Twelve Studies On The Making Of A Nation: The Beginnings Of Israel's History

THE BIBLE'S MESSAGE TO MODERN LIFE

Twelve Studies on The Making of a Nation The Beginnings of Israel's History...

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CHARLES FOSTER KENT JEREMIAH WHIPPLE JENKS

1912 The best of allies you can procure for us is the Bible. That will bring us the reality—freedom.— Garibaldi . If the common schools have found their way from the Atlantic to the Pacific; if slavery has been abolished; if the whole land has been changed from a wilderness into a garden of plenty, from ocean to ocean; if education has been fostered according to the best lights of each generation since then; if industry, frugality and sobriety are the watchwords of the nation, as I believe them

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INTRODUCTION

In the early Christian centuries thousands turned to the Bible, as drowning men to a life buoy, because it offered them the only way of escape from the intolerable social and moral ills that attended the death pangs of the old heathenism. Then came the Dark Ages, with their resurgent heathenism and barbarism, when the Bible was taken from the hands of the people. In the hour of a nation's deepest humiliation and moral depravity, John Wycliffe, with the aid of a devoted army of lay priests, gave

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THE OBJECTS OF THESE STUDIES,

There are two distinct yet important ways of interpreting the Bible: The one is that of the scholar who knows the Bible from the linguistic, historical and literary point of view; the other, that of the man who knows life and who realizes the meaning and value of the Bible to those who are confronted by insistent social, economic and individual problems. These studies aim to combine both methods of interpretation. Briefly defined the chief objects of these studies are: (1) To introduce the men a

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THE PLAN OF WORK.

These studies are planned to meet the needs of college students and adult Bible classes. Those who are able to command more time and wish to do more thorough work will find in the list of Parallel Readings on the first page of each study carefully selected references to the best authorities on the subject treated. For their guidance are also provided Subjects for Further Study . In using this text-book the student may proceed as follows: (1) Read carefully the Biblical passage indicated in conne

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BOOKS OF REFERENCE.

The books suggested in connection with this course have been carefully selected in order that each person may have for his individual use a practical working library. The following should be at hand for constant reference. Kent, C. F., The Historical Bible , Vols. I and II. Contains the important Biblical passages arranged in chronological order and provided with the historical, geographical and archaeological notes required for their clear understanding. The translation is based on the oldest m

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I.

Every early people naturally asked the questions, How were things made? How were men created? First of all, Who made the world? They necessarily answered them according to their own dawning knowledge. The most primitive races believed that some great animal created the earth and man. In the Alaskan collection in the museum of the University of Pennsylvania there is a huge crow, sitting upon the mask of a man's face. This symbolizes the crude belief of the Alaskan Indians regarding the way man wa

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II.

Note that the first and second chapters of Genesis contain two distinct accounts of creation. Read Genesis 1:1—2:3 (see Hist. Bib ., I, pp. 231-3 for modern translation), noting its picture of conditions in the universe before the actual work of creation began. The creative power is the spirit or breath of God. The Hebrew word for spirit ( ruah ) represents the sound of the breath as it emerges from the mouth or the sound of the wind as it sighs through the trees. It is the effective symbol of a

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III

The opening words of the second account of creation, which begins in the fourth verse of the second chapter of Genesis, imply that the earth and the heavens have already been created. "In the day that Jehovah made earth and heaven, no plant of the field was yet on the earth, and no herb of the field had yet sprung up, for Jehovah had not caused it to rain upon the earth, and there was no man to till the ground; but a mist used to rise from the earth and water the whole face of the ground." It is

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IV.

The account of creation found in the second chapter suggests the simple, direct ideas of a primitive people; while the account in Genesis 1 has the exact, repetitious, majestic literary style of a legal writer. Are the differences between these two accounts of creation greater than those between the parallel narratives in the Gospels? We recognize that the differences in detail between the Gospel accounts of the same event are due to the fact that no two narrators tell the same story in the same

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V.

In the story of Genesis 1 man is commanded to subdue the earth and to have dominion over the fish of the sea and over the birds of the heavens and over every living thing that creeps upon the earth. How far has man already subdued the animals and made them serve him? How far has he conquered the so-called natural forces and learned to utilize them? Is the latter day conquest of the air but a step in this progress? Are all inventions and developments of science in keeping with the purpose express

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VI.

Consider the different ways in which the Biblical accounts of creation state that man is akin to God. In the one account man was created in the image of God; in the other Jehovah formed man of the dust of the ground and breathed into his nostrils his own life-giving breath. In what sense is man God-like? Are all men "made in the image of God"? Does this story imply that every man has the right and capacity to become God-like? A high official of China, whose power of authority extends to question

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I.

Henry Drummond has said that sin is a little word that has wandered out of theology into life. Members of a secret organization known as the Thugs of India feel at times that it is their solemn duty to strangle certain of their fellow men. Do they thereby commit a sin? A Parsee believes that it is wrong to light a cigar, for it is a desecration of his emblem of purity—fire. Others in the western world for very different reasons regard the same act as wrong. Is the lighting or smoking of a cigar

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II.

Many and various have been the definitions of sin and the explanations of its origin. Most primitive peoples defined it as failure to perform certain ceremonial acts, or to bring tribute to the gods. Morality and religion were rarely combined. The Hebrew people were the first to define right and wrong in terms of personal life and service. Sin as represented in Genesis 3 was the result of individual choice. It was yielding to the common rather than the nobler impulses, to desire rather than to t

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III.

In your judgment is the story of the man and the woman in Genesis 3 a chapter from the life of a certain man and woman, or a faithful reflection of universal human experience? Most of the elements which are found in the story may likewise be traced in earlier Semitic traditions. The aim of the prophet who has given us the story was, according to the view of certain interpreters, to present in vivid, concrete form the origin, nature, and consequences of sin. This method of teaching was similar to

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IV.

What was the effect of their consciousness of having disobeyed upon the man and woman in the ancient story? Did they believe that they had done wrong, or merely that they had incurred a penalty? Does sin tend to make cowards of men? Were the feelings of shame, and the sense of estrangement in the presence of one who loved them, the most tragic effect of their sin? When a child disobeys a parent or a friend wrongs a friend is the sense of having injured a loved one the most painful consequence of

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V.

Jehovah in the story evidently asked the man and woman a question, the answer to which he already knew, in order to give them an opportunity to confess their wrong-doing. Parents and teachers often seek to give the culprit the opportunity to confess his sin. What is the attitude of the law towards the criminal who pleads guilty? What is the reason for this attitude? A loving parent or even the state might forgive an unrepentant sinner, but the effect of the wrong-doing upon the sinner and upon o

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VI.

Men are often heard to remark that they are willing to bear the consequences of their sin. Is it possible for any individual to experience in himself the entire result of his wrong-doing? In the Genesis story the woman's deliberate disobedience would seem to have had very direct influence upon her husband. Mankind has almost universally come to regard certain acts as wrong and to prescribe definite modes of punishment. Such decisions have come about not simply because of the effect of sin upon t

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I.

In Arabia and Palestine to-day, as in the past, a man's prosperity or misfortune is universally regarded as the evidence of divine approval or disapproval. Even Jesus' disciples on seeing a blind man by the wayside, raised the question: "Did this man sin or his parents?" Among the Arabs of the desert the tribal mark, either tattooing or a distinctive way of cutting the hair, insures the powerful protection of the tribe. Each tribesman is under the most sacred obligation to protect the life of a

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II.

Paul said, "All men have sinned." Are all men therefore criminals? What constitutes a criminal? Was Cain a criminal before he slew his brother? Legally? Morally? Was Cain's motive in the worship of God truly religious or merely mercenary? This portrait of Cain illustrates the fact that formal religious worship does not necessarily deter a man from becoming a criminal. Sometimes men prominent in religious work become defaulters or commit other crimes. Does this story suggest the fundamental reaso

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III.

Every criminal act is anti-social. Few if any criminals realize this fact. A superintendent of the Elmira Reformatory after years of experience said that he had never seen a criminal who felt remorse; while criminals usually regretted being caught, they always excused their crime. The criminal repudiates his social obligations, not acknowledging the fact that the basis of all society is the recognition of the rights of others. The thief often excuses his acts by asserting that society owes him a

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IV.

Cain's punishment was banishment rather than imprisonment. What was the fate that Cain specially feared? Cain and Abel in the original story, some writers believe, represented tribes (see Hist. Bible , I, 44). Among nomadic peoples in the early East, as to-day, the punishment of murder was left to the family or tribe of the murdered man. Was this just or effective? The same crude method of avenging wrongs is found in the vendetta of Italy and the family feuds in certain sparsely settled regions

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V.

The purpose of criminal legislation and administration is clearly the protection of society. The criminals are punished, not for the mere sake of the punishment or for vengeance, but to deter them from further crime or to serve as a warning to others. Only on this account can punishment be justified. To prove an effective warning the punishment for crime should be certain, prompt and just. For these reasons effective police, upright judges and fair methods of procedure are absolutely essential.

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VI.

The best method of dealing with crime is that of prevention. The work of protecting society against crime should begin with arousing parents to the sense of their responsibilities and by training them thoroughly in the duties of parenthood. Philanthropic agencies, the church, the schools, the State, may do much both by training character and by removing temptation. The maintenance of good economic conditions, provision for wholesome amusements, improved sanitation, all tend to remove pernicious

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I.

Careful readers of Genesis 6-9 have long recognized certain difficulties in interpreting the narrative as it now stands. Thus, for example, in 6:20 Noah is commanded to take into the ark two of every kind of beast and bird; but in 7:2, 3 he is commanded to take in seven of all the clean beasts and birds. According to 7:4, 12 the flood came as the result of a forty days' rain; but according to 7:11 it was because the fountains of the great deep were broken up and the windows of heaven were opened

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II.

Closely parallel to these two variant Biblical accounts of the flood are the two Babylonian versions, which have fortunately been almost wholly recovered. The older Babylonian account is found in the eleventh tablet of the Gilgamesh epic, which comes from the library of Asshurbanipal. This great conqueror lived contemporaneously with Manasseh during whose reign Assyrian influence was paramount in the kingdom of Judah. In his quest for healing and immortality Gilgamesh reached the abode of the Ba

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III.

On the basis of the preceding comparisons some writers attempt to trace tentatively the history of the flood tradition current among the peoples of southwestern Asia. A fragment of the Babylonian flood story, coming from at least as early as 2000 B.C., has recently been discovered. The probability is that the tradition goes back to the earliest beginnings of Babylonian history. The setting of the Biblical accounts of the flood is also the Tigris-Euphrates valley rather than Palestine. The descri

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IV.

The practical question which at once suggests itself is, What place or right has this ancient Semitic tradition, if such it is, among the Biblical narratives? At best the historical data which it preserves are exceedingly small and of doubtful value. Is it possible that the prophetic and priestly historians found these stories on the lips of the people and sought in this heroic way to divest them of their polytheistic form and, in certain respects, immoral implications? A minute comparison of th

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V.

It is interesting and illuminating to note how the ancient Hebrew prophets in their religious teaching forecast the discoveries and scientific methods of our day. This was because they had grasped universal principles. Since the memorable evening in July, 1858, in which the views of Darwin and Wallace on the principles of variation and selection in the natural world were sent to the Linnaean Society in London, the leading scientists have laid great stress upon the doctrine of the survival of the

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VI.

From our modern point of view, the ancient Hebrew writers had a far deeper knowledge of moral and religious questions than of natural science. They had a far keener sense of what was socially beneficial than of what was scientifically true. However we may estimate their knowledge of geology and biology, we must grant that their beliefs regarding the good and ill effects of human action have in them much that is universally true, even though we may not follow them throughout in their theories of

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I.

Many Biblical scholars claim that the data point to variant versions of the different stories about Abraham. Thus, for example, there are two accounts of his deceptions regarding Sarah, one in 12:9-13:1, and the other in 20:1-17. The oldest version of the story they believe is found in 26:1-14 and is told not of Abraham but of Isaac, whose character it fits far more consistently. Similarly there are three accounts of the covenant with Abimelech (Gen. 21:22-31, 21:25-34, and 26:15-33). The two ac

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II.

Read the prophetic stories regarding Abraham ( Hist. Bible I, 73, 74, 79-81, 84-87, 90-92). Are these stories to be regarded simply as chapters from the biography of the early ancestor of the Hebrews or, like the story of the Garden of Eden, do they have a deeper, a more universal moral and religious significance? Back of the story of Abraham's call and settlement in Canaan clearly lies the historic fact that the ancestors of the Hebrews as nomads migrated from the land of Aram to seek for thems

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III.

In the so-called later priestly stories regarding Abraham (see especially Gen. 17) he is portrayed as a devoted servant of the law, chiefly intent upon observing the simple ceremonial institutions revealed to him in that primitive age. With him the later priests associated the origin of the distinctive rite of circumcision. In Genesis 14 Abraham is pictured as a valiant warrior who espoused the cause of the weak and won a great victory over the united armies of the Eastern kings. Like a knight o

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IV.

Is Shakespeare right in his statement that "The evil that men do lives after them; the good is oft interred with their bones"? Why do men as a rule idealize the dead? Does the primitive tendency to ancestor worship in part explain this? Is the tendency to idealize the men of the past beneficial in its effect upon the race? What would be the effect if all the iniquity of the past were remembered? The tendency to idealize national heroes is by no means confined to the Hebrews. Greek, Roman and Eng

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V.

In the early history of most countries there comes a pressure of population upon the productive powers of the land. As numbers increase in the hunting stage game becomes scarce and more hunting grounds are needed. Tribes migrate from season to season, as did the American Indians, and eventually some members of the tribe are likely to go forth to seek new homes. Later in the pastoral stage of society, as the wealth of flocks and herds increases, more pasturage is needed and similar results follow

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VI.

Scholars will probably never absolutely agree regarding many problems connected with Abraham. Some have gone so far as to question whether he was an historical character or not. Is the question of fundamental importance? Other writers declare it probable that a tribal sheik by the name of Abraham led one of the many nomad tribes that somewhere about the middle of the second millenium B.C. moved westward into the territory of Palestine. It is probable that popular tradition has preserved certain

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I.

South of the Dead Sea, bounded by the rocky desert on the east and the hot barren Arabah on the west, extends the wild picturesque range of Mount Seir. It is a land of lofty heights and deep, almost inaccessible valleys, the home of the hunter and the nomad. From a few copious springs there issue clear, refreshing brooks, which run rippling through the deep ravines, but soon lose themselves in their hot, gravelly beds. A few miles further on they emerge and again disappear, as they approach the

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II.

The modern tendency to idealize the character of Jacob, simply because he was one of the famous patriarchs, is both unfortunate and misleading. Although he vividly typifies certain characteristics of his race, the Jacob of these early prophetic accounts is portrayed with absolute fidelity and realism. His faults are revealed even more clearly than his virtues. The dominant motive in his life is ambition, but it is a thoroughly selfish ambition. In the light of the stories, state in your own word

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III.

Jacob's experiences as a fugitive well illustrate the homely proverb, "The way of the transgressor is hard." He who deceived and cheated his brother soon became the victim of deception and fraud. Most painful of all was the ever-haunting sense of fear because of the consequences of his wrong acts that followed him even in his life as an exile and, like a spectre, confronted him as he returned again to the scenes of his boyhood. These painful experiences were probably essential to the development

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IV.

History and modern life abound in illustrations of what can be accomplished by the combination of ambition and perseverance. Cyrus, the king of a little upland province, through a remarkable series of victories became the undisputed master of south-western Asia and laid the foundations of the great Persian Empire. Julius Caesar, who transformed Rome from a republic into an empire, and Napoleon the Corsican, are the classic illustrations of the power of great ambition and dauntless persistency. F

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V.

In the ultimate analysis it is the man's motive which determines his character as well as his acts. "As he thinketh within himself, so is he."— Prov. 23:7 . "Man looketh on the outward appearance, but Jehovah on the heart."— I Sam . 16:7. With many men the strongest motive is the desire to surpass others. It not only leads them to perform certain acts, but in so doing shapes their habits; and character is largely the result of man's habitual way of acting. Jacob grew up narrow and crafty because

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VI.

The desire to spare one's energies is natural to man. To gain wealth with the least expenditure of energy is said to be the chief economic motive. Most men are by nature lazy. This law of inertia applies not only in the physical world, but also in the intellectual, moral and spiritual fields. The great majority of men follow the line of least resistance. In politics and morals they accept the standards of their associates. Unconsciously they join the great army of the drifters, or followers, who

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I.

The late Samuel L. Clemens (Mark Twain) advised a young man who desired to enter business to select the firm with which he wished to be associated, then ask that they give him work, without mentioning the subject of compensation. Having secured this opportunity to demonstrate his ability and willingness to work, recognition would come in due time. This advice received the approval of many prominent business men. It concretely illustrates the fact that the first essential of success is the willin

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II.

The Hebrew sage who uttered the prayer: Remove far from me falsehood and lies; Give me neither poverty nor riches; Feed me with the food that is needful for me. — Prov. 30:8 . voiced a great economic as well as moral principle. The men who are handicapped to-day in the race for success are either those who are born in homes of extreme poverty or of extreme wealth where they are unnaturally barred or shielded from the real problems and tasks of life. Which is probably the greater handic

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III.

Egypt, with its marvelous natural resources, its peculiar climate, its irrigation, which usually guarantees good crops, and its versatile people, has always been pre-eminently the land of opportunity. Especially was this true during the reigns of the powerful despots of the eighteenth dynasty, when the relations between Egypt and Palestine were exceedingly close. Thus, for example, according to contemporary records, during the reign of the great reformer king, Amenhotep IV, several Semites rose

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IV.

Modern life, and especially that in America to-day, is full of illustrations of the overwhelming temptations which come to the man who has had great success. Many a man has enjoyed the confidence and respect of his associates until his abilities have won for him large wealth with which apparently comes at times a misleading sense of immunity from the ordinary moral obligations. The result has been that the sterling virtues which have enabled him to win success have been quickly undermined and hi

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V.

It is natural and inevitable that the various social classes of each succeeding generation should define their standards of success concretely, that is, by the lives and achievements of those who have done great things. In certain social groups the world's champion prize fighter is the beau ideal of success. Among the Camorrists of Italy that ideal is the successful blackmailer. In many sections of our great cities the powerful ward boss, whatever be his methods, is regarded as the embodiment of

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VI.

The story is told of the late President Garfield that in the heat of a political campaign one of his lieutenants suggested that he adopt an exceedingly questionable policy. When Mr. Garfield objected, his lieutenant replied, "No one will know it." "But I shall know," was the quick reply. —"To thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man." — Hamlet, Act I, Sc. 3 . Wealth and power are worthy goals for which to strive. One of t

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I.

The one contemporary reference to Israel thus far found in the Egyptian inscriptions comes from the reign of Merneptah the son of Ramses II. It implies that at the time at least part of the Hebrews were in the land of Palestine: Plundered is Canaan with every evil; Askalon is carried into captivity, Gezer is taken; Yenoam is annihilated, Israel is desolated, her seed is not, Palestine has become a widow for Egypt. All lands are united, they are pacified. Every one who is turbulen

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II.

The story of Moses' birth and early childhood is one of the most interesting chapters in Biblical history. It is full of human and dramatic interest. The great crisis in Moses' early manhood came when he woke to a realization of his kinship with the despised and oppressed serfs and an appreciation of the cruel injustice of which they were the helpless victims. Was Moses justified in resisting the Egyptian taskmaster? Are numbers essential to the rightness of a cause? What right had Ramses II to

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III.

The story of Moses is in many ways closely parallel to that of Sinuhit. Among the Midianite tribes living to the south and southeast of Palestine he found refuge and generous hospitality. The priest of the sub-tribe of the Kenites received him into his home and gave him his daughter in marriage. Note the characteristic Oriental idea of marriage. Here Moses learned the lessons that were essential for his training as the leader and deliverer of his people. The Kenites figure in later Hebrew histor

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IV.

The solitude of the wilderness gave Moses ample opportunity for profound reflection. His previous experiences made such reflection natural, indeed inevitable. Borne by the caravans over the great highway from the land of the Nile or from desert tribe to tribe came occasional reports of the cruel injustice to which his kinsmen in Egypt were subjected. In these reports he recognized the divine call to duty. When perhaps at last the report came that the mighty despot Ramses II was dead, Moses like

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V.

Like every man who catches a vision of a great need and undertakes to meet it, Moses had to educate public opinion. Whatever the form of government may be, whether monarchy or democracy, it must ultimately rest upon the will of the people, and the shaping of that will is often a statesman's task. In a democracy the expression of the people's will is readily determined at every election, although in many cases, owing to the number of issues, this result is not clearly seen. In a despotism like Eg

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VI.

In training administrative officers in the leading countries of Europe and in the United States, emphasis is laid upon a knowledge of history, of constitutional, administrative and international law, politics, economics, diplomacy and any other subjects that may fall within the scope of action of the special official. When, however, a law-maker or a high administrative official deals at first hand with a great population, it is extremely important that he be so experienced and so fitted by tempe

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I.

Kipling's Law of the Jungle , in which he lays down the principles by which the wolf pack secured united action in its hunting, names the rules that apply almost universally to peoples in the savage stage of society. According to the researches of the best anthropologists, savages live in very loosely organized groups, with no permanent ruler, no regular family law. Each separate group has its totem, its general rules with reference to the marriage relation, to hunting and fishing, to shelter an

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II.

As this loosely associated group condenses into the tribe, all the members of which regard themselves as descended from a common ancestor, the organization becomes much more definite under a patriarchal ruler. Soon through his activities these almost instinctive habits, guided by rules, assume the nature of customs that have a sanction, often of religion, practically always of enforcement through the patriarch. No better illustration of the crystallization of customs into laws can be found than

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III.

Back of all laws and rules, as the fundamental consideration, whether consciously expressed in laws or carried out instinctively, lies the welfare of society. Among the wolves the pack that is best disciplined by the strongest and most successful leader is the one that survives. In the earlier savage groups the rules which guided united action grew up as a result of successful experience in securing food and warding off enemies. Among them the less disciplined, the less intelligently directed gr

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V.

Not merely the Hebrews, but practically all ancient nations ascribe the origin of their laws either to a deity or to some great ancestral hero. As already noted, the code of Hammurabi is represented as having been given to him directly by the god Shamash. In the early days of Greek history, the laws of Solon and Draco were formulated. In India we find the laws of Manu, in China the teachings of Confucius, and so on throughout all of the great nations. In some instances, doubtless, many of the la

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VI.

Among savages, as has been said, there is no formulation of law. There is the instinct of the individual to preserve his own life, and there are rules that must be followed if the people are to survive. As has been truly said: "The love of justice is simply in the majority of men the fear of suffering injustice." The instinct of preservation and sheer necessity compel the people almost unconsciously to follow the rules of their leader. In most patriarchal societies the fear of the god of the tri

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I.

The decalogues of Exodus 20-23 clearly represent the earliest canon of the Old Testament. These are intended to define clearly the obligations of the nation to Jehovah, and to place these obligations before the people so definitely that they would be understood and met. As the term "decalogue," that is "ten words," indicates, the Biblical decalogue originally contained ten brief sententious commands, easily memorized even by children. Each of the decalogues is divided into two groups of five law

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II.

Into what two groups do the ten words in Exodus 20 fall? And what is the theme of each? Is there a real difference between the command of Exodus 34, "Thou shalt worship no other gods" and that of Exodus 20, "Thou shall have no other gods before me"? Did the Hebrews as a matter of fact tolerate the worship of other gods in their midst centuries after the days of Moses? May the Hebrews have originally interpreted the command of Exodus 20 as a demand that Jehovah be given the first place in the wor

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III.

The institution of the Sabbath in different countries apparently has a long and complex history. Many explanations have been given of its origin, aside from the direct divine command. The simplest and most satisfactory is probably that it was originally connected with the worship of the moon. There are many indications in Hebrew history that the early ancestors of the Israelites were moon worshippers. To-day as in the distant past the inhabitants of the deserts from whence came the forefathers o

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IV.

It is generally recognized by scientists that the place of animals in the scale of being is dependent upon the length of their period of infancy. The lower forms of animal life are mature almost as soon as they are born. Minnows never come under the care of their genitors, but are independent as soon as they are hatched. The young of the less developed quadrupeds are soon weaned and forgotten by their parents. The longer the young remain in the care of their parents the higher the form of the an

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V.

The second five commandments of the decalogue deal with the obligations of man to man. These commands still find a central place in modern society as the best guarantees of social stability, security and peace. All of the crimes with which they deal, except that of covetousness, were punished, in Hebrew custom and law, by definite penalties. In many instances these penalties were still more severe among other early peoples. As soon as society emerges from the savage state, the crime of adultery

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VI.

The various books that make up our Bible were each written to meet the needs of the people of its day; but inasmuch as the prophets and law-givers from the days of Moses to those of Jesus touched upon the most vital questions of human life and society, these principles are most of them universal and applicable to all tribes and nations and races and peoples. Necessarily there are many variations in the specific methods by which these commands are to be carried out. The honor and reverence due ev

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I.

The accounts regarding the experiences of the Israelites in the wilderness lack the unity which characterizes the records of the earlier and later periods. They simply give occasional pictures of the life of the Hebrew fugitives. They must be interpreted in the light of the peculiar background of the wilderness and of the nomadic life which flourishes there to-day as it did in the past. The Hebrews on escaping from Egypt entered the South Country, which extends seventy miles from the rocky hills

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II.

The wilderness left a stamp upon Hebrew character and life that may be traced even to-day in the later descendants of that race. It tightened their muscles and gave them that physical virility which has enabled them to survive even amidst the most unfavorable conditions. It taught them how to subsist on the most meagre food supply and to thrive where the citizen of a more prosperous land would inevitably starve. It is probable that in their early nomadic experiences the Hebrews acquired those mi

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III.

The pressure of constant danger intensified the sense of dependence upon a power outside and above themselves. It led them to look constantly to Jehovah as their sole guide and deliverer. A continued attitude crystallized into a habit. Hence, throughout their troubled career the Hebrews have been conscious of the presence of God and have found in him their defender and personal friend as has no other people in human history. As later generations meditated on the perils of the wilderness through

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IV.

Desert dwellers take little account of the lapse of time. It is not strange that the data regarding the duration of the sojourn in the wilderness are late and exceedingly vague. The number forty in the Bible is the concrete Hebrew equivalent of many. Ordinarily the forty years represent a generation. A period of about forty years accords well with the facts of contemporary Egyptian chronology. If the Hebrews fled from Egypt about 1200, during the period of anarchy following the breakdown of the

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V.

The study of the beginnings of Israel's history in the light of its physical, social and economic environment reveals clearly the many powerful forces then at work. At the same time these do not alone explain Israel's later history and the uniqueness of its character and faith. These later facts plainly point back to a strong, commanding personality, who shaped the ideals and institutions of this early people and left upon them the imperishable imprint of his own unique individuality. Although t

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VI.

It is interesting and important to note that Israel's history was in most respects like that of other growing nations. In the beginning pastoral society and tribal government develop among savages primarily through the domestication of animals. The young of the animals slain in the hunt are kept first as pets: then, when as a result of the thriftless nature of the savages supplies at times become scarce, the pets are slain for food. As pets become more common and population increases, the advant

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I.

In the light of the preceding studies, the motives that led the Hebrews to cross the Jordan become evident. As the Pilgrim Fathers, to secure a home where they might enjoy and develop their own type of belief and methods of civilization, braved the dimly known dangers of the sea and the wilderness, the Hebrews braved the contests that unquestionably lay before them. Between the Sea of Galilee and the Dead Sea the Jordan is fordable at thirty points during certain parts of the year. The first of

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II.

Contemporary inscriptions and recent excavations make it possible to form a very definite conception of conditions in Canaan when the Hebrews crossed the Jordan. The dominant civilization was that of the Canaanites, the descendants of the Semitic invaders from the desert who entered Palestine centuries before the ancestors of the Hebrews. Naturally they settled first along the fertile coast plains that skirt the western Mediterranean. In later times these were known as the Phoenicians. As the po

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III.

In the light of our present knowledge of the Canaanite civilization it becomes evident why most of the early Hebrew conquests were in the south. The only large Canaanite city which they could conquer in the early days was Jericho. Recent excavations have also shown why later generations regarded its capture by the Hebrews as a miracle, although many modern interpreters hold that the early account does not imply that it was by supernatural means. Like most of the Canaanite cities, it was situated

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IV.

The impression conveyed by the later passages in the book of Joshua that the Hebrews within a period of seven years became complete masters of the land of Canaan is different from that made by the older records in Judges. These indicate that the process was gradual, extending through several generations. Except at two or three great crises, this conquest appears to have been peaceful rather than by the sword, a process of settlement and colonization rather than of capture. Today throughout many

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V.

The growing numbers and strength of the Israelites at last alarmed the Canaanites. A certain leader by the name of Sisera formed a coalition of the strong Canaanite cities encircling the Plain of Esdraelon. The centre of this coalition was the powerful city of Megiddo, the ruins of which on the south-western side of the plain still remain to testify to the natural strength of this ancient stronghold. The policy of the Canaanites was to keep the different Hebrew clans apart and thus prevent unite

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VI.

The final stage in the evolution of Israel is recorded in the opening chapters of I Samuel and is best studied in detail in connection with the history of the nation at its zenith. We have studied the forces which made the nation. A brief summary will indicate the transition to the next period, that of the kingdom. The victory over the Canaanites gave the Hebrews possession of the land and left them free to coalesce into a united nation; but the centrifugal tribe spirit for a time proved the str

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