We do not know how he ended his career but Jewish tradition says he was put to death by his own people.

The Exiles in Babylon. The state of the exiles in Babylon may not be fully known but from the contemporary writers very much may be known.

(1) _Their home_. They were settled in a rich and fertile plain, intersected by many ca.n.a.ls. It was on the river, or ca.n.a.l, Chebar (Ez.

1:1.3; 3:15, etc.) which ran southeast from Babylon to Nippur. It was a land of traffic and merchants and fruitful fields (Ez. 17:4-5). They were rather colonists than slaves and enjoyed great freedom and prosperity. (2) _Their occupation_. By reason of their intellectual and moral superiority the Jews, as they are called from this time forward, would secure rapid advancement. Some of them such as Daniel obtained high position. Others became skilled workmen. Following the advice of Jeremiah (Jer. 29:5), many of them no doubt gave themselves to agriculture and gardening. Probably most of them yielded to the opportunities of the "land of traffic and merchants" mentioned above and engaged in commercial instead of agricultural pursuits. (3) _Their government_. For a long time they were allowed to control their own affairs as their own laws provided. The elders of the families acted as judges and directed affairs in general. For a while they probably held the power of life and death over their own people, but the capital cases were punished later by authority of Babylon (Jer.

29:22.) (4) _Their religion_. Here also the information is meager and must be gathered from statements and inferences found in several books. Several things are certain: (a) For the most part they preserved their genealogies, thus making possible the ident.i.ty of the Messiah as well as their proper place in worship when they were restored; (b) They gave up all idolatry and were never again led into its evil practices as they had been wont to do before. Indeed, there are, even to the present day, no idolatrous Jews; (c) They gave up the elaborate ceremonials and the public and private sacrifices and the great festivals. In their stead prayer and fasting and Sabbath observances const.i.tuted the main part of their religious life. The observance of the Sabbath became a ceremony and was robbed of its simple divine purpose; (d) They a.s.sembled the people together on the Sabbath for the purpose of prayer and the reading of the scripture.

This custom probably formed the basis for synagogue worship so influential later; (e) All this private devotion and prayer such as was seen in the thrice-a-day worship of Daniel was opening the way for a purer and more spiritual religion; (f) The Canon was greatly enlarged and new spiritual teachings were announced or new light thrown on old teachings. The prophesies of Daniel and Ezekiel with many psalms were added. The book of Lamentations and chapters 40-44 of Jeremiah were also the products of this date but refer especially to the conditions of those in Egypt.

The Prophets of the Exile. This period is calculated to bring great discouragement to the Jews. They so far failed of their expectations that there is danger that they will give up their proper regard for Jehovah. They have great need that some one tell them the significance of their suffering and point out for them some word of hope for the future. This service was rendered by the prophets. There was great activity on the part of false prophets (Jer. 39:4-8, 21-23; Ez. 13:1-7, 14:8-10), but they were blessed by the following true prophets: (1) _Ezekiel_. These prophecies began by recounting the incidents of the prophet's call and the incidents between the first and the second captivities; they then denounce those nations that had part in the destruction of Jerusalem and those that had been bitter and oppressive in their dealings with Israel and Judah; they close with messages of comfort and cheer for the exiled people; (2) _Daniel_. (3) _Lamentations_. Besides a portion of the book of Jeremiah and probably of Isaiah which, as suggested above, belongs to this period, the book of Lamentations, written while in exile in Egypt, should be placed here. All three of these books should be read by following the outline given in "The Bible Book by Book."

The Benefits of the Captivity, Dr. Burroughs gives as benefits that the Jews derived from the captivity the following four things: (1) the destruction of idolatry; (2) the rise of the synagogue; (3) a deepened respect for the law of Moses; (4) a longing for the Messiah. To these might be added or emphasized as being included in them: (1) a vital sense of repentance was created; (2) the change from the national, festal and ceremonial worship to a spiritual and individual religion; (3) a belief that Israel had been chosen and trained in order that through her Jehovah might bless the whole world.

Lessons of the Period. The experiences of Judah as recorded in this period bring us several important truths. (1) That sin will tear down both men and nations. (2) Men are responsible and suffer for their own sins but not for the sins of others, Ez. 18:2-3; 33:10-11. (3) G.o.d controls all circ.u.mstances toward the ultimate accomplishment of his purposes. (4) He makes free use of all "world rulers as his tools to execute his will" (5) G.o.d sets up and destroys nations. (6) G.o.d cares for his people and overrules all for their good. See Dan., etc. (7) One can live right in spite of one's surroundings (see Daniel) and such living will lead men to know G.o.d. (8) Evil grows more and more determined while good grows more and more distinct and hence the question "Is the world growing better?" (9) G.o.d rejoices in the opportunity to forgive his erring people and in restoring them again into his partnership.

For Study and Discussion, (1) When, to whom and by whom the exile was predicted: (a) 2 K. 20:17-18; (b) 2 K. 21:10-16; (c) 2 K. 22:16-17, Dt. 28:25, 52-68; (d) Jer. 25:9-11; (e) Jer. 34:2-3; (f) Mic. 3:12; (g) Zeph. 1:2-6. (2) The different cla.s.ses of exiles: (a) Those in favor with the court, Dan. 1:19-21, 2:45-49; (b) Common laborers-lower cla.s.ses, Jer. ch. 29, Eze. ch. 13; (c) Pretentious prophets, Eze. ch.

13, Jer. ch. 29. (3) The social condition of the exiles, 2 K. 25:27; Dan. 1:19-21; Is. 60:1; Jer. 29:4-7, Esth., and pa.s.sages in Eze. (4) The details of each of the three invasions and the captivities as outlined above. See scriptures. (5) The exiles in Egypt: (a) Who they were, (b) How they fared. (6) The activity and influence of false prophets of this age. (7) The story of Nebuchadnezzar's dreams and their interpretation: (a) the image dream, (b) the tree dream. (8) The stories of (a) The fiery furnace; (b) of the lion's den. (9) The feast of Belshazzar. (10) The visions of Daniel 7:1-14, 8:1-12, 10:4-6. (11) The four beasts of Daniel and their significance. (12) The oracles against foreign nations, Eze. chs. 25-32. (13) The benefits mentioned above. (14) The lessons mentioned above. Find scripture basis for them.

Chapter XVI.

The Restoration.

Ezra, Neh., Esth., Hag., Zech.

Scripture a.n.a.lysis. The books of Ezra and Nehemiah furnish the outline of the period and its achievements. The two books were formerly counted one book and a continuous outline of the two is best suited to the proper emphasis of the various events of the period. The following outline will appear simple and yet sufficient for our purpose. (1) The rebuilding of the temple (Ezra, chs. 1-6). (2) The reforms of Ezra (Ezra, chs. 7-10). (3) The rebuilding of the walls (Neh. chs. 1-7).

(4) The covenant to keep the law (Neh. chs. 8-10). (5) The inhabitants of Jerusalem (Neh. 11:1-12:26). (6) The dedication of the wall and the reform of Nehemiah (Neh. 12:27-13-end).

Predictions of the Return. The return from captivity had been prophesied long before the fall of Jerusalem. Several prophets had foretold the captivity and in connection with it had told of the destruction of Babylon and Judah's restoration. Even the length of their stay in exile was announced. While they were in exile they were constantly encouraged by the promised return foretold to them by Ezekiel, Jeremiah and others. (1) Restoration at the end of seventy years is predicted. (Jer. 25:12; 29:10; Dan. 9:2). (2) Other Scriptures that foretell the overthrow of Babylon or the return to Jerusalem or both may be found in Is. chs. 13, 14, 21, 44-47; Jer.

28:4-11; chs. 50-52; Ez. ch. 27, etc.

The Rise of Persian Power. This was a period of world change. Great empires in rapid succession fell under the power of new and rising kingdoms. (1) The a.s.syrian Empire, which superseded the Chaldean Empire about 1500 B. C., and now loomed so large in the eyes of the world, fell, when the combined forces of the Medes and Babylonians captured Ninevah her capital (B. C. 607) and was numbered among the dead nations. (2) The Babylonian Empire rose to supremacy and was the dominating power when Judah went into captivity. She was the most splendid kingdom the world had ever seen. (3) The Persian power conquered Media and the greater part of a.s.syria and the Medo-Persian Empire under Cyrus conquered Babylon and held almost universal sway at the time of the restoration.

The Decree of Cyrus. It is now about 150 years since Isaiah in his prophesies called Cyrus by name and predicted that he should restore G.o.d's captive people to their own land and now in fulfillment of that prophecy G.o.d stirred up the spirit of Cyrus and caused him to issue a proclamation for the return of the Jews and the rebuilding of the temple. He gave orders that his people should give the Jews silver, gold and beasts. He also restored to them the vessels of the house of the Lord (Ezra. 1:1-3) and instructed the governors along the way to a.s.sist him.

Three Expeditions to Jerusalem. The return from Babylon covered a long period of time and consisted of three separate detachments under as many different leaders. There were important intervening events and contributory causes. (1) The first colony to return was _under Zerubhabel_ (536 B. C.) and consisted of about fifty thousand. Ezra chs. 1-6. We have given us the records of activities of this colony for a period of about twenty-one years, during which time the temple was rebuilt and dedicated. Much opposition was encountered in the matter of rebuilding the temple and the work was finally stopped. It is here that Haggai and Zechariah delivered their stirring prophesies which together with the influence of Jerubbabel and Jeshua, the priest, stimulated the people to renew their building operations and complete the temple (B. C. 515). In the course of history, Haggai and Zechariah would come in between the fourth and fifth chapters of Ezra.

(2) The second colony returned to Jerusalem _under the leadership of Ezra_ (Ezra chs. 7-10) and consisted of about 1800 males with their families. There is here a lapse of about fifty-seven years from the completion and dedication of the temple to the time of Ezra's going to Jerusalem-the last thirty years of the reign of Darius, the twenty years of the reign of Xerxes and seven years of the reign of Artaxerses. Ezra obtained permission from Artaxerxes to return and also letters of instruction to the rulers to give him a.s.sistance. He was a scribe of the law of Moses and his mission was primarily a religious one. He was a descendant from the house of Aaron and as such he a.s.sumed the office of priest when he reached Jerusalem. Upon his arrival he found that the first colony had fallen into gross immoralities and into unsound religious practices. He rebuke He rebuke all these sins and brought about a great reform. It is not certain that he remained in Jerusalem. His leave from the king may have been only temporary and he may have gone back to Babylon and returned again to Jerusalem in the time of Nehemiah. (3) The third colony was _led to Jerusalem by Nehemiah_ (the book of Nehemiah). The number returning is not given. Nehemiah was the cupbearer to the Persian king and upon hearing of the distress of his people at Jerusalem secured permission from him to go to Jerusalem as the governor. In spite of very determined opposition he was enabled to repair the wall of the city and dedicate it with great ceremony (Neh.

chs. 6 and 12). Nehemiah is counted as one of the greatest reformers.

He corrected many abuses such as those of usury and restored the national life of the Jews based upon the written law. Together with Ezra he restored the priests to their positions and renewed the temple worship. He went back to the Persian court where he remained several years and then returned to Jerusalem and continued his reforms. This ends the Old Testament history.

The Prophecy of Hagai and Zechariah. The task of these prophets was the same and was by no means an easy one. The work of rebuilding the temple, which had been begun when Jerubbabel and his colony came to Jerusalem, had been stopped by the opposition which they met. Along with this laxity of effort to build the temple the Jews were busy building houses for themselves (1:4) and had become very negligent of all duty. They had begun to despair of seeing their people and the beloved city and temple restored to the glory pictured by the prophets and were rapidly becoming reconciled to the situation. These two prophets succeeded in arousing interest and confidence in the people and through their appeals secured the finishing of the temple.

The Prophecy of Malachi. This prophecy condemns the same sins as those mentioned in the last chapters of Ezra and Nehemiah. He denounced their impure marriages, their lack of personal G.o.dliness, their failure to pay t.i.thes and their skepticism. The special occasion for the discourses was the discontent which arose because their expectation of the glorious Messianic Kingdom had not been realized.

They had also had unfavorable harvests. It is thought by many that the time of the prophecy is between the first and second visit of Nehemiah to Jerusalem. The purpose seems to be: (1) to rebuke them for departing from the law; (2) to call them back to Jehovah; (3) to revive the national spirit.

The Story of Esther. King Ahasuerus of the book of Esther is thought to be Xerxes the Great. On this view the events narrated occurred some time before the second colony came to Jerusalem and the story would fall between chapters 6 and 7 of the book of Ezra. The book throws much light on the condition of the Jews in captivity and also upon the social and political conditions existing in the Persian Empire at this period. While the name of G.o.d does not occur in the book, his providential care over his people is everywhere manifested. The deliverance of the Jews from death by the intercessions of Esther became the occasion of the establishment of the feast of Purim which ever after commemorated it in Jewish history. These four books should be read following the outline given in "The Bible Book by Book."

Synagogues and Synagogue Worship. The emphasis which Ezra gave to the study of the Book of the Law no doubt did much to destroy idolatry and led to a new devotion to the word of G.o.d, at least to the letter of the law. This led to the inst.i.tution or the re-establishment of the Synagogue. There had no doubt been from the early times local gatherings for worship, but the Synagogue worship does not seem to have been in use before the captivity, After the captivity, however, they built many of them, in every direction. They were places of worship where they engaged in reading the law, in exhortation and in prayer. The reading and expounding of the law became a profession, those following this calling being designated "lawyers."

The Significance of the Period, In all the annals of national life there is probably not a more significant sweep of history than that of the Jews during the restoration which covers a little more than ninety years. With the captivity their national life had ceased and now that they are back in their own land they do not seem to make any attempt to reestablish the nation. Stress is now put upon the true worship of G.o.d and it is beginning to dawn upon them that the glory of G.o.d will be manifested in some higher spiritual sense than had been expected.

They had seen the decay of the mightiest material kingdoms, while spiritual Israel lived on, and were seeing how G.o.d and his cause and those whom he saves can not die. The Old Testament, therefore, closes with the Jews back at their old home, with the temple restored, with the sacred writings gathered together, with the word of G.o.d being taught and with the voice of the living prophet still in the land.

After this followed a somewhat varied history of about 400 years through all of which the light of the hope of the coming Messiah never died out.

Lessons of the Period. The discussions of the previous sections have brought out some of the significant teachings of this period, but the following statement of lessons will probably serve to stimulate thought. (1) G.o.d will use as his instruments others than his own people. See Cyrus and Artaxerxes. (2) G.o.d's work is both (a) constructive, as when he builds up, inspires, edicts and qualifies workers, and (b) destructive, as when he overcomes opposition. (3) A consecrated man is courageous and uncompromising, but none the less cautious. See Nehemiah. (4) There is a wise providence of G.o.d that includes all nations and displays perfect righteousness, perfect knowledge and perfect power. See the book of Esther, also the others.

(5) Contentment may be false and harmful. See Hag. and Zech. (6) The comparative strength of the friends and enemies of a proposition does not determine the results. G.o.d must also be considered. (7) It pays to serve G.o.d. the Moral Governor of the world. See Mal. (8) The safety of a people demands that the marriage relation shall be sacredly regarded. (9) A rigid observance of the Sabbath is vital to the growth and well-being of a nation. (10) Mere forms of religion are displeasing to G.o.d unless accompanied by ethical lives. (11) Rules that oppress the poor court the Divine disfavor.

For Study and Discussion. (1) The lessons given in the last paragraph.

(2) The decree of Cyrus. (3) The adversaries of Judah (Ezr. ch. 4; Neh. ch. 4), who they were and what they did. (4) The reforms of Ezra.

(5) The reforms of Nehemiah. Compare them one by one with those of Ezra. (6) The traits of character of Ezra and Nehemiah. (7) Nehemiah's plan of work in rebuilding the temple. (8) The traits of character displayed by Vashti, Mordecai, Esther and Haman. (9) The Spirit of the return. Compare with the story of Ezra. Is. ch. 40, 48:20-21; Dan.

9:20; Ps. 137. Point out (a) the religious impulse, (b) the national pride, (c) the local attractions. (10) The rebuilding of the temple and of the wall. (11) The different sins rebuked by Malachi. (12) The kings of Babylon since Nebuchadnezzar, (b) [sic] The feast of Belshazzar, Dan. ch. 5, (c) The conquering of Babylon, (d) Organization of the kingdom under Darius, Dan. ch. 6, and of Ahasuerus, Esth.

Chapter XVII.

From Malachi to The Birth of Christ.

No Scripture.

The Close of the Old Testament History. We now come to the close of Old Testament history and prophecy. Ezra and Nehemiah were at Jerusalem, one the governor and the other the priest of the people.

Jerusalem and the temple had been restored and the worship of Jehovah re-established. This was about 445 B. C. and Judea was still under Persian rule. From this date to the opening of New Testament history, a period of about four hundred years, there are no inspired records.

Neither prophet nor inspired historian is found among the Jews and there is no further development of revealed religion. It was, however, a period of vast importance and the history of the chosen people may be traced from secular sources. For convenience the history of the period may be divided into four sections: (1) The Persian Period. (2) The Greek Period. (3) The Period of Independence. (4) The Roman Period.

The Persian Period. The Persians continued their rule over Judea a little more than one hundred years after the close of Old Testament history. But in 332 B. C. Alexander the Great was enthroned over the monarchy, then under Darius, and inaugurated the era of Grecian supremacy. During this period, however, little happened in Palestine that was of much interest.

Under the Rule of the Greek Kings. Alexander the Great seemed to have formed a good opinion of the Jews and granted them many special favors. He regarded them as good citizens and gave them privileges as first cla.s.s citizens of Alexandria and encouraged them to settle throughout his empire. Upon his death his kingdom was broken up into four kingdoms (Macedonia, Thrace. Syria and Egypt) and Judea was alternately under the rule of Syria and Egypt. All Palestine was permeated with the influence of the Greek language and philosophy. It was while Judea was under the rule of Ptolemy of Egypt that the Septuagint version of the Old Testament was made. This made possible the reading of the Hebrew Scriptures in the Greek language and was one of the greatest missionary works of all times.

The Period of Independence. In 170 B.C. Antiochus Epiphiones began to oppress the Jews in an attempt to force them into idolatry and about 167 B.C. Judas Maccabeus began to lead a revolt which two years later was successful in throwing off the foreign yoke and establishing the independence of the Jews. They were now governed by a succession of rulers from the Maccabean family for a period of one hundred years.

These rulers performed the double function of both civil and ecclesiastical head of the people. They were descendants of David and under their leadership Edom, Samaria and Galilee were added to their territory and much of the splendor and wealth of the golden days of the kingdom was restored.

The Roman Period. This period may be said to have begun in B.C. 63 and to have extended to A.D. 70. In B.C. 63 Pompey overran Palestine, destroyed Jerusalem and brought the Jews under Roman rule. By this conquest Jewish independence was forever lost. In B.C. 37 Herod the Great was appointed by the Roman emperor to the position of ruler of Palestine. In B.C. 20-18 he rebuilt the temple at Jerusalem, though it (all the buildings and walls) was not finished until many years after his death. He also built the temple of Samaria and continued to reign until Christ came and much longer.

The Entire Period. This entire period spans the time from the history of Nehemiah and the prophecy of Malachi to the coming of the Messiah.

It opens with the Persian empire supreme and closes with Augustus Caesar as the head of Rome, the mistress of the world. When Jesus came Herod the Great governed Palestine and all the world was at peace.

The End of the Period. There are many points of view from which to study the conditions existing at the close of this period. But for our purpose it will probably suffice to consider (1) some signs of decadence or defects; (2) some hopeful signs. The facts touching these matters are to be gathered not only from secular history but from the life and work of Jesus as they are seen at work either for or against the progress of his work. (1) Unpropitious conditions. Among the signs of decadence or errors that needed correction should be noted: (a) There was a defective view of G.o.d. They regarded G.o.d as too far away; (b) They laid too much stress upon outward obedience and, thereby, left no place for motive in their service; (c) This led them to rest salvation upon a system of works and to multiply rules of obedience; (d) This led to too great demand for respect for the learned and of subordination to them; (e) The Jews thought that they had a special place in the salvation of G.o.d and as children of Abraham only felt the need of national deliverance. (2) Hopeful signs. Several conditions that bespeak good should be noted: (a) The Jews did have the truest conception of religion to be found anywhere in the world; (b) Their religion was a matter of deep concern to them and they showed an undying devotion to their religious inst.i.tutions; (c) There was a keen sense of the worth of the individual; (d) There were many synagogues which led to a zeal to proselyte foreigners and opened the way for Gentile evangelism; (e) There was a widespread expectation of the Messiah whom the whole world could receive as its spiritual king; (f) The home life of the Jews was strongly religious and children were held in high esteem.

For Study and Discussion. (1) The career of Alexander the Great. (2) The reign of Ptolemy Soter and Ptolemy Philadelphus in Egypt. (3) The acts of Antiochus Epiphanes. (4) The story of Judas Maccabeus. (5) The story of the subjection of Judea to Rome. (6) The persecution of the Jews under the several rulers of the different countries to which they were subject during this period. (7) The religious parties of the period, especially the Pharisees and Sadducees.

Literature. The information necessary to understand these topics may be found in any one of the better Bible dictionaries, in Josephus and more or less in text books on Biblical history such as Blakie.

Chapter XVIII.

From the Birth to The Ascension of Jesus.