Kings 17:1). Sought solitude at Cherith (1 Kings 17:2-7).
Dwelt with the widow of Zarephath (1 Kings 17:8-24). Entered
great contest with prophets of Baal (1 Kings 18:1-40).
Offered a prayer for rain (1 Kings 18:41-46). Took flight in
despondency to Beersheba (1 Kings 19:1-8). Received
revelation from God at Horeb (1 Kings 19:9-21). Rebuked Ahab
and Jezebel for unlawfully taking Naboth's vineyard (1 Kings
21:1-29). Declared judgment upon Ahaziah (2 Kings 1:1-18).
Carried from earth in a chariot of fire, his prophet's mantle
falling upon Elisha (2 Kings 2:1-18). Reappears on the Mount
of Transfiguration (Luke 9:28-36).
#TIME.#--925 B. C. to 900 B. C.
#PLACES.#--Samaria, Brook Cherith, Zarephath, Mt. Carmel, Beersheba,
Horeb, Mt. of Transfiguration.
[Illustration]
#SIGNIFICANCE OF EVENTS.#--The contest of true religion with heathen
beliefs is brought to a sharp focus in Elijah's time; and the
battle-line there drawn so sharply has ever been a challenge for
Christian courage in later days.
Elijah, the Great Speaking Prophet
#86. Elijah's Mission.#--All the prophets spoke, though some of them
wrote as well, like Isaiah and others. We call Elijah a speaking
prophet because we have but one record (2 Chron. 21:12-15) of anything
that he wrote. Elijah was sent by God to the Northern Kingdom at the
time of Ahab and Jezebel, to try and stay the tide of idolatry that
was threatening to overwhelm the land. Ahab and Jezebel had
established the worship of Baal and Ashtoreth, two nature divinities
of the heathen world. To turn back this tendency God sent this man of
the desert. Of his early life we know nothing. He appears before us
suddenly, as a man in the full tide of life. He was from Gilead, and a
man of action, most emphatically. To get a good idea of the man, we
may set him forth as seen in six notable scenes.
#87. First Scene:# Elijah and Ahab.--This is where he meets the king,
and announces that as the God of Israel lives, there shall not be dew
or rain in all the land, excepting at the word of the prophet. Note
here the significant nature of this challenge. The two divinities that
the people were now forced to worship were supposed to preside over
the processes of nature. Just in their realm of influence, therefore,
Elijah challenges them, and claims that his God has given to him power
over the forces of nature, such as neither Baal nor Ashtoreth
possessed. Then Elijah disappears, no one knows whither.
#88.# Now follows the fulfilment of his prediction. The season for the
early and for the latter rain comes and goes, and still there is no
rain. Probably some said, "This is unusual, but of course things will
even up next year, and we shall have an abundance of rain." But the
next year came and went, and still the heavens were as brass. Ahab now
tries to discover this man who holds the key of the heaven, that he
may force him to unlock the clouds. But in vain. The third year comes
and goes, and still there is no rain, while the land is dry and
parched, and even the king finds it hard to get food for his horses.
At the same time there are some who call attention to the most
unwonted fact that not only has there been no rain, but that even the
dew has not been seen for three years.
#89. Second Scene.#--Now comes the second encounter between the
prophet and the enraged monarch. Most dramatic is this brief
interview, in which Ahab charges Elijah with troubling Israel, and
Elijah throws the charge back in his teeth. Then comes the further
challenge on the part of the prophet to the priests of these two
nature divinities, to test their power on Mount Carmel. The scene
there is too familiar to need detailed description. Suffice it to
remind the student that Baal's priests were powerless to make good
their claim that their gods held control over the forces of nature.
Elijah, however, proves that Jehovah is the God of nature, and holds
all things in his hands, for his prayer is answered by fire, and the
sacrifice is consumed, with the wood and the water and the very dust
that lay around so abundantly. Now comes the confession of the people
that Jehovah and not Baal is the true God. Then comes the rain at
Elijah's petition, and the second great scene in the life of this man
closes.
#90. Third Scene.#--Very different is this from either of the two
others. We see this man sitting discouraged under a juniper tree, and
asking God to take away his life, as he is not better than his
fathers. Is this the same hero whom we saw standing in all his triumph
before the king? Yes, the same. How then account for the difference in
his mien? Probably because of the reaction that came after the
exciting contest with the priests of Baal, and the consciousness that
he had not won as great a victory for Jehovah as he had anticipated.
For as soon as the prophets of Baal had been slain, Jezebel, instead
of yielding, had sent word to Elijah that she would kill him within
twenty-four hours. It was this apparent failure that most probably
discouraged the prophet, so that all his work seemed to him to have
come to naught. Note now how God comforts his servant, how he
ministers to his body, by food and rest, and to his mind by assuring
him that he is wrong in thinking that he only remains as a true
worshiper of Jehovah. Furthermore, God sends him to Horeb, where Moses
learned so many lessons in things divine, and there God speaks to
Elijah and gives him further work to do, so that when the prophet
comes forth from his communion with God, he is again the stern man of
duty that he was before. (Three great men learned much at Horeb:
Moses, Elijah, and Paul the Apostle, for when he went to Arabia, it
was probably Horeb to which he journeyed.)
#91. Fourth Scene.#--Again Elijah and Ahab are face to face. Ahab has
coveted the vineyard of Naboth, to make out of it a garden of herbs.
Naboth, as was his right, would not part with the inheritance of his
fathers. Ahab does not dare use violence to secure possession. But
Jezebel has no such scruples. With bribery and perjury, she soon has
poor Naboth convicted of blasphemy, and stoned to death. Then his
estate passing to the crown, she tells her husband to arise and take
possession. Just as Ahab reaches the vineyard, lo! Elijah confronts
him. The prophet was the last man whom the conscience-stricken king
desired to see, particularly at that very moment. "Hast thou found me,
O mine enemy?" he exclaims, in horror. Then comes the righteous
prophet's stern denunciation of the guilty king, and so the interview
closes.
#92. Fifth Scene.#--Now we are in the country east of the Jordan. Two
men are journeying together, and we recognize them as Elijah and his
successor Elisha. Suddenly there comes a supernatural rushing of what
seem to be chariots and horses of fire. The elder of the two is caught
up, and carried into heaven, while the younger, in amazement and awe,
cries out, "My father, my father, the chariots of Israel and the
horsemen thereof!" As suddenly as Elijah came to the scenes of his
activity, so suddenly did he disappear.
#93. Sixth Scene.#--More quiet than any of the others is this scene.
We are now on the Mount of Transfiguration. The Master is there, and
three of his disciples. Suddenly there appear two others in glory with
the Master. They are the great lawgiver, Moses, and the great prophet,
Elijah. They are talking with Jesus of his death which was now soon to
take place in Jerusalem. Then, the conversation having come to a
close, the two visitors from the other world disappear, and the Master
is left alone with his astonished disciples.
#94.# Stern, with the fear of God before his eyes, and no fear of man
in his heart, stands this man of God, Elijah. A benediction to Israel
God meant him to be, but alas! Israel rejected him, as it did the
other prophets whom God in his mercy sent, and so Israel pushed on to
its own final ruin. For the material used in this sketch look at 1
Kings 17, 18, 19, 21, and 2 Kings 2.
Test Questions
What divinities was Israel worshiping at the time that Elijah
appeared?
What relationship to nature were these two divinities supposed to
hold?
Give the first scene in the life of this prophet.
What significance was there in his challenge?
Give the second scene with Ahab. Where did the contest between Elijah
and the prophets of Baal take place?
What was the significance of this scene?
Where next do we see Elijah?
What probably was the cause of his discouragement?
How does God deal with his servant at this time?
Where does Elijah now go, and what effect does his communion with God
have on his spirit?
Give scene four.
Tell the story of Naboth and his vineyard.
Where next do we find the great prophet?
Who was Elijah's successor?
What is the last scene in the experience of Elijah that we find in the
Bible?
Lesson 11
Return from Captivity
Old Testament Division--Fifth Period
LEADING EVENTS AND PERSONS
#Return from Captivity.#--After seventy years, Cyrus, king of
Persia, allowed the Jews to return to Jerusalem to rebuild
the Temple under Zerubbabel (Ezra 1:1-11). Altar set up once
more (Ezra 3:1-7). The Temple begun (Ezra 3:8, and following
passages). The prophets Haggai and Zechariah encouraged the
people (see books under their names).
#Sixty years# elapsed of which we know nothing.
#Ezra goes# to Jerusalem to institute reforms, such as
prohibiting mixed marriages of Jews with other nations (Ezra
7:1 to 9:15). He interpreted the law (Neh. 8:1-18) and
celebrated the Feast of Tabernacles.
#Nehemiah#, cup-bearer to Artaxerxes, the king. Became
solicitous for the city of Jerusalem and its broken walls,
prayed for guidance, and was rewarded by the king's
assistance (Neh. 1:1 to 2:8). Opposed by Sanballat (Neh.
2:19, 20; 4:1-8; 6:1-14). A great popular religious festival
was held (Neh. 8:1-18). Judah was set apart from strangers
(Neh. 9:1-38; 13:1-3). The law of the Sabbath was enforced
(Neh. 13:15-22).
#TIME.#--538 B. C. to about 400 B. C.
#PLACES.#--Babylon, Jerusalem.
[Illustration]
#SIGNIFICANCE OF EVENTS.#--The return to Jerusalem and the institution
of reforms were events of tremendous import to the Jews, and the
faithfulness of a few men was given high recognition. The rebuilding
of the Temple and reconstruction of the city walls looked forward
through four centuries to the fitting setting for the scene of the
coming Messiah.
The Captivity and the Return
#95. Condition During Captivity.#--The captivity of Judah lasted
seventy years, dating from the first captivity under Jehoiakim, 605
B. C., when among others Daniel was taken captive. The lot of the
captives in Babylon was bad enough, but it was not by any means as
severe as the bondage in Egypt. Quite a number of the captives, such
as Daniel, Zerubbabel, Nehemiah, occupied positions of great trust and
emolument. Still, by the rivers of Babylon, Judah did mourn and weep,
as her people thought of Jerusalem and its vanished glories.
#96. The Return.#--The seventy years having been completed God stirred
up the spirit of Cyrus, king of Persia, and he issued a decree
allowing all Jews who so desired to return to their own land. He also
gave them many vessels of gold and silver that Nebuchadrezzar had
taken from the Temple, that they might use them in the new house of
God which they were to build. Zerubbabel led the caravan from Babylon
to Jerusalem. Arrived in Jerusalem, they began their work by erecting
the altar first. This was right, as the altar was the foundation of
all the temple services. Altars existed long before temples had been
built. For a while the building of the temple was interrupted by the
foes of Judah, but at last it was completed, the people being
encouraged by the prophets Haggai and Zechariah. So they dedicated the
temple with much joy, and restored the sacrifices as Moses, the man of
God, had commanded. For all of this see Ezra 1-6 and the books of
Haggai and Zechariah.
#97. Ezra.#--Now comes a period of about 60 years, in which we have no
knowledge of the condition of affairs in Jerusalem. At last, however,
Ezra, the scribe, goes up to the Holy City, and with him a number of
patriotic Jews. The work of Zerubbabel was the rebuilding of the
temple. That of Ezra was emphatically the reformation of religion
among those who were in Judah and Jerusalem. There was much danger
that through intermarriages with the people of the land the Jews would
again abandon the religion of their fathers. A large part of Ezra's
effort was aimed against this evil. The people declared their
willingness to do as Ezra dictated, and so the danger from this
direction was for the time being avoided.
#98. Nehemiah.#--Soon after this we come to the story of Nehemiah. He
was cupbearer to Artaxerxes, a position of much ease and wealth. But
the welfare of Jerusalem lay near his heart, and he made it his
business to know how matters were progressing in that city. Certain of
his brethren at one time brought him evil tidings from there. In
consequence he betook himself to prayer that God would give him such
favor in the eyes of the king that he would allow him to go to
Jerusalem and build the walls that had been thrown down. In those days
a city without walls was in a pitiful condition, exposed to the
assaults of all its foes. For four months Nehemiah prayed without any
visible answer. Then it came at last in a moment. One day at the table
the king noticed that the face of his cupbearer was sad. "Why is thy
countenance sad?" he inquired. Then Nehemiah (after an instant of
silent prayer) told the king all that was in his heart. At once the
permission was given him for which he had waited and prayed for four
months. So off he started as soon as possible.
#99. Nehemiah's Prayer.#--Note just here the nature of Nehemiah's
prayer. It was not like so many modern prayers, one for _ease_. No, it
was a prayer for opportunity to make _sacrifice_ and bear _heavy
burdens_ for the sake of Jerusalem. If all the church were in this day
to pray for an opportunity to bear burdens and make sacrifices, what
do you think the effect would be on the advance of the kingdom of God
on earth?
No sooner did Nehemiah reach Jerusalem than he inspected the walls to
see exactly the condition in which they were. Then he assembled the
rulers and told them of his plans, and heartened them for the work. He
divided the work among the families, thus giving each one a specific
task, and encouraging the spirit of true rivalry. "To every man his
work," seems to have been his excellent motto. So the people got to
work with enthusiasm.
#100. Opposition.#--Of course there was no lack of opposition, for all
good causes have opponents. But none of these things in any way moved
this grand man from his purpose, or abated in any degree his
enthusiasm. With sword in one hand and trowel in the other the people
pushed the work forward, while over all Nehemiah watched with
unceasing care. His vigilance is apparent from the fact that for
nearly two months he never put off his clothes. So in fifty-two days
the work was completed, and the people's hearts were filled with joy.
Under his rule was gathered what has sometimes been called the first
Sunday-school on record (Neh. 8). He knew that it was on account of
the ignorance of the people of the Word that they fell so easily into
sin. So he gathered them all together, and Ezra read and explained the
law of Moses in their hearing. In this connection, too, they
celebrated the feast of tabernacles, in commemoration of the
wanderings of Israel in the wilderness.
#101.# Ever watchful of the spiritual welfare of his people, Nehemiah
instituted reforms in the matter of Sabbath-keeping, and of usury, and
of idolatrous intermarriages with the people of the land. His labors
never ceased, for he seems to have realized that "eternal vigilance"
was the price of true godliness, in the midst of idolatrous
surroundings.
#102. Results of the Captivity.#--In this matter of the captivity, the
most important thing for us to bear in mind is that the people were
cured by their experience of all forms of idolatry. Up to that time
this had been their besetting sin, into which they were ever falling.
From the time of the captivity and return onward to the present day
the Jew has been a strict monotheist. Though scattered to the ends of
the earth, never again has he fallen into this pit of iniquity and
this slough of despond. This is a most remarkable fact.
Test Questions
How long did the captivity of Judah last?
Give the three most prominent names of those who had to do with the
return and the subsequent reforms.
Who first led the Jews up out of Babylon?
What was the chief work of Zerubbabel?
How did he begin the building of the temple?
Name the two prophets who encouraged the people in this work
How long a period is there between Zerubbabel and Ezra?
What was Ezra's chief work in Jerusalem?
What was Nehemiah's position at the court of Artaxerxes?
For what in reality was Nehemiah praying?
How long was his prayer unanswered?
How long was Nehemiah in building the walls?
What illustration is given of his fidelity to this work?
What other reforms did Nehemiah strive to inaugurate?
What is the most noticeable thing about the religious life of Judah
during and after the captivity?
Text Questions for Review
Lessons 6 to 11
1. In what order were the various parts of the land of Canaan
conquered?
2. What was the cause of each period of oppression in the time of the
Judges?
3. Who brought relief from the oppression of Midian?
4. What was the political condition of the people in the time of the
Judges?
5. What reasons did the Israelites offer for wanting a king?
6. Give instances of Saul's hatred toward David.
7. Over what tribe did David rule alone for seven years?
8. Give the boundaries of David's kingdom at its height.
9. What noted building did Solomon erect in Jerusalem?
10. Why were the people finally dissatisfied with the king?
11. When the United Kingdom was divided, who was chosen king over the
Northern Kingdom?
12. Name the Northern and the Southern Kingdom.
13. What king tried to restore the worship of Jehovah?
14. Name two prophets of the time of Jeroboam II.
15. Under what king was Israel carried into captivity?
16. Which lasted longer, the kingdom of Israel or of Judah? How much
longer? Why?
17. Under what kings did Judah have great reforms?
18. Name two great prophets of Judah.
19. Describe and locate the contest between Elijah and the prophets of
Baal.
20. Tell the story of Naboth and his vineyard.
21. How long did the captivity of Judah last?
22. Name the three most prominent persons that had to do with the
return.
23. What was Zerubbabel's great work?
24. What two prophets encouraged the work?
25. What was Ezra's work in Jerusalem? Nehemiah's?
[Illustration]
Lesson 1
New Testament Division
PRINCIPAL EVENTS
#Interval# between the Old and the New Testament--four
hundred years of silence. Governmentally, this period was
divided between Persian, Greek, Maccabean, and Roman rule.
#Prelude# of angelic ministration. Message to Zacharias (Luke
1:5-20). Annunciation to Mary (Luke 1:26-38). Angelic chorus
on Bethlehem's plains to shepherds (Luke 2:1-18). Warning to
Joseph to flee from Herod (Matt. 2:13). The first thirty
years of the life of Jesus are referred to but slightly in
the Bible.
#First Period.#--Six months of preaching by the "forerunner,"
John the Baptist (Matt. 3:1-13; also parallel passages).
#Second Period.#--The entire life of Jesus, from the baptism
at Jordan to the crucifixion, resurrection, and ascension.
(See entire Gospel narrative.)
#Third Period.#--From Pentecost, the outpouring of the Spirit
and admission into the church of three thousand in one day
(Acts 2:1-40). Gentiles admitted to the church (Acts
10:1-48). The first persecution (Acts 5:17-40). The martyrdom
of Stephen (Acts 6, 7).
#Fourth Period.#--The time of the Gentiles--the period in
which we now live (Rom. 11:25; Luke 21:24).
#Fifth Period.#--Will begin with "the lifting of the veil"
from the eyes of Israel (2 Cor. 3:15, 16). The close of this
period will be a time of great blessing (Rom. 11:15).
#The end# will witness the final triumph of the religion of
the Messiah over Jew and Gentile.
#TIME.#--About 400 B. C. to present time.
#PLACES.#--Palestine and Egypt; for the Third Period see later maps.
#SIGNIFICANCE OF EVENTS.#--The New Testament marks the change from the
old dispensation of priests as mediators, to the new, when "Jesus
Christ became the propitiation for our sins, and not for ours only,
but for those of the whole world!"
The New Testament Preview
#103. Interval.#--Between the close of the Old Testament Period and
the opening of that of the New Testament there is an interval of four
centuries of silence.
#104. Prelude.#--This is largely angelic in character. To Zacharias
comes the message of the birth of the forerunner. Then follows the
angelic annunciation to Mary herself. This in turn is followed by the
angelic message to the shepherds and the heavenly chorus on
Bethlehem's plain. Heaven stoops to earth to announce its glad
tidings. A new creation is heralded, better and grander even than that
of the opening chapters of Genesis. One or two events are then
recorded in the early life of the Holy Child, and then there is
silence for thirty years. It is as though the prelude should end all.
But no, the story will not end with mere prelude. It will go on its
course till the very last act.
#105. First Period.#--_From John to Jesus._ Suddenly John the Baptist
breaks on our vision, for his short but decisive part. His message is
twofold, and is comprised in the words "Repent," "Prepare." For six
short months this fiery preacher calls the nation to prepare for what
God has in store for it. Multitudes gather and hearken. Then comes
Jesus from Nazareth, and John almost in one breath calls him "Son of
God" and "Lamb of God." Two apparently irreconcilable titles, for the
one means power and exaltation, and the other sacrifice and
humiliation. How these two titles were to blend in one character will
be seen in the following acts of the Divine dealing with men.
#106. Second Period.#--_From Jordan to the Mount of Olives._ Three and
a half years was this in duration. Short as compared with any one of
the Old Testament stories, but far more significant, and more full of
the Divine revelation of God's mercy and justice. Now miracles
multiply as never before, for now, as never before, the Divine comes
down to man and holds communion with him. Now truth is made clear as
no patriarch or prophet ever saw it. Truly in this period, "Great was
the mystery of godliness; he who was manifested in the flesh." With
this period we shall deal more in detail later on in these lessons, so
we make but brief allusion to it in this place. Suffice it to say that
not in all the history of this world were there ever three years and a
half so filled with benediction for mankind as were these of the
second period.
#107. Third Period.#--_From Pentecost to the Turning to the Gentiles._
Pentecost was the birthtime of the Christian Church. No Pentecost, no
Acts of the Apostles. No Acts of the Apostles, no Christian Church. In
that case the world of to-day would be heathen, Muhammadan and Jewish.
At Pentecost more were brought to an acceptance of Jesus as the
Messiah than Jesus himself had won in his whole active ministry. About
five hundred would seem to have been the number of believers after our
Lord's resurrection. Now in one day Peter wins and baptizes three
thousand. Thence onward the number of believers grows, till it numbers
thousands and thousands. But all these are yet Jews, or else
proselytes. The next step in this third period is the official opening
of the door to the Gentile world. This took place at Caesarea, and to
Peter was given the joy and privilege of admitting Gentiles without
their first becoming Jews. Through Pentecost and the experience at
Caesarea was in large measure fulfilled to Peter the "promise of the
keys" (Matt. 16:19), for he it was who received the Jews at Pentecost
into the church, and he too it was who opened the door of the church
to the Gentile world. How great this portion of Period Three, and how
significant to us, is apparent as soon as we realize that but for the
advance in Caesarea we in this day would first have to become Jews
before we could be members of the living church. Had the Jews been
willing to receive the Nazarene as their Messiah, there is no telling
what sweeping measure of blessing they might not have received.
Certain it is that their history from that day to this would have been
very different from what it has been. Their rulers cried, "We have no
king but Caesar," and from that time many of their people have had few
to rule over them but Czars, Sultans, Emperors, and hostile rulers.