the heart of the sinning city the shame of repentance. The last movement is one in which the prophet foretold the restoration of the wife by the remembrance of the covenant and its re-establishment by Jehovah.
\p The prophet then, commanded by Jehovah, put forth a riddle. A great eagle came upon Lebanon, took off the top of the cedar; carried away the seed of the land, and planted it in a fruitful soil, where it became a spreading vine. Toward a second eagle it bent its roots, that he might water it. The vine was denounced for this act of treachery, its judgment being that it should be plucked up by the roots, and withered by the east wind. The riddle was then explained. The first eagle was the king of Babylon, who carried away the king, and planted the seed royal in Babylon. The second eagle was the king of Egypt, whose help Zedekiah sought, and who was punished by Jehovah in consequence. The riddle ended with the promise of Jehovah that He would ultimately plant again a cedar in the mountain of the height of Israel, and as a result there should be universal recognition of the activity of Jehovah.
\p The people at this time were quoting a proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge," by which they intended to lay the blame of their present suffering upon their fathers. The truth of this the prophet denied, first by illustrations, declaring that the righteous man lives, that the wicked son of a righteous man dies, that the righteous son of a wicked father lives. He then stated the principle that God deals with individuals directly, and consequently that the sinner, turning to righteousness, should live; and the righteous man, turning to sin, must die. Then in the name of Jehovah he appealed to Israel to turn from transgression, and declared that God had "no pleasure in the death of him that dieth." 
\p The final movement in this section is that of the lament of the prophet over Jehoahaz, in which he first described Judah, the lioness mother, and the captured whelp; then over Jehoiachin, the second whelp, and his capture; finally, over Zedekiah, whose mother, Judah, was like a vine plucked up, and destroyed by fire proceeding out of her rods, that is, from her children.
\p In the next section we have a series of prophecies, showing the righteousness of reprobation. This was first vindicated to the elders; secondly, celebrated in the song of the sword thirdly, declared in a description of the utter evil of the city; fourthly, shown in a description of the sins of Samaria and Jerusalem; and finally, manifested in a description of the destruction of the city.
\p Certain of the elders of Israel came to inquire of the Lord, and Ezekiel was commissioned to answer them. This he did, first by reviewing their past history, and showing how God had dealt with them for His name's sake, in delivering them from Egypt; in delivering them in the wilderness; and in sparing them there. He then examined the relation of the present sin to the past. The fathers had sinned in the land; so also had the sons; and consequently they were punished. He then foretold the future. The Lord God, by a mighty hand, would gather His people to the wilderness and discipline them, and sanctify His name among them. As a result, Israel would be restored, and Jehovah's name sanctified among the nations; and all this for His name's sake.
\p The prophet was then commissioned to prophesy against the forest of the south, that a fire should be kindled in it. Not understanding the meaning of the message, he made his appeal to God, that men would say to him that he was a speaker of parables, and immediately the explanation was given. The sword of Jehovah was about to proceed against the land of Israel. The prophet's anguish in the presence of the judgment was to become a sign to the people. All this prepared the way for the song of the sword, in which in graphic language the process of its sharpening, and its readiness for use were described; and its commission was uttered. The song was immediately followed by an interpretation, announcing that the king of Babylon was coming against the city, and the prince of Israel was to be degraded by Jehovah, who would overturn until the coming of the rightful king. This interpretation was followed by a brief address to the children of Ammon, who had drawn the sword, commanding them to sheathe it, and declaring the judgment decreed against them.
\p The next movement described the utter evil of the city. Its fundamental sins of bloodshed and idolatry were named, and the resultant evils of oppressions by princes, irreligion, lewdness, and greed were described. On account of these things, the judgment of Jehovah would be terrible, and would proceed to purpose which was illustrated under the figure of the furnace into which Israel was cast. Again the prophet described the corruption of the inhabitants, first in general statement, in which he described a land with no water, having no teaching; and the springs as polluted, having no prophets; and then proceeded to make particular charges against priests, princes, prophets, people. He concluded by describing the utter hopelessness of the case. There was no man to stand in the gap. Therefore the fire of wrath must proceed upon its way.
\p The next prophecy dealt with the sins of Samaria and Jerusalem under the figure of two women, Oholah and Oholibah. Samaria was charged with unfaithfulness in her confederacy with Assyria and Egypt, this being the cause of her judgment. Jerusalem was charged with unfaithfulness with Assyria, with Babylon, and with Egypt, this being the cause of her judgment. In other terms the prophet declared their sins. They were guilty of idolatry and bloodshed, profanation of the sanctuary, and unholy alliances. Returning to the figure, he declared them to be worthy of judgment by righteous men, of stoning by consent of the assembly, in order that the land might be purged.
\p Under this section the last prophecy described the destruction of the city. This was first done under the parable of the caldron set upon a fire, filled with water, and made to boil, which symbolized the coming destruction of Jerusalem and its people.
\p The prophet was then bereft of his wife, and commanded not to mourn, in order that he might be a sign to the people of coming judgment. Ezekiel was then told that the news would be conveyed to him of the fall of the city, and that in that day his mouth would be opened, and he would be able to speak with assurance the messages of Jehovah.
\s1 C. Restoration
\p The last division of the prophecy deals with the subject of the ultimate restoration of the chosen nation. It falls into three sections. The first has to do with the nations; the second with the Nation; and the last describes the restored order.
\p The prophecies concerning the nations fall into three groups. The first pronounced the doom of four, the second the doom of two, and the third the doom of one.
\p The doom of four dealt with Ammon, Moab, Edom, and Philistia. Ammon had mocked the people of God in the day of their desolation, therefore they were to be destroyed. Moab had rejoiced in the degradation of Judah, therefore judgment was determined against it. Edom had been brutal in her treatment of Judah, and therefore was to be made desolate. Philistia had taken vengeance with perpetual enmity, and therefore vengeance was determined against her. Each of these dooms ended with the same thought—that these people by judgment should know Jehovah.
\p The doom of two dealt with Tyre and Zidon, but principally with Tyre. Concerning her the prophet first made a general statement describing her sin and the judgment determined against her, declaring that the purpose was that she should know Jehovah. He then described in detail the destruction of the city by Nebuchadnezzar, and foretold the lamentation of the princes over her downfall. At the command of Jehovah, Ezekiel then took up a lamentation for Tyre, which first described her commercial supremacy and enterprises, and then in language full of force foretold her commercial ruin. The prophecy concerning Tyre ended with a message to its prince, and a lamentation for its king. To the prince the prophet declared his sin to have been that of pride, which thought of himself as a god, and boasted accordingly. His judgment was to be, that by humiliation and destruction, even to the pit, he should learn that he was a man, and not God. The lamentation concerning the king of Tyre first described his glory, and his appointment by God to his original position. The prophet then described his sins, and their consequent judgment. Unrighteousness was found in him, and therefore he was cast out of the mountain of God. Pride filled him, therefore he was cast down in the presence of kings. For the multitude of his iniquities a fire devoured him, and he was burnt to ashes.
\p Judgment was to fall upon Zidon that she might know the Lord; and that there should be no more a pricking brier to the house of Israel. Immediately following this prophecy dealing with the doom of two is a brief parenthesis describing the restoration of Israel; the prophet declaring in the name of Jehovah that she should be gathered and settled, in order that her people should know that Jehovah was their God.
\p The doom of one had to do with Egypt. It consists of seven prophecies, which are placed here, not in the order of their delivery. Throughout these prophecies the purpose of judgment is constantly declared to be that of making Jehovah known. The first is against Pharaoh, and all Egypt. His sin the prophet declared to be the pride which claimed the river as his own creation, and the doom he poetically described as the taking of Pharaoh as a great fish out of his river, and casting him upon the land. That doom he then proceeded to foretell as the coming of a sword upon the land of Egypt, and the scattering of its people among the nations. After forty years he declared that Jehovah would gather them again, and in their own land make them a people degraded, no more to rule over the nations. The second prophecy foretold that the instrument of judgment should be Nebuchadnezzar, and the capture of Egypt would be his wage for the defeat of Tyre. The third prophecy described the process by which Nebuchadnezzar would accomplish this purpose of Jehovah. His stroke would fall on the multitudes, on the idols, on the cities. The fourth prophecy was directed against the power of Pharaoh, and declared that the Lord would break his arms, and strengthen those of the king of Babylon for the accomplishment of His purpose. The fifth prophecy was against the greatness of Pharaoh. That greatness was first described as that of a stately cedar in Lebanon, and then its destruction was foretold, first under the same figure, and then by a graphic and awful picture of the descent of Pharaoh into Sheol. The sixth prophecy was a lamentation for Pharaoh, in which his doom was first described, and then its widespread effect. Again the prophet declared that the destruction of Pharaoh and of Egypt would be brought about by the sword of the king of Babylon. The seventh prophecy was a wail for the multitudes of Egypt, in which the descent to death is portrayed, and all the companies of the dead from among the nations are represented as companions of Pharaoh and his hosts in the under-world.
\p Ezekiel next delivered a series of messages concerning the chosen nation. The first described the watchman; the second dealt with shepherds, false and true; the third set forth the new order; the fourth consisted of a vision of the valley of bones; and the fifth dealt with the last enemy.
\p The first message to Israel described the function and responsibilities of the prophet under the figure of a watchman. The duty of the watchman was to give warning of the approach of a foe. Ezekiel occupied that position. He was charged to declare to the people in the midst of their sins that Jehovah had no pleasure in the death of the wicked, and that they were to remember their responsibilities. Past acts of righteousness would not atone for present trangression. Past sin would be pardoned if the sinner turned to Jehovah. Upon the basis of this announcement the prophet defended Jehovah against the people who charged Him with being unequal in His ways. Immediately upon the delivery of this message fugitives who had escaped from the sack of Jerusalem came to the prophet. He was prepared and commissioned to deliver to them the message of Jehovah. The attention of the people was aroused, but they were disobedient to his voice.
\p The next prophecy dealt with the one Shepherd. Its first movement was an indictment of the false shepherds, through whom the evil things had happened to the chosen people. They had cared for themselves, and neglected the flock, with the result that the flock was scattered and devoured. Therefore Jehovah was against the shepherds, and required His sheep at their hands. This indictment was followed by a description, full of beauty, of Jehovah's method of deliverance. He Himself would come to search for His sheep. His government would proceed in strict discrimination and righteous administration.
\p The message ended with the promise of the appointment of the one Shepherd under Whose rule order would be restored, blessing would be bestowed, and peace established.
\p The prophet then described the new order by contrasting Mount Seir with the mountains of Israel. The sin of Mount Seir had been that of perpetual enmity, and its judgment would be that of perpetual desolation. Its guilt had been that of the possession of Jehovah's land, and its punishment would be that of dispossession. The mountains of Israel were to be delivered from their enemies, and to be made abundantly fruitful. This prediction the prophet was charged to explain by affirming the fact that their own sin had been the reason of their sufferings, and by declaring that for the sake of His holy name they would be restored. A description of the method of restoration followed. The people were to be gathered from all countries, and cleansed from filthiness, and spiritually re-made. The results of restoration would be that they should dwell in their own land, and in place of desolation there should be fruitfulness. The conditions of restoration were that Jehovah would be inquired of for these things, and its purpose that He should be known.
\p There was now granted to the prophet the great vision of the valley filled with bones. Over these bones he was commanded to prophesy. He obeyed, and beheld the bones coming together, and being clothed with sinews and flesh. Again he was commanded to prophesy to the wind. He obeyed, and saw the corpses in the valley stand upon their feet, a living army. This vision was the outcome of a proverb in which the people had declared, "Our bones are dried up, and our hope is lost, we are clean cut off." The application of the vision was made in the declaration that God would bring His people from their graves, and make them live. Having thus foretold the renewal of the people, the prophet was commanded to take two sticks and join them into one, and to declare to the people, by an explanation of his action, that God would gather the scattered ones from among the nations, and make them one under the dominion of a new king, and within the terms of a new covenant.
\p The final message concerning the nation dealt with matters far removed from the times of the prophet. He described the final antagonism of Gog, who with his allies would gather, under Divine compulsion, and in malice, against Israel. The prophet declared that this coming would be against Jehovah. He then proceeded to foretell the antagonism of God to the gathered hosts. The destruction of the enemy would be brought about by the act of Jehovah, completely and terribly; and the issue would be the restoration of the whole house of Israel.
\p The final movement in the prophecies of restoration described the restored order, and dealt with the Temple, Jehovah, the service of the Temple, the river, the land, the people, and the city.
\p Fourteen years after the sack of Jerusalem, Ezekiel was given visions of the ultimate restoration of the scattered and desolate people. His description of the new Temple commenced with the courts, of which he described the outer and the inner. Passing to the Temple proper, he portrayed it first from the outside, describing the actual Temple, with its holy place, and holy of holies; then the side-chambers, finally the separate building; ending with general dimensions of the inner court, the house buildings, and the separate building. He then gave a description of the internal woodwork and ornamentation. Returning to the buildings, he described the chambers in the inner court, and their uses, ending with external measurements of the whole.
\p His next vision was that of the return of Jehovah to His house. The visions which he had seen by the river Chebar appeared again, and all the glory moved into possession of the new Temple. Again he heard the voice declaring that Jehovah had taken up His abode in the house, and that Israel should no more defile His holy name. Then follows a parenthesis, which chronicles the charge delivered to the prophet to show this house of future glory to the house of Israel, that she might be ashamed of her iniquities. The prophet then described the ordinances of the altar, giving its measurements and the arrangements for its consecration.
\p The next section described the service of the new Temple. The gate by which the God of Israel entered would be kept shut. The place of the prince was appointed, and the prophet was charged to pay careful attention to the instructions concerning the ordinances of the house. No aliens would be allowed to minister therein. The Levites would be restored to the service of the sanctuary, and the priests to their sacred offices. Careful instructions were given for the support of priest, Levite, and prince. The duties of the prince would be to provide for the offerings. The actual services were next set forth. The feasts, the Sabbaths and months, the freewill offering, the daily burnt-offering, were all arranged for. Instructions were given concerning the inheritance of the sons of the prince, and the prophet was shown the boiling-houses.
\p The prophet was brought back again to the door of the house, and there beheld the wonderful symbolic river proceeding under the threshold past the altar. He watched it in its course, and observed its marvellous growth and its life-giving effect.
\p The new boundaries and divisions of the land were next described, and careful instructions were given concerning the disposition of the people. At the centre was the sacred land, occupied by priests and Levites, the city, and the prince. To the north places were appointed for Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah; and to the south places for Benjamin, Simeon, Issachar, Zebulun, and Gad.
\p The last vision granted to Ezekiel was of the city in the south of the sacred land. Its gates and dimensions were given; and the final words of this prophet of hope announced the name of the city, Jehovah-shammah, "The Lord is there."
\periph Daniel
\ms1 Daniel — Prophet of Interpretation
\h1 Daniel
\h0 Prophet of Interpretation
\p Daniel was carried away into captivity before Ezekiel, having been among the number of those captured by Nebuchadnezzar in his first invasion, in the third year of Jehoiakim. His whole life from that time would seem to have been spent in Babylon. His personal history is a remarkable one, in that notwithstanding the fact that he was of the captive race, he rose to positions of power in three kingdoms, those namely of Babylon, Media, and Persia; and this, moreover, not as the result of any deflection from unswerving loyalty to the God of his fathers. His prophecies deal in detail far more fully with Gentile nations than with the history of the Hebrew people. In the midst of the densest darkness he was the medium through which the light of the Divine government shined. His ministry was exercised largely in the atmosphere of visions, and its nature was that of interpretation.
\p The first half of the book is occupied with historic matter, giving us pictures of the times and conditions in which he lived. The second half of the book deals with visions and their interpretations, and thus constitutes his prophetic message.
\p The book thus falls into two divisions:
\li1 the Historic Night (i.-vi.);
\li1 the Prophetic Light (vii.-xii.).
\s1 A. The Historic Night
\p During the reign of Nebuchadnezzar, Daniel came into favour and power. The king would seem to have been impressed by the people he had conquered, and desired that some of the choicest of their young men should be included among his own confidential servants. Among those selected were four specially named, and among the four, Daniel. These were set apart for training and preparation for the fulfilment of their official duties. This training lasted for three years, and included special physical attention, their food and drink being supplied from the king's table. Daniel at once manifested his strength of character in the purpose he formed to abstain from the king's meat and wine. His attitude was characterized by courtesy, and he asked for a ten days' test. The test vindicated his purpose, and Daniel and his friends were allowed to proceed with their training. At the end of that training they were presented to Nebuchadnezzar, approved by him, and appointed to positions in the kingdom.
\p In the second year of his reign Nebuchadnezzar, troubled by dreams, called together his magicians, and sought their interpretation. Their difficulty consisted in the fact that he could not tell them his dream, and demanded that they should discover it and interpret it. Being unable to do so, he was furious, and commanded their destruction. In this decree the Hebrew youths were involved. Daniel sought an interview of the king, and asked for time, promising to show the king the interpretation of his dream. This being granted, he at once gathered his friends together, and they betook themselves to prayer. In answer to that prayer the secret was revealed to him in a vision of the night. He then stood before the king, and first, in language full of confidence and dignity, ascribed to God the glory of the interpretation he was about to give; exonerating the wise men from any blame in their inability to interpret the dream. He then vividly described the image of the king's dream, and proceeded to an interpretation of its meaning. Tracing the progress of events through the successive kingdoms of Babylon, Media, and Persia, Greece, Rome, the ten kingdoms, and the final setting up of the kingdom of heaven, he showed that there would be a process of deterioration. This interpretation carried conviction to the mind of Nebuchadnezzar, who at once recognized the supremacy of God, and rewarded Daniel by setting him over the province and the wise men.
\p The next story is that of the pride of Nebuchadnezzar in setting up in the plain of Dura a great image of gold. There may have been a connection between this and the interpretation of the dream which Daniel had given. The head of gold in the image of Nebuchadnezzar's dream symbolized Babylon. Nebuchadnezzar's image was all of gold, and perhaps revealed his conception of the power of Babylon. To this he commanded all peoples to bow down in worship. This would also explain the attitude of the dauntless three who declined to bend their knee to the image. In the first place it was an act of idolatry; and moreover, such obeisance on their part might have been construed into a recognition of the continuity of the power of Babylon, of which the Divine revelation to Daniel had predicted the downfall. With splendid heroism they cast themselves upon God, and were supernaturally delivered from the fierce fire of the furnace. This deliverance more deeply impressed Nebuchadnezzar, and he made a decree that no word should be spoken against the God of Shadrach, Meshach, and Abednego, and promoted them in the province of Babylon.
\p The last story connected with the reign of Nebuchadnezzar consists of the king's own manifesto, setting forth the dealings of the Most High God with him. It opens with an ascription of praise, then proceeds to tell the story of his own humbling before God, and ends with a description of his restoration, and a final ascription of praise. In the midst of his prosperity he had a dream which filled him with fear, and his magicians were unable to interpret it to him. Again he sent for Daniel, and minutely described his vision of the tree growing to great height, and then cut down, so that only roots and stump were left. Daniel "was astonied," evidently because he saw the application of the dream to the king. He nevertheless, in loyalty to truth, interpreted to him its meaning, declaring that he, by the decree of the Most High, would be driven out a madman from the ways of men for a long period, and appealing to him to turn from sin. A year later the dream was fulfilled. In the midst of a proud boast he was stricken with madness. Finally restored to reason, he recognized the God of heaven, and was restored to his kingdom, and uttered the praise of the Most High.
\p The next scene is cast in the reign of Belshazzar. A man of profligate habits, he had succeeded to the throne of his father. In the midst of a great carousal there appeared to him a mystic hand, writing on the wall his doom and that of his kingdom. Again the wise men were unable to interpret the meaning; and Daniel, who evidently was not now in proximity to the king, who did not seem to know him, was sent for. The attitude of Daniel before him was full of dignity and heroic loyalty to God. With clear, incisive words he first declined all the king's gifts, and then charged upon him his guilt. Continuing, he proclaimed God as seated high over the thrones of earth and interpreted the writing as indicating God's knowledge of the kingdom and His determination to end it; His estimate of the king; and finally the future of Babylon, as divided among Medes and Persians. With dramatic and terrible force the story declares, "In that night Belshazzar the Chaldean King was slain. And Darius the Mede received the kingdom."
\p The last scene in the historic portion is in the reign of Darius. Having come into the kingdom, he appointed Daniel as one of three presidents, and proposed to set him over the whole realm. This naturally stirred up jealousy in the hearts of the other presidents and satraps, who with great cunning planned his downfall. Knowing that they would be unable to find occasion against him, save in the matter of his relation to God, they induced the king to sign a decree which would necessarily involve Daniel. His loyalty never swerved; he continued to observe those acts of worship which had been his custom. Against the desire of the king, he was cast into the den of lions, and was supernaturally delivered. This deliverance issued in a proclamation made by Darius, and Daniel prospered through his reign, and in the reign of Cyrus.
\s1 B. The Prophetic Light
\p During the reign of Belshazzar two visions were granted to Daniel, which constituted the prophetic light of that particular period. The first of these was of four beasts arising from the sea, the last of which had ten horns. In the midst of these there arose another, which destroyed them. The vision then became that of the setting of thrones, and the appearing of the glory of One Who overcame the beasts, and received dominion, and glory, and a Kingdom. These visions troubled Daniel, but an interpretation was given to him, first in general terms. The beasts symbolized four kings, and the final vision indicated that the saints of the Most High should yet receive and possess the Kingdom for ever and for ever. A particular interpretation of the meaning of the fourth beast, and the horns, was vouchsafed to him; and the ultimate value was again declared to be the government of Jehovah, and the final establishment of His Kingdom over all others. The whole matter troubled the prophet, but he kept it in his heart.
\p Two years later another vision came to him. It was that of a ram with two horns pushing westward, northward, and southward. As he watched, a he-goat attacked the ram, and overcame him, and magnified himself. Four horns appeared, out of one of which there came another, which grew until it had broken down the sanctuary. A voice of a holy one inquired as to how long this should continue, and the answer was given to Daniel. Again he pondered the vision, and sought to understand it, and an interpretation was granted to him. The two-horned ram represented the united power of Media and Persia; the rough he-goat was the king of Greece. Against him a fierce one should arise, succeeding through policy, but ultimately being broken without hand. The effects of the vision upon Daniel was such that he fainted, and was sick. Being restored, he continued to fulfil his office in the kingdom, until the hour came in which, as we have already seen, he interpreted the writing to Belshazzar, and Darius succeeded to the throne.
\p In the first year of the reign of Darius, Daniel became conscious that the seventy years of judgment upon Jerusalem, foretold by Jeremiah, were drawing to a close. He set himself to personal prayer and penitence on behalf of his people, making confession of their sin, and pleading their cause. He besought the Lord that the reproaches which had fallen upon Jerusalem might be put away, and as the men of vision had so often done, he based his plea upon the honour of the name of the Lord. In the midst of this intercession Gabriel came to him, declaring to him first of all that he was "greatly beloved," urging him to consider the matter, and understand the vision. He then made a revelation to him concerning the Divine programme. Seventy weeks were decreed upon the people and the city. These were divided into three periods, the first of seven weeks, the second of sixty-two weeks, and the third of one week.
\p The last things were revealed to Daniel in the reign of Cyrus. In the third year of his reign Daniel was mourning and fasting for three weeks. Following this morning there appeared to him, as he was by the river Hiddekel, a Person glorious in appearance, in the presence of Whom he was reduced to weakness, and evidently filled with an overwhelming sense of awe. This glorious One touched him, and then addressed him in words full of tenderness, and subsequently gave him a prophetic history of what should befall his people in the latter days.
\p That history dealt first with Persia, showing how there should be three kings, and yet a fourth "richer than they all." It then foretold the coming of a mighty king whose kingdom would be divided after his death. Proceeding, it described the conflict between the kings of the north and they of the south in the centuries following, until there should arise one contemptible in person, but gaining the kingdom by flatteries. The reign of this one, undoubtedly Antiochus Epiphanes, is described at greatest length. The last things were then foretold; the coming of Michael, and the subsequent time of trouble; beyond that the resurrection, and the advent of a new age. Daniel was charged to shut the book and seal it to "the time of the end." In mystic language he heard the man clothed in linen swear "by Him that liveth" that these things should be for ''a time, times, and a half." Being filled with a sense of mystery, he asked what would "be the issue of these things"; and was answered that the words were "shut up and sealed till the time of the end," and assured that to such as waited there would be blessing, and that he would rest, and yet stand in his lot at the end of the days.
\periph Hosea
\ms1 Hosea — Spiritual Adultery
\h1 Hosea
\h0 Spiritual Adultery
\p Hosea dated his prophesying by giving the names of four kings of Judah and one of Israel. This reveals a remarkable length of prophetic utterance. His voice was heard in reigns which covered no less a period than one hundred and twenty-eight years. The probability is that he exercised his ministry between sixty and seventy years. The period covered was undoubtedly the darkest in the whole history of the kingdom of Israel. Political life was characterized by anarchy and misrule. The throne was occupied by men who obtained possession by the murder of their predecessors, and the people were governed by military despotism. Foreign alliances involved the nation in inextricable confusion. These alliances, moreover, resulted in the introduction of the corrupting influences of Syrian and Phoenician idolatry. The conditions were terrible in the extreme; luxurious living, robbery, oppression, falsehood, adultery, murder, accompanied by the most violent intolerance of any form of rebuke.
\p In the first part of the book we have an account of the preparation of Hosea for the delivery of his messages, and in the second part a condensed epitome of his prophetic utterances.
\p The prophecy falls into two divisions—
\li1 The training of the Prophet (i.-iii.);
\li1 the Teaching of the Prophet (iv.-xiv.).
\s1 A. The Training of the Prophet
\p In the account of the training of the prophet for his work there are three distinctly marked movements—his domestic life and national conscience; his home tragedy, a revelation; and his dealing with Gomer, a command and a revelation.
\p The statement, "When the Lord spake at the first,'' is a declaration made by Hosea long after the event. Looking back, he understood that the impulse which resulted in heart agony was also part of the Divine method of teaching him. There is no reason to believe that Gomer was outwardly impure in the days when Hosea married her. In the picture of the domestic life which follows, the supreme matter is its revelation of Hosea's national conscience. There were born to him three children, and in the naming of them he revealed his conviction concerning the condition of his people. While this was a dark outlook indeed, yet the section ends with words which show that the prophet's faith was unshaken in the final fulfilment of the first Divine purposes, in spite of all contradictory appearances.
\p No details of the unfaithfulness of Gomer are given; but in the second movement the prophet is seen nursing his own agony, and by that process learning the true nature of the sin of his people as God knew and felt it. All that Hosea said concerning Gomer was also the language of Jehovah concerning Israel. As she had violated her covenant with him, so had Israel with Jehovah. In the latter part of the section the prophet speaks for Jehovah only, the tragedy in his own life being the background of illustration. The Divine attitude was that of the severity of love, which determined upon stern measures in order ultimately to win again the sinning and wandering people.
\p Hosea was taught the truth of the tenderness of the Divine heart by the command of Jehovah to love, and find, and restore his sinful and wandering bride. Through his obedience he entered into fellowship with the amazing tenderness of God, and was thereby prepared for the delivery of the messages which followed.
\p The method of his training for work may thus be summarized. Out of his communion with God in the days of prosperity he was able to see the true condition of his people. He was conscious that on account of their sin, the judgment of Jehovah threatened them; that on account of their obstinacy, mercy was not obtained; and that the issue of all could only be that they should be a people cast out from their place, power, and privilege.
\p Out of his own heart agony he learned the true nature of the sin of his people. They were playing the harlot, spending God's gifts in lewd traffic with other lovers.
\p Out of that personal suffering he came to an understanding of how God suffered over the sin of His people, because of His undying love.
\p Out of God's love, Hosea's new care for Gomer was born; and in the method God ordained for him with her, he discovered God's method with Israel.
\p Out of these processes of pain there came a full confidence in the ultimate victory of love.
\p Thus equipped he delivered his messages, and through them all there sounded these deepest notes of sin, of love, of judgment.
\s1 B. The Teachings op the Prophet
\p In any attempt to analyze and tabulate the teaching contained in this second division of the book, it must be remembered that the prophetic utterances cannot be treated as verbatim reports. As they here appear, they are rather the gathering up of the notes or leading ideas of a long period of preaching. In our analysis the method is that of indicating, not the periods at which the messages were delivered, but rather their subject-matter.
\p They fall into three distinct cycles, dealing with pollution and its cause; pollution and its punishment; and the love of Jehovah.
\p In dealing with pollution and its cause the prophet first preferred a general charge against the nation. Israel was summoned to attend and hear the word of the Lord because He had a controversy with the inhabitants of the land. The charge made was that of the absence of truth and mercy and knowledge of God, and the consequent widespread existence of all kinds of evil. The result was to be seen in the mourning land, the languishing people, and the fact that man's dominion over nature was lost.
\p The prophet next declared the cause of the sin and more carefully described the results. The cause was that of the pollution of the priests. Priest and prophet stumbled, and the people were destroyed for lack of knowledge. As the priests multiplied they sinned, and their glory was changed to shame. The result was the pollution of the people. Following the example of the priests, had issued in lack of understanding. The prophet declared that God would not punish for the smaller offence of physical harlotry, but for the more terrible outrage of spiritual adultery which lay behind it. In this connection he counselled Judah to take warning by the terrible example of Israel.
\p Having thus declared the cause of pollution, the prophet's next message was specially addressed to priest, people, and king. First to the priests and the king as leaders and responsible, though the people were included as having followed the false lead. The message affirmed the Divine knowledge of the condition of affairs, and announced the inevitable judgment which must follow. A threefold method of judgment was indicated. First that of the moth and rottenness, which is slow destruction; secondly, that of the young lion, which is strong devouring judgment; and finally, that of withdrawal, which is the most terrible of all. The section closes with the plaintive plea of the prophet which constituted his appeal in consequence of the judgment threatened. In its local application it was a call to return to Jehovah, based upon the certainty of the Divine pity, and a declaration of the equal certainty of prosperity if there were such a return to Him. The appeal is full of beauty, and has in it Messianic values, for all that the prophet declared only finds its fulfilment in the Christ, by way of His first and second advents.
\p Passing to pollution and its punishment, the prophetic word first stated the case as it existed between Jehovah and His people. The Divine attitude toward the people was affirmed to be that of perplexity. In the presence of the shallowness of their goodness, Jehovah had adopted different methods in His desire for their welfare. The human response had been that of persistent transgression and treachery, the proofs of which were to be found in Gilead and Shechem. The true state of affairs was that of the Divine desire to heal, frustrated by the discovery of pollution, and by their persistent ignoring of God. The pollution of the nation was manifest in the king, the princes, and the judges. The prophet described Ephraim as mixing among the people, with reference to the widespread influence of that tribe; as a cake not turned, indicating utter failure, being undeveloped on one side, and on the other destroyed by burning; as a silly dove, indicating fear and cowardice. The statement of the case was concluded by a declaration of the utter folly of the people whom God was scourging toward redemption. They responded by howling, assembling, and rebelling.
\p From this statement of the case the prophet turned to the pronouncement of judgment. This he did first by the figure of the trumpet lifted to the mouth, uttering five blasts, in each of which the sin of the people was set forth as revealing the reason of judgment. The first blast declared the coming of judgment under the figure of an eagle, because of transgression and trespass. The second emphasized Israel's sin of rebellion, in that they had set up kings and princes without the authority of Jehovah. The third dealt with Israel's idolatry, announcing that Jehovah had cast off the calf of Samaria. The fourth denounced Israel's alliances, and declared that her hire among the nations had issued in her diminishing. The fifth drew attention to the altars of sin, and announced the coming judgment.
\p The judgment is then described in detail. Its first note was that of the death of joy; Israel could not find her joy like other peoples; having known Jehovah, all to which she turned in turning from Him, failed to satisfy. The second note was that of the actual exile to which she must pass; back to the slavery of Egypt and Assyria, away from the offerings and feasts of the Lord. The third was that of the cessation of prophecy; the means of testing themselves would be corrupted. The fourth declared the nemesis of fornication; the prophet traced the growth of this pollution from its beginnings at Baal-peor, and clearly set forth the inevitable deterioration of the impure people. The fifth and last was that of the final casting out of the people by God, so that they should become wanderers among the nations. This section closes with the prophet's recapitulation and appeal. The whole case is stated under the figure of the vine. Israel was a vine of God's planting which had turned its fruitfulness to evil account, and was therefore doomed to His judgment. The result of this judgment would be the lament of the people that they had no king who was able to save them, and chastisement would inevitably follow. The last word was that of earnest and passionate appeal to return to loyalty.
\p The third cycle of the prophecy sets forth the love which Jehovah had for His people, notwithstanding their sin. This section contains a declaration of this attitude of Jehovah towards His sinning people, and is for the most part the speech of Jehovah Himself. He sums up, and in so doing declares His sense of the awfulness of the sin, pronouncing His righteous judgment thereupon. Yet throughout the movement the dominant notes are those of His love, and the ultimate victory of that love over sin, and consequently over judgment. Thrice in the course of this great message of Jehovah to the people, the prophet interpolates words of his own. In studying the section it is necessary to take the words of Jehovah in sequence, and then the interpolations of the prophet in sequence also. This division will easily be made by examination of the text.
\p The message of Jehovah falls into three clearly marked movements which deal respectively with the present in the light of past love; the present in the light of present love the present in the light of future love.
\p In the first, Jehovah reminded the people of all His past love for them in words full of tenderness, setting their present condition in its light, and crying, "How shall I give thee up?" His own inquiry was answered by the determined declaration of the ultimate triumph of love, and the restoration of the people.
\p In the second, Jehovah set the present sin in the light of His present love. The sin of Ephraim and its pride and impertinence were distinctly stated, and yet over all, love would triumph. Jehovah declared Himself to be the God Who had delivered from Egypt, and Who would be true to the messages of prophets, to the visions of seers, to the similitudes of the ministry of the prophets.
\p Finally he set the present condition of Israel in the light of His future love. Sin abounded, and therefore judgment was absolutely unavoidable. Nevertheless, the almighty strength of love must overcome at last.
\p Turning from this main line of the Divine message, we must examine the prophet's interpolations. These set forth the history of Israel indicating their relation to Jehovah, and pronounce judgment. They form a remarkable obligate accompaniment in a minor key to the majestic love song of Jehovah, and constitute a contrasting introduction to the final message of the prophet.
\p The first of them reveals the prophet's sense of Jehovah's controversy with Judah, and His just dealings with Jacob. The second was reminiscent of Jacob's history, and made a deduction and an appeal. The third traced the progress of Israel to death, beginning with the flight to the field of Aram, through the exodus from Egypt and preservation to the present, in which Ephraim was exalted in Israel, offended in Baal, and died, The last declared the doom. It was indeed the last word of man, the pronouncement of awful judgment, and constituted the plea of "guilty," to which the answer of Jehovah, as revealed in His message, was that of the victory of love.
\p The cycle closes with a final call of the prophet, with the promise of Jehovah. The call was to the people to return, because they had fallen by iniquity. It suggested the method as being that of bringing the words of penitence, and forsaking all false gods. To this Jehovah answered in a message full of hope for the people, declaring that He would restore, renew, and ultimately reinstate.
\periph Joel
\ms1 Joel — The Day of the Lord
\h1 Joel
\h0 The Day of the Lord
\p Joel was specially a prophet to Judah. It is impossible to speak dogmatically concerning the date of his prophesying. Internal evidence makes it plain that he was one of the earliest, or one of the latest, of the prophets. The burden of his message was the Day of the Lord. It seems to be one remarkable utterance rather than notes of a ministry covering a long period, as in the case of Hosea. A terrible locust plague which had devastated the entire country was the occasion of its deliverance. He spoke of things which were evident to those whom he addressed, then predicted an immediate judgment, and finally looked far on to the ultimate Day of the Lord.
\p Thus the book may be divided into two parts
\li1 Things present (i.-ii. 27);
\li1 Things to come (ii. 28-iii.).
\s1 A. Things Present
\p In the first division there are two sections. Joel interpreted the meaning of the actual locust plague, and then declared that it was a sign of yet severer judgment imminent. In dealing with the actual locust plague, he called the old men and all the inhabitants to contemplation. Singling out the drunkards, the worshippers, the husbandmen, and the vine-dressers, he reminded them of the completeness of the devastation, showing how it had affected all classes. He then proceeded to call the people to humiliation. Beginning with the priests, he included the whole nation, and at last voiced the cry of the people.
\p Having thus dealt with the actual visitation and its terrible devastation, and having called the people into the place of humiliation, the prophet rose to a higher level, and interpreted the visitation as indicating a deeper and more terrible judgment which threatened them. In doing this, he made use of the figure of the blowing of a trumpet.
\p The first blast sounded a note of alarm as it announced the approach of the Day of Jehovah. With the figure of the locusts still in mind, he described the swift, irresistible, and all-consuming character of the armies which were about to come as the scourge of God upon the people, being careful to declare that this whole movement would be under the command of Jehovah. The prophet, however, declared that God still waited. If the people would return to Him, He would spare them.
\p Then the second blast of the trumpet called for an assembly of the people in the attitude of repentance. The character of the assembly was to be that of a fast, and its constitution the actual gathering together of all the people, from the youngest to the oldest. Being assembled, they were to cry for mercy, the ultimate reason being that the nations should not say, "Where is their God?'' To such attitude Jehovah would respond in grace. The prophet insisted that both the things of judgment and the things of mercy were in the government of God; the first, rendered necessary by the people's neglect of Him; the second, made possible by their return to Him. At this point ended the second chapter of the prophecy in the Bible of the Hebrews. The prophet, having indicated the judgment imminent, and called the people to repentance; and having, moreover, declared the merciful attitude of Jehovah toward such repentance, had come to the end of his message as it had to do with things then present.
\s1 B. Things to Come
\p He now moved on to a yet higher level, and there was granted to him a vision of the final Day of the Lord, of which the things then present were but the shadow and forecast. In this second section he dealt wholly with things to come. The great word introducing it is afterward. Some of the things foretold have now been fulfilled, some are still in the future.
\p In looking toward the distant Day of Jehovah, Joel saw an intervening period of an entirely different character. This he first described, ending his message with a declaration concerning the Day of the Lord, which was the real burden on his spirit.
\p Of the intervening period, he declared that its initiation would result from the outpouring of the Spirit upon all flesh. It would be characterized by prophecy, dreams, and visions. The signs of the end of this period and of the approach of the Day of the Lord, would be "wonders in the heavens and in the earth." From the terrors of the Day such as called upon the name of the Lord were to be delivered. This is a perfect description of the Pentecostal age in which we now live, with a statement of the signs which will precede its end, and a declaration of the way of deliverance from the terrors immediately to follow.
\p Finally, the prophet saw in the far distance the ultimate Day of Jehovah. In this He will first restore Judah and Jerusalem, and then find His scattered people Israel. Following this, His judgment of the nations is to proceed. The last vision of the prophet is that of the complete restoration of the ancient people, in which Jehovah will dwell in Zion—a city holy and full of prosperity.
\periph Amos
\ms1 Amos — National Accountability
\h1 Amos
\h0 National Accountability
\p Amos was practically contemporary with Hosea. In the reign of Jeroboam he came out of Tekoa to Bethel. In all probability his messages were delivered during the short period when Jeroboam was king of Israel and Uzziah king of Judah. The latter years of the reign of Jeroboam were characterized by great material prosperity on the one hand, and on the other by the prevalence of injustice, oppression, and vice. The poor were ground down under the heel of the rich. This material prosperity was construed by the people as evidence of Divine protection, while yet they were forgetful of the requirements of the law.
\p The burden of his message is that of national accountability, which he delivered in a series of declamations against the nations as such; in set addresses to the chosen people; in a series of visions which deal with the coming Judgment; and in a brief final word, prophetic of ultimate restoration.
\p The book falls naturally, therefore, into these divisions:
\li1 Declamation (i., ii.);
\li1 Proclamation (iii.-vi.);
\li1 Revelation (vii.-ix. 10)
\li1 Restoration (ix. 11-15).
\s1 A. Declamation
\p The second verse of the first chapter gives us the key to the book. Jehovah declared Himself in judgment. Beginning at the point furthest from Israel, the prophet delivered his messages to the nations as such. Each in turn is seen to pass before Jehovah and receive sentence.
\p The sin of Syria had been that of cruelty. Jehovah's patience had been manifested. At last sentence was uttered; the flame would devour; all defence would be useless, and the people would be driven into captivity. The sin of Philistia had been that of the slave trade. Here, as before, and as in each subsequent case, the form of the declaration reveals the patience of God. Philistia would be visited with the devouring flame, her inhabitants be cut off, and even the remnant perish. Phoenicia's special guilt had been that, in spite of the covenant made, she had acted as a slave agent. Edom was doomed for determined and revengeful unforgiveness. The children of Ammon were specially denounced for cruelty based upon cupidity. Moab's chief wickedness had been her shocking and vindictive hatred.
\p Having thus uttered the word of God concerning the surrounding nations, thereby revealing the fact of His government over all, the prophet turned to Judah, and declared that she also was to share the doom of the other nations, because she had despised the law of Jehovah, and had not kept His statutes. Finally, he spoke to Israel. All the foregoing had been in preparation for this. He described the sins of Israel in detail and with almost startling directness. He charged the people with injustice, avarice, oppression, immorality, profanity, blasphemy, and sacrilege. Moreover, he declared that their sin had been greatly aggravated by the privileges which they had enjoyed. They had seen the Amorites destroyed before them for the very sins which they themselves had subsequently committed. They had been brought up out of Egypt, and so knew the power of Jehovah. They had raised up sons for prophets, and young men for Nazarites. These sons they had corrupted, having given wine to the Nazarites, and silenced the prophets. The sentence against them was that of oppression and judgment, from which there should be no possibility of escape.
\s1 B. Proclamations
\p Having thus uttered the declamations of Jehovah's judgment upon all the nations, the prophet proceeded to deliver his special message to Israel. This was done in a series of three discourses. In each the introductory word is "Hear this word." The first discourse consists of a statement of Jehovah's verdict and sentence. It opens with a simple declaration that the privileged people were to be punished; their privileges were named, and their punishment announced. In view of the probability that the people would object to this message, the prophet, in an interpolation, defended himself. By a series of seven questions he illustrated a principle which may thus be stated—an effect proves a cause. The illustrations may thus be summarized: communion proves agreement; the lion roaring proves the prey; the cry of the young lion proves the prey possessed; the fall of a bird proves the bait; the springing of the snare proves the bird to be taken; the trumpet proves alarm; calamity in the city proves Jehovah. From this principle the prophet deduced an application Jehovah hath roared, therefore fear; Jehovah hath spoken, therefore prophesy. Turning back to the main argument, Amos proclaimed the punishment of the privileged, and declared its reason. The reason was stated to the heathen, who were invited to witness the justice of the doom.
\p The second discourse consists of Jehovah's summons to the people. It commences with a severe and terrible indictment of the women. He addressed them as "Ye kine of Bashan," which description reveals the fact of the degradation of womanhood to mere animalism. The prophet described their doings, declaring that they oppressed the poor and crushed the needy, and said unto their lords, "Bring and let us drink." Their doom would be that they would be taken away with hooks, that is, in shame and helplessness, and in the presence of judgment would take refuge in wild flight. He then uttered the final summons to the people. In this call there was a piece of stinging satire. They were to come to Bethel to transgress; to Gilgal to multiply transgression. Their sacrifices they were to offer every morning instead of once a year; their tithe every third day instead of every third year; their sacrifice was leavened; they made freewill offerings and published them. He then described God's patience and their perversity. He had spoken to them by famine, by drought, by blasting and mildew, by pestilence and sword, by earthquake. After each description the prophet declared, "Yet have ye not returned to Me.'' All this culminated in a great call, "Prepare to meet thy God." 
\p The third discourse was a description of Jehovah's judgment. This opened with a lamentation for the virgin of Israel, "She shall no more rise, she is cast down upon her land there is none to raise her up." Following this the prophet uttered a sequence of explanations, each commencing with the words, "Thus saith the Lord." Finally he pronounced the double woe. Two classes of the sinning people were addressed. First those who desired "the day of the Lord," that is most evidently, according to the description, the hypocrites. They were religionists who kept feasts, observed solemn assemblies, brought burnt meal and peace offerings, sang songs and made melody with viols; but who, nevertheless, were living the life of sin. With tremendous force the prophet described God's attitude toward such: "I hate, I despise. ... I will take no delight. ... I will not accept ... neither will I regard. ... I will not hear." Jehovah's call was for righteousness and judgment. The "day of the Lord" for the hypocrites would be one of darkness and destruction. The second class were the indifferent, those "that are at ease in Zion." The prophet described them as living in luxury and abandoned to animalism, declaring that against them Jehovah would proceed in swift and terrible judgment.
\s1 C. Revelation
\p In this division the prophet gave a fivefold vision of judgment, introduced in the first four cases by the words, "The Lord God shewed me." The last vision was that of Jehovah Himself. The vision of the locusts declared judgment to be threatened and restrained in answer to intercession. The prophet saw the locusts eating up the grass, and made intercession on behalf of the people. In answer to this Jehovah repented, and judgment was arrested. The vision of the fire had the same significance. The prophet saw the devouring fire, and interceded. His intercession was answered by Jehovah's repentance, and the judgment was restrained. The vision of the plumbline is different. Jehovah was seen standing by a wall testing it with a plumbline. Having done so, He appealed to the prophet. No charge was made; but it is evident that as Amos beheld, he realized all the irregularities the plumbline revealed. There was no intercession. Doom was determined.
\p So long as prophecy was mingled with messages of mercy it was tolerated by the people. Directly that element was missing, hostility broke forth, and we have an interpolation upon the revelation, giving the story of the opposition of Amaziah and the answer of Amos. This Amaziah was an impostor, and yet held the position of priest of Bethel. He reported to Jeroboam what Amos was saying, advising his exile. He, moreover, attempted to appeal to the fear of Amos, and advised him to flee to Judah. The answer of Amos was full of dignity born of the consciousness of the Divine authority of his commission. He declared that he was no prophet, but that Jehovah had taken him and spoken to him, thus he had become a prophet in very deed. Then, answering Amaziah, he declared that God's judgment would overtake him.
\p The next vision, that of the basket of summer fruit, indicated the imminence of the judgment. Jehovah declared that the end was come, that He would not pass by them any more. This announcement was followed on the part of the prophet by an impassioned address to the moneymakers, in which he first declared the effect of their lust for gain. They swallowed the needy, and caused the poor to fail. He described the intensity of that lust; the new moon and sabbath were irksome. Then there is a figurative description of judgment which declared Jehovah's perpetual consciousness of these things, and His consequent retribution. The final issue of judgment the prophet declared to be a famine of the words of the Lord, as a result of which there would come eager and fruitless search, followed by the fainting of the youth for lack.
\p The final vision was that of judgment executed. In this there was no symbol, no sign. We hear the manifesto of Jehovah Himself. It is one of the most awe-inspiring visions of the whole Bible. The message proceeded in two phases. First an announcement of judgment, irrevocable and irresistible; secondly, a declaration of the procedure as reasonable and discriminative. Jehovah is seen standing by the altar, declaring the stroke of destruction to be inevitable, and all attempts at escape futile, because He has proceeded to action. While the judgment is to be reasonable and discriminative, the claims in which Israel had trusted were nothing. They became as children of Ethiopians. Philistines and Syrians had also been led by God. The eyes of Jehovah were on the sinful kingdom. The sifting process must go forward, but no grain of wheat should perish.
\s1 D. Restoration
\p The phrase "In that day'' indicates the closing message of restoration and all that is to precede it. It is now declared that the reason of the Divine judgment is not revenge, but that it is the only way in which it is possible to usher in the restored order upon which the heart of God is set. The process of restoration is described as threefold. First, preliminary, "I will raise up ... that they may possess.'' Then as to progress, "I will bring again the captivity ... they shall build the waste cities ... plant vineyards ... make gardens." Finally, the permanent, "I will plant them ... they shall no more be plucked up."
\periph Obadiah
\ms1 Obadiah — The Curse of Cowardice
\h1 Obadiah
\h0 The Curse of Cowardice
\p There is no personal history of Obadiah, and it is impossible accurately to fix the date of his prophecy. The only ground on which it may be done is that of the capture of Jerusalem, to which reference is so clearly made. Certain passages in Jeremiah, apparently quoted from this book, make it probable that the capture referred to is that by Nebuchadnezzar. The corrected tense in verses 12-14 in the Revised Version, "Look not," instead of "Thou shouldest not have looked," would seem to indicate that the prophecy was uttered before the fall of Jerusalem, and not after it. The nation at this time was a hive of political disturbance. The people were divided into factions and parties. Fierce passions characterized these parties, and evil counsels prevailed. The whole nation was rushing headlong toward a great catastrophe. Obadiah had a vision of the attitude of Edom toward the chosen people in their calamity, and his message was delivered concerning them. It was not spoken to Edom, but to Israel, and was intended as a word of comfort for those who, loyal to Jehovah, were yet suffering with the whole nation.
\p Its message falls into two parts:
\li1 The Judgment of Edom (2-16);
\li1 the Restoration of Israel (17-21).
\s1 A. The Judgment of Edom
\p The prophecy opens with a peculiarly dignified and authoritative introduction, which sets forth the method of communication, the value of the message, its subject, and a confirmatory coincidence.
\p The doom of Edom was announced in an address of Jehovah which asserted His act, declared the proud attitude of Edom, and announced the superior power of God. This was followed by the commentary of the prophet, consisting of his exclamations of astonishment, and his address to Edom, which declared that the events and men in which Edom had trusted were working Jehovah's will. This commentary was followed by a second address of Jehovah, foretelling the destruction of the wise men and the dismay of the mighty. 
\p The reason for the doom was then stated. First broadly, Edom had done violence to his brother Jacob. In the day of Jacob's struggle Edom stood aloof, and subsequently joined the enemies. Then, in the form of a warning, the prophet indicated the attitude of Edom: in the day of disaster, "Look not''; in the day of destruction, "Rejoice not"; in the day of distress, "Speak not proudly''; in the day of calamity, "Enter not into the gate, ... look not on affliction, ... lay not hands on substance"; in the day of distress "Cut not off ... deliver not up."
\p While these words were spoken as a warning, they declared exactly what Edom would do, and the final word of judgment announced the doom impending.
\s1 B. Restoration of Israel
\p While the prophet saw the coming judgment, and uttered his curse upon the cowardice of the people who rejoiced in the calamity, he yet saw the day of restoration, and spoke of it for the comfort of the afflicted people. He first declared that there should be a delivered remnant in Mount Zion which should be holy. He then foretold the fact that the people would be victorious, a conquering people, possessing their own land. The final word of the prophecy is the final word of all prophecy, "The kingdom shall be Jehovah's."
\periph Jonah
\ms1 Jonah — Condemnation of Exclusiveness
\h1 Jonah
\h0 Condemnation of Exclusiveness
\p Jonah was the son of Amittai. There can be no reasonable possibility of doubt as to his identity with the prophet referred to in 2 Kings xiv. 25. These names, Jonah and Amittai, occur nowhere else in the Old Testament. It is evident therefore that Jonah exercised his ministry about the time of the accession of Jeroboam II. This would make him an early contemporary of Hosea and Amos.
\p The relation of the Hebrew people to foreign nations at this period was characterized by a strange contradiction. They were making political alliances with outside nations, while yet religiously they were bitterly exclusive. Both these attitudes were wrong in the measure in which they misinterpreted the Divine attitude and prostituted the Divine purpose. The book as we have it was undoubtedly written for Israel, and is a prophetic story. In narrating his own experience in the matter of his commission to Nineveh, Jonah intended to teach his people the lesson of the inclusiveness of the Divine government, and thus to rebuke the exclusiveness of their attitude toward surrounding peoples.
\p The book naturally falls into two parts:
\li1 the First Commission (i., ii.);
\li1 the Second Commission (iii., iv.).
\s1 A. The First Commission
\p In this first division we have the prophet's account of Jehovah's command, his own disobedience, and the Divine interposition.
\p There was evidently no doubt in his mind that the command was from Jehovah. In order to understand how strange a commission it must have seemed to Jonah, it is necessary to remember the national prejudice of the Hebrew against all other peoples in the matter of religion. Believing in Jehovah as a loving God, they yet thought of Him as their God exclusively. The charge to deliver a message to a city outside the covenant, and one moreover which was the centre of a power which had been oppressive and cruel, must have been a startling one to Jonah. His attempt to escape was an act of wilful disobedience. The statement that he went out from the presence of the Lord is equivalent to a declaration that he abandoned his prophetic office and work. Circumstances seemed to favour him, as he found a ship at Joppa going to Tarshish. Outside the path of duty he recognized that he was chargeable to himself, and with a touch of fine, if mistaken independence he paid his fare.
\p His going out from the presence of the Lord did not, however, ensure his escape from His government. All the forces of nature are at the command of God, and are pressed into His service when need requires. The ship had started on her course, but Jehovah sent out a wind. The incidents of the storm are full of interest. In reading the account of it one cannot help feeling that Jonah when he ultimately wrote the book which tells the story of his failure had indeed learned the lesson which he intended to teach others, for the men outside the covenant are revealed in such a way as to suggest how much of good was in them. Terrified by the storm, and at their wits' end, they nevertheless made every possible effort to save the life of Jonah. The governing God however. Who had sent out the wind, presided over the casting of the lots, and at last Jonah was cast out into the deep. There he was received by the fish, prepared. In the midst of the strange and awful circumstances he poured out his soul in anguish before God. The prayer, as chronicled, consists of quotations from the book of Psalms. It is exactly the kind of cry which a man, familiar with the sacred penitential writings of his people, would utter in such circumstances. Again Jehovah interfered, and the prophet was released.
\s1 B. The Second Commission
\p Immediately he was charged to go to Nineveh. There is a fine revelation of the patient grace of God toward His servant in the declaration, "The word of the Lord came unto Jonah the second time," With a new sense of the authority of Jehovah, Jonah arose and obeyed. It was a strange and startling thing for Nineveh, this coming into it of a man who had been cast out to the deep; and it is easy to understand how the monotony of his declaration, that within forty days Nineveh should be destroyed, would fill the hearts of the people with terror. They heard, they believed, they were filled with fear, and repented from the greatest to the least. This repentance on their part was answered by the repentance of God, so that the doom was averted, and the city was spared.
\p All this leads to the final picture of the controversy between Jonah and Jehovah, which revealed in the most vivid light, on the part of Jonah, the attitude of the ancient people which his story was intended to correct; and on the part of Jehovah, that attitude of care for, and patience with all sinning peoples, which they so little understood. The prophet was angry because mercy had been exercised toward those outside the covenant. Of course, behind this was a strict sense of justice. He could not comprehend why a people so cruel and oppressive should be spared. It seemed a violation of justice, and in his anger he asked that his own life might be taken. The wrong of this attitude lay in the fact of Jonah's knowledge of God. He declared that he knew Him to be "a gracious God, and full of compassion, slow to anger and plenteous in mercy." The answer of Jehovah is a wonderful revelation of His patience. It consists of a question: "Doest thou well to be angry?" Without reply the prophet went out of the city, and in distress and resentment sat in a booth of his own making to watch the course of events. Again the overruling of Jehovah was manifest in the prepared gourd, the prepared worm, and the prepared sultry east wind. So great was the anger and anguish of the prophet that he fainted, and asked again that he might die. Jehovah repeated His question, but now with a new application, "Doest thou well to be angry for the gourd?" He who had been angry that the city was not destroyed, was angry that the gourd was destroyed, and he answered the inquiry by affirming, "I do well to be angry, even unto death/' Thus the last picture we have of Jonah is that of a man still out of harmony with the tender mercy of God, and the last vision of Jehovah is that of a God full of pity and compassion even for a city such as Nineveh, and willing to spare it as it returned to Him in penitence. Thus in the story, Jonah unveils an episode in his life which reflected upon him, as it revealed a side of the Divine nature of which the people had no appreciation. It was a revelation far in advance of the age in which Jonah exercised his ministry. As a matter of fact, the people as a whole never came to understand it, and thus in his persistent displeasure Jonah represented the nation in its ultimate failure to understand the deepest truth concerning their God.
\periph Micah
\ms1 Micah — Authority False and True
\h1 Micah
\h0 Authority False and True
\p Micah prophesied in the early part of the reign of king Hezekiah. He was contemporary with Isaiah. He began his ministry after Uzziah's death, and it must have closed in the early part of Hezekiah's reign, for the idolatries which he rebuked were done away at Hezekiah's reformation. His message was peculiarly to the cities, as centres affecting the national thought and action. This he distinctly affirmed in his opening words. The prophecy is a declaration of a Divine programme, and consists of three addresses, each beginning with a call to hear. Micah declared to those in authority in the cities, which were centres of authority, the messages of the One Whose authority is supreme.
\p The book may thus be divided:
\li1 A Message to the Nations concerning the Chosen (i.-ii.);
\li1 a Message to the Rulers concerning the Coming One (iii.-v.);
\li1 a Message to the Chosen concerning the Controversy (vi.-vii.).
\s1 A. To the Nations Concerning the Chosen
\p This first message consists of a summons, a proclamation of Jehovah, and a prophetic message based upon the proclamation. This division ends with an account of the interruption of the false prophets, and finally the promise of ultimate deliverance.
\p In the summons the prophet had clearly in mind the attitude of Jehovah toward the whole earth. All peoples were called upon to attend. Israel was Jehovah's medium of teaching, if not in blessing, then in judgment. He witnessed among the nations by His dealings with Israel. The description of His coming forth from His place is full of poetic beauty. Under the figure of a great upheaval of nature the prophet described the advent of God.
\p The proclamation of Jehovah first declared the cause of judgment. It was "For the transgression of Jacob ... for the sins of the house of Israel." The reason of judgment was declared to be the apostasy of the whole nation as evidenced in the cities. He next described the course of judgment, commencing with the destruction of the city, and the destruction of false religion. The city wherein was gathered the wealth and wherein authority was exercised, was to be demolished, and the religion of apostasy swept out.
\p Upon the basis of this proclamation the prophet delivered his message. This opens with a personal lamentation expressive of his own grief concerning the incurable wounds of the people. This is followed by a wailing description of the judgment. The passage is a strange mixture of grief and satire. At the calamity he was grieved. Because of the sin he was angry. This merging of agony and anger flashes into satire. The connection or contrast is not easy to discover. A translation of the proper names appearing in this section may enable the reader to discover the remarkable play upon words which runs through it.
\p Following this, the prophet stated the cause of the imminent judgment. The sin consisted in the devising of evil at night, the practising of it in the morning, and the abuse of authority. Covetousness, expressing itself in oppression, was the peculiar sin of the rulers. Against this Jehovah proceeds in just retribution: "I devise an evil.'' The prophet then described the mockery of observers who would imitate their sorrow, and finally declared that they would be utterly dispossessed.
\p Micah was interrupted by the false prophets, who protested against his message, basing their objection upon the goodness of God. To them Jehovah's answer was that the changed and rebellious attitude of His people accounted for the change in His attitude toward them. Against the people misled by false prophets Micah indulged in indignant satire. The first message, delivered in the hearing of the nations, closes with words spoken to Jacob. It is an indefinite promise of deliverance yet to come.
\s1 B. To the Rulers Concerning the Coming One
\p Addressing himself directly to the rulers of the people, in this second message the prophet described their peculiar sin, and announced the coming judgment. He then foretold the coming of the one true Euler, and the consequent deliverance.
\p In dealing with the sins of the rulers, he first addressed the heads or princes, charging them with being corrupt. As to character, they hated the good, and as to conduct they spoiled the people.
\p Turning to the prophets he declared that their sin consisted in the fact that they made the people to err, exercising their sacred office for their own welfare. If they were fed they were prepared to cry peace; if they were not fed they made war. Judgment must overtake them in kind. Micah defended his own ministry by putting it into contrast with others.
\p He finally dealt with all the ruling classes, and his summary of their sin is forceful. The heads judge for reward; the priests teach for hire; the prophets divine for money. As a result of their sin, judgment must fall on Zion and Jerusalem.
\p From this scene of a corrupt people governed by corrupt rulers, the prophet lifted his eyes, and looking into the future, saw the day when, under true government, deliverance should be wrought and the Divine order established. In this look ahead he saw the mountain of Jehovah's house established, and the peoples flowing into it. Out of Zion the Lord would come forth, and the Word of the Lord from Jerusalem. The result of this establishment of Divine authority would be the cessation of war, and peaceful possession of the land with all its benefits. In the light of this future deliverance the prophet addressed himself to the present. In the midst of affliction there was assurance. Even while the cry of pain and travail was heard there was hope. He declared that there was to be yet further pain and suffering, but that the day of deliverance was certain.
\p Having thus described the coming deliverance, Micah uttered the wonderful prophecy concerning the Deliverer and the deliverance under His administration. The Person of the Deliverer is first described. He is One Whose goings forth are from of old, and when He comes it will be to Beth-lehem Ephratah. His programme is next described. Its first movement will be that of abandoning the people, and the second that of gathering and feeding them. The central declaration of the whole prophecy is found in this connection: "This Man shall be peace." The local application of the foretelling is seen in the fact that Micah described the victory as one over Assyria. Its far-reaching value has become perfectly evident by the literal and local fulfilment. Concerning this coming deliverance the prophet then uttered the word of Jehovah which declared that in that day there will be the destruction of all the false confidence which had ruined the people through the period of their sin and unbelief.
\s1 C. To the Chosen Concerning the Controversy
\p This closing section is dramatic and magnificent. The prophet summoned Israel to hear, and the mountains to the controversy of Jehovah with His people. The key-word is "Jehovah ... will plead." From there the address falls into dramatic form. It sets forth the controversy in which Jehovah, the prophet, and the people take part. Jehovah utters a plaintive appeal in which He asks His people what He has done to weary them. In answer to this the people inquire how they may appear before Him in view of the complaint made against them in His appeal. This inquiry of the people the prophet then answers, telling them what Jehovah requires of them. Immediately the voice of Jehovah is heard crying to the city and describing its sins, declaring them to be the reason of His visitation. This constitutes a terrible charge against them. Following it, the people break forth into a lamentation which is of the nature of a confession, submission to judgment, and hope. The prophet then breaks out into an answer of hope, which yet ends with the consciousness of the necessity for judgment. Following this the people offer prayer for the guidance of Jehovah; and Jehovah answers with a promise that He will guide them as of old. Then the prophet in faith repeats the promise Jehovah has made. The last movement is that of a great final doxology uttered by all the people, which celebrates the patience of God, and His certain restoration of His people.
\periph Nahum
\ms1 Nahum — Vindication of Vengeance
\h1 Nahum
\h0 Vindication of Vengeance
\p Nothing more is known of the prophet Nahum than is declared in the title. He was a native of Elkosh, but this town cannot be located with any certainty. Some place it in Assyria, and defend this by the traditions, and by his evident acquaintance with local terms. Some place it in Palestine, and quote his reference to Lebanon, Carmel, and Bashan. The location is uncertain and unimportant.
\p The date of the prophecy must have been after the fall of Thebes, 663 B.C. (see iii. 8, where No-amon refers to Thebes), and before the fall of Nineveh, 606 B.C. This is sufficiently definite, and there is practical unanimity concerning the date.
\p There is suggestiveness in the meaning of the prophet's name, which signifies "the full of exceeding comfort."
\p At the time of the utterance of the prophecy, the northern kingdom had been destroyed, and the ten tribes dispersed. The prophet's message was to Judah, and it was delivered almost certainly during the days succeeding Hezekiah's reign, and. probably in close connection with Manasseh's return from captivity. The Assyrian power was at its very height, and the descriptions given of it reveal its arrogance and habitual oppression of others. Nahum was not sent to Nineveh, as Jonah was. The time of such opportunity for her was for ever passed. The message of Nahum was that of the full end determined.
\p It was a declaration of the vengeance of God upon Nineveh, and may thus be divided:
\li1 The Verdict of Vengeance (i.);
\li1 the Vision of Vengeance (ii.);
\li1 the Vindication of Vengeance (iii.).
\s1 A. The Verdict of Vengeance
\p The prophet preceded the announcement of the verdict by a section dealing wholly with Jehovah Himself. In this we find, first a declaration of His character, then a revelation of His majesty, and finally an affirmation of His method. As to His character. He is a God of vengeance and yet the central fact of His nature is that He is slow to anger. Under the figure of a storm the prophet set forth the overwhelming majesty of Jehovah. The description of the storm moves in two sections a hurricane on the sea, a simoom over the land. He finally described the method of God; as toward His friends He is "good, a stronghold"; toward His foes "He will make a full end."
\p Having thus set forth the majesty of Jehovah, the prophet proceeded to declare His verdict concerning Nineveh. Addressing himself to Nineveh, he inquired, "What do ye imagine against the Lord?" This hints at the deepest sin of Nineveh, namely, that she had set herself up wilfully against the power of God. In answer to his own question Nahum affirmed the irresistible nature of the judgment which must fall upon the city, and finally made his central charge against her; "There is one gone forth out of thee, that imagineth evil against the Lord, that counselleth wickedness." This charge in all probability referred to the blasphemous boasts of Sennacherib chronicled in Isaiah xxxvi. 18-20 and xxxvii. 10-13. As other prophets had summoned the nations to attend to God's controversy with Israel, Nahum addressed himself to the chosen people, declaring that the yoke of Assyria should be broken.
\p The last word in this first section is one which was addressed to Judah. The verdict of vengeance on Nineveh was an evangel to Judah.
\s1 B. The Vision of Vengeance
\p Having thus announced the verdict the prophet proceeded to describe the process of vengeance. He declared that the "hammer" had come up against Nineveh, and ironically advised her to prepare. He then gave in detail the process of Nineveh's destruction. The interpretations of this description greatly differ. I suggest that it falls into three clearly defined parts. First the conflict (3-5); secondly, the conquest (6-9); finally the consummation (10). The picture of the conflict is a graphic one. We first see the attacking army outside the walls, then the defending host within the city. The battle itself is next described. The conquest of the city is secured by the act of God: "The gates of the rivers are opened." It is interesting to remember that Diodorus Siculus mentions an old prophecy that the city would never be taken until the river became its enemy. He moreover declared that during an enemy's attack the river burst its banks, and washed away the wall for twenty stadia. Continuing, Nahum described the city under the figure of a woman and her attendants. They flee, and the enemy capture the spoil. Finally the consummation of judgment was announced. Nineveh "is empty, and void, and waste." The utter collapse of the people was set forth in figurative language. "The heart melteth" indicates the failure of inward courage. "The knees smite together" indicates the failure of outward courage; the anguish in the loins the resulting agony; and the faces waxed pale the ultimate death.
\p The prophet then immediately broke forth into exultation. The den of the lions was gone, all the cruelty of Nineveh was at an end. He moreover recognized this as the righteous act of God. It was His act of vengeance. He was against Nineveh, therefore the overthrow was complete.
\s1 C. The Vindication of Vengeance
\p This last movement of the prophecy is devoted wholly to the vindication of Jehovah in His action with regard to Nineveh, and is a fitting defence of the introductory declarations concerning His character. Here in detail vice and vengeance are shown in their inter-relation, the first being the reason of the second, and the second, therefore, the inevitable result of the first. There are four movements in this final message.
\p In the first vice is declared, and vengeance also. The prophet described Nineveh as a "bloody city," evil and cruel. A graphic description of vengeance, consisting of seven illustrations, followed.
\p In the second movement he more particularly described both the vice and the vengeance. The national method had been that of whoredom, that is, idolatrous practices; and witchcraft, that is, deceptive methods. The national influence had been that of selling nations and families. Jehovah's vengeance was then described, and its unquestioned righteousness in the inquiry, "Who will bemoan her? whence shall I seek comforters for thee?" 
\p In the third movement vice and vengeance were dealt with in yet greater detail. Addressing himself to Nineveh, Nahum inquired, "Art thou better than No-amon?'' The argument being that No-amon, or Thebes, which was not so corrupt as Nineveh, had been destroyed, and that notwithstanding her strength; how much more certain was the destruction of Nineveh, in view of her greater corruption! In the case of Thebes strength had been of no avail. In the case of Nineveh her corruption had cancelled her strength. The vengeance of Jehovah was then set forth as proceeding from the outlying country to the very centres of the national life. First the outer fortresses are captured, then the gates of the land and the approaches to the capital, until finally the city itself is seen in a state of siege, and both the commercial and governing centres are destroyed.
\p The last section is a weird declaration of the destruction of Assyria. The shepherds, the nobles, and the people are dealt with in judgment. The universal verdict agrees as to the righteousness of the judgment. There is to be no healing, and because of the universal oppression exercised by Assyria, there will be great rejoicing over her downfall.
\p The message of Nahum was to Judah, and if delivered in the period of the reformation under Manasseh it was singularly appropriate as a message of encouragement and of solemn warning. Coming back from Babylon it was probable that the hearts of the people were fearful lest their old enemy Assyria should trouble them again. This message of Nahum would greatly strengthen and assure them, as it taught that Jehovah was still actively governing, and was on the side of those returning to loyalty.
\p Coming back from captivity in repentance for past sins a solemn warning was thus uttered against repentance which was evanescent. Nineveh had repented under the preaching of Jonah and had been restored, but having returned to her sins the day of repentance was passed, and doom was determined. Jehovah is slow to anger, but He can by no means clear the guilty.
\periph Habakkuk
\ms1 Habakkuk — The Problems of Faith
\h1 Habakkuk
\h0 The Problems of Faith
\p Of Habakkuk nothing more is known than his name, and that he was in all probability a Levite. There is no serious discrepancy in the opinions concerning the date of his prophesying. Internal evidence brings it into relation with the Chaldean invasion, so that the range is from 635 to 586 B.C. This invasion was punishment for Manasseh's sin, and yet did not occur until after the death of Josiah, in the reign of Jehoiakim. When he delivered his message, the condition of things calling for reformation still existed. The probability, therefore, is that he prophesied during the closing years of Manasseh, or during the reign of Amon, which was earlier than Zephaniah, who prophesied in the days of Josiah. A description of the times of Manasseh, Amon, and the early days of Josiah, is contained in 2 Kings, xxi., xxii., and the prophet's description (i. 2-4) would exactly coincide. The book is a prophecy, and yet its methods differ from any other. The burden of the prophet is that of the problems of permitted evil, and the using of the Chaldeans as the instrument to scourge evil-doers less wicked than themselves. 
\p In this book we have a man of faith asking questions and receiving answers. A comparison of i. 2 with iii. 19 will give an indication of the true value of this book. Opening in mystery and questioning, it closes in certainty and affirmation. The contrast is startling. The first is almost a wail of despair, and the last is a shout of confidence. From the affirmation of faith's agnosticism, we come to the confirmation of agnosticism's faith. The book is a movement from one to the other. The door of exit and entrance is ii. 4. The former part is a pathway leading thereto, and the latter is the highway leading therefrom.
\p The book falls naturally into two parts:
\li1 The Prophet's Problems (i.-ii. 4);
\li1 the Prophet's Proclamations (ii. 5-iii.).
\s1 A. The Prophet's Problems
\p In this first division we have the prophet's statement of the problems which vexed his soul.
\p The first was that of the apparent indifference of Jehovah both to his prayer and to the condition of prevailing evil. It is such a problem as could only occur to a man of faith. Take away God, and there is no problem. He indicated the whole condition of affairs by the one word "violence," and then proceeded to describe it in greater detail. To this Jehovah replied that He was at work, but that the prophet would not believe if he were told. He then proceeded to declare explicitly that His method was that of raising up the Chaldeans as a scourge against His people. 
\p This answer of Jehovah, while strengthening the faith of the prophet, immediately created a new problem. This he stated by first affirming his faith, and then expressing his astonishment that Jehovah should use such an instrument, for notwithstanding all Israel's sin, she was more righteous than the Chaldeans. Thus the method of God constituted a new problem. The prophet declared his determination to watch and wait. This was the attitude of faith and honesty. He knew that God had an answer, and would give it; and therefore he determined to wait. The answer came immediately. The prophet was first commanded to write, and to make his writing plain for easy reading. The vision granted to him was stated in the words: "Behold, his soul is puffed up, it is not upright in him: but the just shall live by his faith." That is the central revelation of the prophecy. It is a contrast between the "puffed up" and the "just." The former is not upright, and therefore is condemned; the latter acts on faith, and therefore lives. The first is self-centred, and therefore doomed; the second is God-centred, and therefore permanent. This was the declaration of a great principle, which the prophet was left to work out in application to all the problems by which he was surrounded. From this point the prophecy becomes a proclamation of the contrast, and therefore an affirmation of faith in spite of appearances.
\s1 B. The Prophet's Proclamations
\p These fall into two parts. The first is concerning the "puffed up," the second concerning the righteous.
\p In the proclamation of the "puffed up," the view-point is that of the sin of such and its consequent judgment. He first described the "puffed up" as haughty, ambitious, conquering, against whom he then proceeded to pronounce woes. In considering these the progress is to be carefully noted. The first was against ambition, which was described. The judgment pronounced against it was that of the revolt of the oppressed, and retribution in kind. The second was against covetousness, that lust for possession which led to the destruction of the peoples for increase of personal strength. Its judgment was to be that of the breaking out against the oppressor of the subjugated people, the stones and beams of the house testifying. The third was against violence, the infliction of cruel sufferings upon the subjugated. Its judgment was that the very cities so built should be destroyed. The fourth was against insolence, the brutal act of making a man drunk and then making sport of him. Its judgment was to be retribution in kind. The fifth was against idolatry, the description of which was wholly satirical. Its judgment was declared to be that of the unanswering gods. The final statement of the prophet in this connection declared that he had found the solution: "The Lord is in His holy temple." The apparent strength of wickedness is false. Jehovah reigns.
\p In the proclamation concerning the righteous the view-point is that of the majesty of Jehovah, and the consequent triumph of His people. It consists of a psalm which is a prayer. In the first movement the prophet declared his recognition of the Divine interference, and his consequent fear. He then proceeded to celebrate the greatness of Jehovah as manifest in His dealings with His ancient people. The last section of the psalm expressed the fear and the faith of the just. The contemplation of the judgment of the "puffed up" had filled him with fear, yet he triumphed in God. Describing the circumstances of utter desolation, he declared his determination in the midst of them to rejoice, and announced his reason for this determination.
\periph Zephaniah
\ms1 Zephaniah — The Severity and Goodness of God
\h1 Zephaniah
\h0 The Severity and Goodness of God
\p The prophecy is clearly dated in the reign of Josiah. From the genealogy of Zephaniah it is evident that he was a prince of the royal house, and about the same age as Josiah. In all probability, therefore, he uttered his prophecy when the reformation of Josiah was in progress. It is remarkable that he makes no reference thereto, speaking only of the sin of the people, and the consequent swift judgment of God upon them; finally describing a restoration, the details of which had no counterpart in the work of Josiah. This omission is to be accounted for by a reference to the story of the finding of the book of the law by Hilkiah, and the word which Huldah the prophetess uttered in answer to the messengers sent by Josiah. She declared that because the king was sincere, God would spare him, and that he should not share in nor even see the judgment; but she empathically declared that the curses written in the book of the law were certain to fall upon the sinning people. The people took part in the reforms initiated by Josiah, simply because the king led, and not out of any real heart-repentance. Zephaniah, speaking under the inspiration of the Spirit, and perfectly understanding that the outward appearance of reform was not indicative of a true change of heart, ignored it. He therefore, more definitely perhaps than any other prophet, declared the terrors of the Divine judgment against sin. Yet to him fell the lot of uttering the very sweetest love-song in the Old Testament.
\p The great burden of the prophecy is that of the Day of Wrath.
\p It may be divided into two parts:
\li1 The Day of Wrath, with an Appeal (i. 2-ii.);
\li1 the Day of Wrath, and its Issue (iii.).
\s1 A. The Day of Wrath, with an Appeal
\p The first movement of this section is that of the prophet's declaration of the coming judgment of Jehovah. This he first announced in general terms, then described more particularly as to procedure, and finally as to character. This description opened with a comprehensive announcement: "I will utterly consume all things from oft* the face of the ground, saith Jehovah." Zephaniah then showed that to be a description of the creation in so far as it had become evil; man and the sphere of his dominion, the stumbling-blocks with the wicked and the race, were to be consumed. The local application was that judgment would descend upon Judah and Jerusalem, falling upon those who had practised idolatry, those who had indulged in mixed worship, those who had back-slidden from following the Lord, and those who had never sought or inquired after Him. Proceeding to describe more particularly the judgment, the prophet announced the presence of Jehovah for the purpose of judgment. The stroke of that judgment would fall first upon the princes, then upon the extortioners, also upon the merchantmen, and finally upon those who were "settled on their lees," that is, those who were living on their wealth in idleness and indifference. He finally gave a graphic description of the day in which men should walk as blind, none being able to deliver them because Jehovah would make "an end, ... a terrible end, of all them that dwell in the land."
\p After this declaration he uttered his great appeal, first to the nation as a whole, calling upon it to pull itself together before the opportunity for repentance should pass, before the hour of judgment should arrive. As though conscious that that larger appeal would be unavailing, he turned to the remnant, to such as were the "meek of the earth," and urged them to renewed devotion. This appeal he enforced by argument, in which he again set forth the fact of the coming judgment upon the nations, interspersing his declaration with words of hope concerning the remnant. He first addressed the nations on the west, declaring that they should be utterly destroyed, and in their place the remnant of the house of Judah should feed their flocks. He next turned to the nations on the east, declaring that they should become a perpetual desolation, and that the remnant should inhabit their lands. He then turned to those on the south, declaring that they should be slain by the sword. Finally he declared that those on the north should be destroyed, and their cities made a desolation.
\s1 B. The Day of Wrath and its Issue
\p In this section the prophet yet more clearly set forth the sin of the people, and uttered the hopelessness of the case from the human standpoint. This gave him his opportunity to announce the victory of God, Who, notwithstanding the utter failure of His people, would ultimately accomplish the purpose of His love concerning them. The address opened with a declaration of woe against Jerusalem, which the prophet described as rebellious, polluted, and oppressing. The reason of the woe he then set forth with great care, first describing the city as a whole as one which "obeyed not ... received not correction, ... trusted not in Jehovah, ... drew not near to her God." The reason of the sin of the city was that of the corruption of the rulers, who are all referred to. Princes, judges, prophets, and priests alike had failed, each in their distinctive office. In the midst of the city, Jehovah the Righteous One had brought forth His judgment, but His presence had been insulted. He had, moreover, delivered the people, but their answer to His deliverance had been that of increased and persistent corruption. In the presence of this utter hopelessness the prophet cried, "Therefore wait ye for Me, saith Jehovah." This was the first gleam of hope. The very hopelessness and sin of the people made Divine action necessary, and that action would be that of judgment. The judgment, however, would be but the prelude, for immediately the prophet had declared it to be inevitable, he proceeded to describe the ultimate restoration.
\p From this point the prophecy is clearly Messianic. Zephaniah gave no picture of the suffering Servant, nor any hint of His method. He only dealt with the ultimate result to Israel. This he first described as the turning "to the peoples a pure language" by Jehovah gathering again all His dispersed ones. In that gathering the "proudly exulting ones," that is, the false rulers, would be deposed, while in the midst of the city the afflicted people who trust in the name of Jehovah would be established. Zephaniah then addressed himself to the remnant, charging them to sing and rejoice because their enemy should be cast out, and their true King Jehovah be established in the midst of them. He next called them to true courage and to service. The prophecy reached its highest level as Zephaniah described the attitude of God in poetic language under the figure of motherhood. Jehovah in the midst of His people will rejoice, and from the silence of love will proceed to the song of His own satisfaction.
\periph Haggai
\ms1 Haggai — The Duty of Courage
\h1 Haggai
\h0 The Duty of Courage
\p Of Haggai's personal history nothing is known, but the dating of his prophecy is very exact. It is noticeable that for the first time a Gentile date is given. Darius reigned during the years B.C. 521-486, so that Haggai's four messages fell within four months in the years B.C. 520-519. For the understanding of the conditions in which he exercised his prophetic ministry the book of Ezra must be studied; a tabulation of the leading events in connection with the return from Babylon will help us thus to place his prophecy. B.C. 536. Keturn from Babylon under Zerubbabel (Ezra iii. 1-4). Altar built.  Sacrifices offered. Feast of Tabernacles. B.C. 535. Foundations of the Temple laid. Opposition of Samaritans and cessation of building. B.C. 520-519. Prophesying of Haggai and Zechariah. The people recommenced building.  B.C. 515. The Temple completed. Thus it will be seen that the work of rebuilding the Temple had ceased, and in order to stir up the leaders and people to their duty in this matter these messages were uttered.
\p The book is naturally divided by the four messages the prophet delivered:
\li1 The First Prophecy (i. 1-11);
\li1 the Second Prophecy (ii. 1-9);
\li1 the Third Prophecy (ii. 10-19);
\li1 the Fourth Prophecy (ii. 20-23).
\s1 A. The First Prophecy
\p The prophet Haggai delivered his first message on the first day of the sixth month of the second year in the reign of Darius, and it was especially addressed to those in authority. The people were excusing themselves from building by declaring that the time had not come. To this the prophet replied by reminding them that they were dwelling in their own cieled houses, while the house of God was lying waste. He called them to consider their ways, reminding them of the long-continued material failure in the midst of which they had lived. He then urged them to build the house of God, declaring that all the failure to which he had already referred was of the nature of Divine punishment for their neglect of His house. There was an immediate response to the appeal of Haggai, first on the part of the governor and priest, and then by the people. This response was followed, first, by a word of encouragement, in which the prophet declared that Jehovah was with them and secondly, by new enthusiasm on the part of the people.
\s1 B. Second Prophecy
\p About seven weeks later, on the twenty-first day of the seventh month of the same year of the reign of Darius, Haggai delivered his second message. This was addressed to Zerubbabel the governor, Joshua the priest, and all the people. A comparison of Ezra iii. 13 with this message will show how certain of the old men who remembered the former house lamented the comparative inferiority of this. Such memory tended to dishearten the people, and the prophet appealed to them to be strong and to work, promising in the name of Jehovah His immediate presence and help. Upon the basis of this promise he then rose to the height of a more gracious one. The central phrase of this larger promise is difficult of interpretation, "The desire (singular) ... shall come" (plural). Perhaps the simplest explanation is to be found in the use made of the connected words in the letter to the Hebrews (xii. 25-29). It is evident that in this promise there is a revelation of an order of Divine procedure which is manifested in the method of both the first and second advents of the Messiah. That order may thus be briefly summarized: "I will shake;'' "the desire shall come;" "peace." Thus the disheartened on account of lesser material glory were called to look for the spiritual glory which would be the crowning splendour of the new. After this prophecy Zechariah delivered a message (Zech. i. 1-6).
\s1 C. Third Prophecy
\p About two months later, on the twentyfourth day of the ninth month of the same year in the reign of Darius, Haggai delivered his third message. In this the people are addressed through a colloquy with the priests. The content of this prophecy shows that after three months of hard building there were still no signs of material rewards, and the people were again disheartened in consequence thereof. As a result of his questioning of the priests and their answers Haggai taught the people that their present obedience could not immediately result in material prosperity because of their past sin. Yet the final word of this third message is a promise of blessing "From this day will I bless you.'"
\s1 D. Fourth Prophecy
\p The last message of Haggai was delivered on the same day as the third, and was an enforcement and explanation of the final promise, "I will bless you." It consisted first of a repetition of the declaration of Jehovah's determination to shake, carried out in greater detail, in order to reveal the fact that He would destroy all false authority and power; and finally in the promise of the establishment of true authority.
\periph Zechariah
\ms1 Zechariah — Apocalypse of the Old Testament
\h1 Zechariah
\h0 Apocalypse of the Old Testament
\p The association of Zechariah with Haggai has already been seen. Of the prophet himself we are only sure that he was the son of Iddo (Ezra v. 1, vi. 14). In the book of Nehemiah reference is made to a priest named Iddo (xii. 4) and to his son Zechariah (xii. 16). If these references are to the same persons, Zechariah was also a priest.
\p The first part of the book is carefully dated, and contains prophecies closely related to those of Haggai, having practical bearing upon the work of the Temple building. The latter part of the book is undated, and deals with three distinct events in the history of the people. The time was all-important. The Messiah had been promised through the chosen nation. Prior to the Edict of Cyrus that nation was practically dead, and, indeed, was being buried in its captivity. This is clearly evidenced by the smallness of the remnant who had interest and enthusiasm enough to return (Ezra ii.). Yet through this remnant the coming of Messiah was made possible, as to a human channel. This fact gives us the clue to the difference between the first and the second parts of the prophecy of Zechariah. In the first he urged the people to build the Temple, by prophecies which showed the far-reaching effect of such work in the coming and Kingdom of Messiah. In the latter part he dealt more in detail with certain events leading toward that great future.
\p The book, therefore, naturally falls into two parts:
\li1 Messages during the Building of the Temple (i.-viii.);
\li1 Messages after the Building of the Temple (ix.-xiv.).
\s1 A. Messages during the Building of the Temple
\p In this first division there are three messages. The first was local and immediate. The second consisted of a series of visions setting forth God's ultimate purpose for His people Israel. This was followed by a brief historic interlude; and the third message consisted of a threefold answer of Jehovah to an inquiry on the part of the people concerning the observance of certain fasts.
\p About a month after Haggai's second prophecy, in which he had encouraged the people who were in danger of being disheartened by the memory of the past, Zechariah uttered his first prophetic word. He gave them another view of the past, intended to warn them. He reminded them that Jehovah was sore displeased with their fathers, and warned them not to walk in the same sins. Thus the value of his first message was that from another standpoint he urged the people to be obedient to the message of Haggai. While they were lamenting the departed greatness, they were also to remember how it had been lost, and not repeat the folly. Haggai encouraged them by looking on to the new spiritual glory, while Zechariah exhorted them by looking back to the past of disobedience.
\p Two months after Haggai had delivered his last message, which was one of hope for the future, as it declared that Jehovah would destroy false authority and establish the true, Zechariah delivered his great message consisting of eight symbolic visions. There are three methods of interpreting these visions. First, that which confines their significance to the times of Zechariah. Secondly, that which spiritualizes very much by application to the Church. Thirdly, that which makes them refer to events still in the future. I adopt the third. The first is untenable because the things declared have not yet been fulfilled. Any attempt to explain the glorious announcements of the defeat of the foes of Israel and her victories, by the poor conditions then existing, and continuing until Messiah, is to suppose the prophet guilty of the wildest and most foolish exaggeration. The second involves exposition in inextricable and endless confusion, for there are things which will not admit of spiritualization. Moreover, to apply to the Church the order and service herein revealed is to contradict New Testament teaching as to her order and service. This series of visions constitutes the Old Testament Apocalypse, or unveiling of God's final dealings with Israel.
\p Under the figure of the myrtle trees Israel is described as "in the bottom," or, far better, as the margin reads, "in the shady place." It is the day of her overshadowing, but she is yet watched. The whole earth is sitting still and at rest. The angel watcher makes appeal to Jehovah on behalf of Jerusalem and the cities of Judah, and is answered with "comfortable words." These words declare Jehovah's determination to deliver and re-establish His people. This vision therefore is a picture of Israel as she has long been, and still is, outcast from privilege and position, yet never forgotten by Jehovah, Who declares His determination ultimately to return to her with mercies, and to restore her to favour.
\p The second vision of horns and smiths while indefinite as to detail, yet carries its own explanation. The horn is a symbol of power, and the four stand for the powers which have scattered the chosen people. The smiths are the symbol of that which destroys power, and stand for those who are to break the power of the horns. The vision therefore foretells the ultimate overthrow of Israel's enemies.
\p The vision of the measuring line reveals the condition of Jerusalem which will result from the overthrow of her enemies. The young man with a measuring line goes forth to measure the restored city, and is prevented from doing so by an angel messenger, who in figurative language declares to him that Jerusalem will be such that it is impossible to measure. The nature of that prosperity is indicated in the statement that the presence of Jehovah will make walls unnecessary, and its extent is declared to be so vast as to make walls impossible. In view of this remarkable vision of ultimate prosperity the prophet uttered his call to the scattered people to return, making the declaration of Jehovah's determination, and calling them to rejoice thereat.
\p As the first three visions have dealt principally with the material side of Israel's tribulation and restoration, the remaining five deal with her moral and spiritual influence.
\p The vision of Joshua, first clothed in filthy garments, and then cleansed and charged by the angel of Jehovah, shows how the nation, having failed through sin, is restored by way of moral cleansing to the priestly position and function, of access to God and mediation.
\p The vision of the candlestick immediately following, sets forth Israel as fulfilling the Divine intention. The candlestick was the symbol of Israel as the light-bearer amid the darkness. The two olive trees refer in the first place to Zerubbabel and Joshua, the governor and the priest, and thus finally to the offices of priest and king as they would be realized and fulfilled in the Person of the Messiah. Through these the Spirit would be communicated to Israel, and so the light would shine.
\p The vision of the flying roll represents the principle of law as it will be administered by Israel when she fulfils the true ideal. It is the curse upon evil in action and in speech, and that not merely pronounced, but active. Thus while Israel stands as priest mediating, and as lightbearer illuminating, she will also affirm and apply the principle of law in the midst of the earth.
\p The vision of the ephah shows what will be the result of this application of law. The ephah is the symbol of commerce, and the woman, according to the distinct declaration of the prophecy, is the personification of wickedness. Thus the principle of wickedness is to find its final vantage ground in commerce. This, however, is to be centralized in the land of Shinar, where the tower of Babel was erected, and Babylon was built. The vision teaches that even in the administration of restored Israel, the spirit of lawlessness will still exist, but that it will be restricted in its operations.
\p The last vision, of the chariots driven from between the mountains of brass, is symbolical of the four winds or spirits of heaven going forth from the presence of the Lord to walk to and fro in the earth, and suggests finally that in the day of restoration the administrative forces of righteousness will be spiritual.
\p After the delivery of this second message there followed a great symbolic act. Skilled workmen prepared crowns of silver and of gold which were set upon the head of Joshua. To him, thus crowned, the prophet foretold the coming of One Who should fulfil the predictions made in the message of the visions. His office was to be dual—that of priest and king. The crowns which Joshua wore during this ceremony were retained for a memorial in the Temple of the Lord. The final words of the prophet reveal the purpose he had in his heart in all that he had said. It was that the work of Temple building should be continued.
\p The third message of Zechariah was uttered nearly two years later, on the fourth day of the ninth month of the fourth year of Darius. It was a fourfold answer to an inquiry made by the people concerning the necessity for observing certain fasts. The history of these fasts is contained in 2 Kings xxv. One was established in the tenth month, in connection with the besieging of the city. The next occurred in the fourth month, and commemorated the taking of the city. The third was held in the fifth month in memory of the burning of the city, and the last in the seventh month, in which Gedaliah was murdered. The inquiry was confined to the fast of the fifth month, as to whether it was necessary to continue its observance. The answer of the prophet was delivered in four statements of what Jehovah had said to him.
\p The first of these answers declared that the fasts had been instituted not by Divine command, but entirely upon the initiative of the people themselves. It declared also that they should consider the messages which had been delivered to them before the occasion which gave rise to the fasts of which they now complained.
\p The second answer reminded them that God sought the execution of justice and the manifestation of mercy, rather than the observance of self-appointed fasts. It also reminded them that they had refused to hear the call of justice, and therefore all the evil things which had befallen the city had resulted. The inference of the answer was, that had they been obedient, the occasion of the fasts would never have arisen.
\p The third answer was full of grace. It declared that God was jealous for Zion, that He was returned to it, and that therefore its prosperity was assured, notwithstanding the fact that these people saw only the devastation which caused their lamentation. Because of the certainty of this restoration, the prophet appealed to the remnant to be strong and build, promising them in the name of Jehovah, that instead of being a curse, they should become a blessing. Re-aflfirming this Divine intention to restore, the prophet called the people back to the attitudes which the second answer had declared God sought, those, namely, of the execution of justice and the manifestation of mercy.
\p The final answer to their question was a declaration that Jehovah would turn all their self-appointed fasts into feasts, and that the city, the destruction of which had caused the appointment of these fasts, should become the centre to which many peoples and the inhabitants of many cities should come to seek Jehovah.
\s1 B. Messages after the Building of the Temple
\p In this second division there are two messages. The first the prophet described as "The burden of the word of the Lord upon the land of Hadrach"; and the second as "The burden of the word of the Lord concerning Israel." The first deals with the rejection of the anointed King, and the second with the enthronement of the rejected King.
\p The first message is characterized by the prophet's vision of three outstanding events in the future of his people. These are set in the light of the Kingship of Messiah. Each foretelling is merged into, or connected with, the glorious hope of the people of God. The three events referred to are, the coming of Alexander and the protection of the city; the victory of Judah under the Maccabees; the final Roman overthrow of the city and the scattering of the people. These are all related to the Messianic hope. The first merges into a great triumph song concerning the King; part of the prophecy contained therein has now been fulfilled, and part is still unfulfilled. The second passes to a description of Jehovah's triumph through His people, and of all the blessings of His Kingdom; this is wholly unfulfilled. The third is accounted for by the rejection of the true Shepherd when He appeared.
\p In the first movement the prophet announced the coming of the king. He foretold the preservation of the city of Jerusalem in days when Syria, Phoenicia, and Philistia would be overcome by the enemy, who, acting under Jehovah, would thus execute His judgments upon them. This prophecy was in large measure fulfilled by the coming of Alexander the Great. He captured Damascus and Sidon, and after a siege of seven months. Tyre itself. He then marched against Gaza and razed it to the ground. In the course of this campaign he passed Jerusalem more than once, but never attacked it. Thus, according to the prophecy of Zechariah, the city was preserved for the coming of the King. That coming he then foretold, calling upon Zion and Jerusalem to rejoice, declaring the character of the King, and announcing His complete victory.
\p The prophet proceeded to describe the King's programme. He foretold a coming triumph for Zion against Greece, under the direct guidance and in the might of Jehovah. This prophecy was fulfilled in the victory gained by Judas Maccabaeus over Antiochus Epiphanes. This victory led him to describe the yet greater and final victory of the people of God. He introduced this description by appealing to Zion to ask help of Jehovah, and immediately declaring His intention to accomplish their deliverance. Consequent upon this determination on the part of Jehovah, the people would be strengthened. The prophet finally, speaking in the name of Jehovah, described His re-gathering of the people. "I will hiss for them ... I will sow them ... I will bring them out ... I will bring them into ... I will strengthen them." 
\p The last movement of the message is one in which the prophet described the rejection of the King. He first foretold the coming of judgment under the figure of the Roman fire, devouring the people and spoiling the glory of the false shepherds. The reason of this judgment he then declared to be the rejection of the anointed King. This King is portrayed as having two staves, one called Beauty, which signified grace, and the other Bands, which signified union. This true Shepherd rejected the false, and then was Himself rejected of the people. It is noticeable that the prophet spoke of that rejection from the standpoint of Divine interference. Beauty was cut asunder, the price being thirty pieces of silver, and the result was the breaking asunder of Bands. The result of this rejection of the true Shepherd would be the restoration of the false, and the consequent affliction of the people. The last note of this message pronounced woe upon the worthless shepherds.
\p Thus the prophet foresaw the Roman victory over the chosen people following their abandonment of their true King.
\p The second message has to do with things wholly future. The King spoken of in the previous burden, Whose rejection was there foretold, is now seen as coming into His Kingdom. This, the prophet described in two movements, which are complementary. In the first he looked at the opposing nations as they will be dealt with in judgment, and at Israel as she will be restored through the acknowledgment of her true though rejected King, and by her own spiritual cleansing. In the second movement he viewed the same events from the standpoint of the King, beginning with His rejection and then describing His coming, day, process, and administration.
\p The final victories of the King are described as to the nations and as to Israel. By the strength of Jehovah operating through His people, the strength of the nations is discomfited, and perfect victory is assured. This victory over the nations will issue in the restoration of Israel to supremacy under the government of One Whom they had pierced. This, however, will be brought about when, recognizing their sin, the chosen people repent with mourning. In that day, by way of a fountain opened to them, Israel will be cleansed from all the things which have defiled and degraded her.
\p The prophet finally described the ultimate victories as to the King, commencing with a description of the smiting of the Shepherd and the scattering of the sheep. In this process of scattering a remnant would be loyal, and they would become the people of Jehovah. The prophet then proceeded to describe the ultimate day of the Lord, which would be ushered in by the coming of Jehovah in the Person of His King to the Mount of Olives. This advent would initiate the new processes of the settlement of the land, and the cleansing of Jerusalem by judgment, to be followed by the establishment of the Kingdom in which all nations would gather to Jerusalem as a centra of worship, those refusing being punished, while all life would be consecrated.
\periph - Malachi
\ms1 Malachi — Unconscious Corruption
\h1 Malachi
\h0 Unconscious Corruption
\p Nothing more is known of Malachi than the book which bears his name reveals. The word Malachi means messenger, and this has given rise to the supposition that it is a title rather than a name. While it is probable that Malachi was indeed the actual name of the prophet, its significance is most suggestive, for throughout the prophecy the burden of the message of Jehovah is supreme, and the personality of the messenger is absolutely hidden.
\p The connection of this prophecy with the work under Ezra and Nehemiah is evident. The abuses against which Malachi made his protest, namely a polluted priesthood, mixed marriages, and failure to pay tithes, were those which existed during the time of Nehemiah. Malachi is mentioned neither by Ezra nor Nehemiah; probably, therefore, he prophesied after their time. It would seem as though the special evils, which they set themselves to correct, still existed side by side with correct outward observances. The attitude of the people is revealed in the sevenfold "Wherein" (i. 2, 6, 7, ii. 17, iii. 7,8, 13).
\p The prophecy falls into three parts:
\li1 Fundamental Affirmation (i. 2-5);
\li1 Formal Accusations (i. 6-11);
\li1 Final Annunciations (iii.- iv.).
\s1 A. Fundamental Affirmation
\p After the introductory word, which really constitutes the Title Page, the message begins almost abruptly with the tender and sensitive word of Jehovah to His people: "I have loved you." This is the real burden of the prophecy; everything is to be viewed in the light thereof.
\p The prophet then, in an equally brief sentence, indicated the attitude of the people towards Jehovah: "Wherein hast Thou loved us?" The only explanation of such a question possible is that the people, conscious of the difference between their national position and their past greatness, and of the apparent failure of fulfilment of the prophetic promises, called in question the love of Jehovah.
\p This sceptical question the prophet answered by reminding them of Jehovah's love for Jacob, and His hatred of Esau; of His destruction of Edom, and His deliverance of Israel.
\s1 B. Formal Accusations
\p Having thus made his fundamental statement, the prophet proceeded to utter his formal accusations. These fall into three groups, those against the priests, those against the people, and those against the nation in general.
\p In dealing with the priests, he declared their corruption, and indicated the line of their punishment. He charged them with profanity, in that they had despised the name of Jehovah; with sacrilege, in that they had offered polluted bread upon His altar; with greed, in that none of them were found willing to open the doors of His house for nought with weariness, in that they had "snuffed at'' the whole system of worship as "a weariness." In the study of these accusations against the priests, it is most evident that they resented the charges made against them, as the recurrence of the questions—"Wherein?"—shows. This makes it evident that the prophet was protesting against a formalism which was devoid of reality. Against them he therefore uttered the threatenings of Jehovah. Their blessings were to be cursed, and the punishment of corruption would be that they should be held in contempt by the people. In the midst of this declaration occurs a passage full of beauty, describing the true ideal of the priesthood.
\p The prophet specifically charged the people with two sins, and in each case pronounced judgment upon them. He introduced this charge by the enunciation of a principle—that of the common relationship of all to God as Father, and the declaration of the consequent sin of dealing treacherously with each other. The first specific sin was that of the mixed marriages of the people, while the second was that of the prevalence of divorce.
\p The final accusation was against the whole nation, and consisted of a charge of accommodating doctrine to the deterioration of conduct. In the presence of ethical failure, the people were declaring, that notwithstanding the doing of evil, Jehovah delighted in the people, and were inquiring sceptically, "Where is the God of judgment?"
\s1 C. Final Annunciations
\p The last division of the book contains the prophet's announcement of the coming of Messiah. It falls into three sections dealing with the coming One, the coming Day, and uttering the closing words.
\p The prophet announced the advent of Jehovah's Messenger, describing His Person, the process of His administration, and finally declaring the principle of the unchangeableness of Jehovah.
\p He then appealed to the nation, generally calling them to return, and then making a twofold charge against them of robbery and of blasphemy. To each of these they responded with the same inquiry, "Wherein?" thus showing that the people, like the priests, were observing formalities of religion while deficient of true spiritual life. 
\p In the midst of this wide-spread apostasy there was a remnant yet loyal to Jehovah, which the prophet first described, and then addressed, declaring to them Jehovah's knowledge of them, and determination concerning them.
\p All this leads to his great declaration concerning the coming Day. This Day he described in its twofold effect. Toward the wicked it would be a day of burning and of destruction. Toward the righteous it would be a day of healing and of salvation.
\p The closing words of the prophet called upon the people to remember the law of Moses, promised the coming of a herald before that of the day of the Lord, and ended with a solemn suggestion of judgment.