The Events of the Period. The events of this period may be put down somewhat as follows: (1) Abraham's call and settlement in Canaan, chs. 12-13. (2) The rescue of Lot from the plundering kings of the North, ch. 14. (3) God makes a covenant with Abraham, ch. 15. (4) The birth and disposal of Ishmael, ch. 16. (5) The Promise of Isaac, ch. 17. (8) The destruction of Sodom and Gomorrah, chs. 18-19. (7) Abraham lives at Gerar. Isaac is born and sacrificed, chs. 20-22. (8) Sarah's death, ch. 23. (9) Isaac is married, ch. 24. (10) Abraham and Ishmael die and Isaac's two sons, ch. 25. (11) Isaac dwells in Gerar and Jacob steals his brother's birthright, chs. 26-27. (12) Jacob's experiences as a fugitive and his roll and settlement in Canaan, chs. 28-36. Joseph's career and the settlement of the nation in Egypt, chs. 37-50.

The Purpose of Narrative. In this section we have given us, in brief form, the career of Abraham, Isaac and Jacob and their families and how we received the promises through them. Ages have passed since Noah and the people had grown wicked and turned from Jehovah to other gods. God had promised not to destroy the world with another flood, but he must employ other and new means. He, therefore, selects a man and in him a nation that should be his representative on earth. With this man and nation God would deposit his truth and in it the hopes of the race until the time when Christ the redeemer should come.

We pass, therefore, from the consideration of the beginnings of the history of the race and from the general history to the story of one man, Abraham and the chosen family and nation. All the rest of the Old Testament is an account of the victories and defeats of this nation.

The Conditions of the Times. At the time of Abraham three countries are of special interest, Chaldea, Egypt and Canaan. Outwardly there was a splendid civilization as is shown by the monuments. There were great cities with splendid palaces, temples and libraries. "There were workers in fabrics, metals, stones, implements and ornaments." Time was divided as now and sun-dials showed the time of day. Great systems of canals existed and the country was in a high state of cultivation. The pyramids were already old and a great stone wall had long ago been built across the isthmus of Suez to prevent the immigrants and enemies of the north from coming down upon them. In Tyre and Sidon there were great glass works and dying factories. There were also vast harbors crowded with sea going ships. Luxurious living was to be found everywhere.

Inwardly, however, there was a corrupt moral condition, which was hastening the nations to decay and to a ruin such as amazes all the world to this day. Ur of the Chaldees, the birth place and home of Abraham, was the seat of the great temple of the moon-god, and this sanctuary became so famous that the moon-god was known throughout all northern Syria as the Baal or Lord of Haran. The bad state of the times is suggested by Sodom and Gomorrah and their fate. For these cities were perhaps only typical of the entire civilization of the time.

In such a time and out of such a civilization God called Abraham, who should found a new nation that would serve him and form the basis of a new civilization. He also selected Canaan as the home of this new people. It was the geographical center of all the ancient world and a revelation of God made there would soon be know among all nations.

The Confirmations of the Biblical Record. Each new excavation made in the ruins of the ancient, long-buried, cities throws new light upon the scriptures and always confirms its statements. There are on the tablets of clay found in the old libraries statements concerning the social, commercial, religious and political conditions of the time of Abraham and before and all of them agree with the statements of Genesis. There has been found a record of the years of famine and the Pharaohs of the time have been determined.

The kings who captured Lot are now known. The Bible has suffered nothing at all from the knowledge gained from the ancient records.

The Experiences of Abraham. The call of Abraham as recorded In this section is probably from Ur of the Chaldees to Haran where his father died (11:31-32). His call is the most important event in the history of God's kingdom since the fall of man. It was indeed a new starting point for that kingdom. The call was accompanied by a promise or covenant in which God bound himself not to withdraw from Abraham (15:17-21). The call and work, together with the promises, may be put down somewhat as follows:

1. It was a call to separation from his home and native land. He was a large shepherd-farmer with large flocks and herds and a number of slaves. The family was perhaps of high rank in his country and there was a warm family affection in his family. Many others had gone from his country to the regions of the Mediterranean but always for gain or selfish betterment, Abraham went in obedience to the divine call. There was no selfishness in his move. He went for conscience' sake, somewhat as the Pilgrims, forsaking all the ties of nature that bound them to England, sailed to America in the Mayflower.

2. It was a call to service. The people of his time were falling into idolatry. Even Terah, his father, was an idolater and reputed to have been a maker of idol images. He was to serve the one true God and to stand for principle where everyone was against him. He was to enter into covenant relations with God and stand alone with him where all social and national customs were hostile.

3. It was a call to found a nation. The promise was to make of him a great nation that should have as its main purpose the service of the one God. God foresaw the ruin that was to come to all the nations of Abraham's time and prepared him and in him a new and spiritual nation which would produce a new and godly civilization. He died when Jacob was but a lad and did not see the fulfillment of the promise of the nation that should outlast Egypt or Babylon.

4. It was a call to be the father of a son. In 17:16 God promised him a son, Isaac, in whom his seed should be called (21:12). Out of him was to come a blessing to all nations. This promise was fulfilled in Christ, through whom all the nations of the earth have been blessed. Just as in Isaac Abraham became the head of a great earthly seed that should be as the sand of the sea, so in Jesus he should be the head of a great spiritual seed that should be as the stars of the heaven for numbers.

God often repeats his covenant and promises with Abraham, Gen. 12:1-7; 13:14-17; 15:1-21; 17:1-8; 18:18; 22:16-18. He often renews it in the generations to come as to Isaac, Gen. 26:1-5, and to Jacob, Gen. 28:10-15.

The Character of Abraham. How great is the name of Abraham today! He is revered by Jews, Mohammedans and Christians (ch. 12:2). In all history there is not a nobler character. The story of his life shows him to have been shrewd in business, of good temper, of warm domestic affections and possessed of much calm wisdom. He was generous in his dealings with others, looking well after their interests. He often made sacrifices for the well-being of others. The most significant thing about him, however, was his attitude toward God. His chief desire was to obey God. Wherever he went he erected an altar to God and in everything he manifested reverence, confidence, love and submission toward God. This is the chief element of his greatness.

The Character and Career of Isaac. The life of Isaac has but little in it that is of special interest. He probably spent most of his life in a quiet home near, or in Hebron. This has been taken to suggest that he was of a quiet and retiring disposition. He was not a man of energy and force of character such as Abraham, his father, but he had all his father's reverence for God. His faith in God was rewarded with a renewal of the promises which Abraham had received.

Among the incidents of his life that should be noted are the following: (1) His experience on Mount Moriah, when his father in obedience to God prepared to sacrifice him in worship. Such sacrifice was common in Babylonia, Phoenicia and Canaan. The submission to his father's will and evident obedience to the divine will indicated would seem to point to his faith in God. While he does not mention the matter himself and it is not referred to again in this section, the experience must have had much influence on his whole career. (2) The second notable event of his life was his marriage. In this story there is preserved the ancient customs of his father's provision for the marriage of the son. The story also shows the overruling influence of deity in his marriage. The whole experience was calculated to show his sincere relation to God who was leading. (3) The birth of his twin sons Esau and Jacob. They were so different in type that their descendants for centuries showed a like difference and even became antagonistic. Jacob was ambitious and persevering. Esau was frank and generous but shallow and unappreciative of the best things. The birthright carried with it two advantages: (1) The headship of the family. (2) A double portion of the inheritance (Dt. 21:15-17). Jacob set great value upon it, while Esau preferred a good dinner. Isaac's latter days were made dark because of the relation of these sons.

Stories Concerning Jacob. These are calculated to show that Jacob was clever and far-sighted and was willing to employ any mean, honorable or dishonorable, to gratify his ambition. They also show his suffering for his unfair acts and his final change to a new man. His deception of his father resulted in his becoming a fugitive from home and never again seeing his mother who aided him in his treachery. He was treated by Laban just as he himself had treated his brother. For twenty years he was deprived of the quiet and friendly life of his old home.

While away he had some religious experiences that made him a new man. His vision at Bethel taught him that Jehovah his God was also caring for him though in a strange land. He may have thought that Jehovah dwelt only among the people of his nation and that on leaving home he was also going beyond the protection of God. As a result he erected here a sanctuary that became sacred to all the Hebrews.

His struggle at the brook Jabbok made Jacob a new man. He had all along depended on his own wits. Now he is ready to return to his brother and show sorrow for his conduct. The incident is parallel to the struggle which a repentant man must wage against his lower nature. When the struggle is over he is a new man, a prince of god. Religion had become real to him and his whole future career is built on a new plan. He is still inventive and ambitious and persevering but is God's man doing God's will.

In connection with Jacob we have also the lessons concerning Esau. He was a man intent upon immediate physical enjoyment; an idle drifter without spiritual ideals. From his character and that of the Edomites, his descendants, there is taught the lesson that such an unambitious man or nation will always become degenerate and prove a failure. God himself cannot make a man out of an idle drifter.

The Stories About Joseph. The moral value of these stories is very great. They are told in a charm that is felt by all. The literary power and unity is remarkable. There is seen in them ideals of integrity and truthfulness. He is cheerful and uncomplaining and no adversity could destroy his ambitions. The study of this section will well reward a frequent review of it.

All the materials may be grouped around the following principal great periods or incidents of his life. (1) His childhood, where we find him petted and spoiled but ambitious and trustworthy and hated by his brethren. (2) His sale to the Egyptians and separation from his house and kindred, this including his slavery and the faithfulness he showed in such a position. (3) His position as overseer and his loyalty together with his temptation and unjust imprisonment. (4) His exaltation to the governorship of Egypt with his provisions for the famine and change of the whole system of land tenure, which put it all under royal control. It would also include his kindness to his father's family in providing for their preservation.

The stories have in them several elements that need to be noticed. (1) There are many sudden and striking contrasts. Such are his changes from a petted and spoiled boy in the home to a slave in Egypt; from an overseer of his master's house to a prisoner in the dungeon; for that dungeon to the governor of the powerful empire of the age. (2) His success is never based on or promoted by a miracle but is assured because he is of value to others. He wins no promotions by means of armor or conquests of power but by faithfulness to those whom he served. His is a conquest made by business sagacity. He is a hero of usefulness. (3) The use of his position to advance the interests of others is altogether out of line with the views of western students of society. We would hardly think it right for one to so earnestly promote the interests of a heathen sovereign as Joseph did in the case of his slave master and of Pharaoh. (4) The pathos and depth of feeling is not surpassed in all literature. This is especially true in the story of his relations with his brethren when they visit Egypt. Pent up emotion tugs at one's heart as one reads of the anxiety of the brothers, the fear of the fear of the father, and the burning affection of Joseph. The spirit of forgiveness and love for his humble kinsmen fill one with admiration.

The death of Jacob and Joseph. Jacob was greatly prospered and died at a ripe old age. He asked to be buried in Canaan and Joseph after having him embalmed went, accompanied by his kindred and friends, to Canaan and buried him according to his request. Before his death, he pronounced upon his sons a blessing that promised great increase in numbers and in political power.

After the death of Jacob, Joseph continued to show kindness to his brethren. Before his death, at the age of one hundred and ten years, he prophesied that God would come and lead them out of Egypt and took an oath of them that they would carry up his bones to the land of Canaan into which they would be delivered.

In Jacob's blessing on his sons and in Joseph's prophecy of their removal by God and his promises, they saw the providence of God in all the future of the race and expected its triumph.

These stories typical. The stories of this section are commonly thought to be typical of New Testament truth. While it is probably not best to make too much of this typical idea, it is safe to say that much of it is illustrative of such New Testament teachings. The career of Abraham, Isaac and Joseph each at some point or points suggests the life and work of Jesus. Abraham is called or appointed of God to be the head of a spiritual nation, he has revealed to him the will of God, he intercedes for a wicked Sodom and saved lot, all of which suggests the attitude and work of Jesus. Isaac is an only son, is offered in sacrifice, has secured for him a bride in a most unusual manner. This again in many ways illustrates the attitude and work of the Savior. But Joseph is perhaps more highly figurative of the Redeemer. His being hated and cast out by his brethren is like the rejection of Jesus; the way his wicked brethren came to him in their extremity and received forgiveness and sustenance suggest how a sinner finds mercy and life in Jesus; his prosperity and honor gained among others and the final coming of his brethren to him is suggestive in many of the details of the way the Jews rejected Jesus and of how, after Jesus has gained great power among Gentile nations, the Jews will finally repent of their national sin and accept the crucified Savior as the Jews' Messiah; the whole story of the humiliation, sufferings and exaltation of Joseph correspond to like events in the career of Jesus.

Social and Religious Conditions of the Times. There is little to suggest anything savage or barbarous. The spirit and language of courtesy is everywhere present. There is great hospitality and the marriage relation was respected by such heathen rulers as Pharaoh and Abimelech. When property was bought and sold the contracts were formal and were held sacred even though the owner was long absent as in the case of Abraham who bought the cave of Machpelah. Rebekah had bracelets, ear-rings, jewels of silver and of gold, and fine raiment as elements of adornment. There were slaves but they were kindly treated and made almost as part of the family. Wealthy people as Jacob employed their sons in the ordinary occupations such as caring for the sheep. In Egypt and Chaldea the arts were highly developed and there was much learning.

The worship of the patriarchs was very simple. They erected simple altars and offered on them burnt offerings. The erection of such altars and making such open profession of their worship were always among their first acts when they settled in a new place. There are some evidences that they observed the Sabbath of rest. Abraham gave a tithe to Melchizedek and Jacob promised God to do the same if he would bless him. God communed with them and gave them knowledge of his will and especially promised them great future blessing, through a deliverer that would come through the line of Abraham, Isaac, Jacob and Judah.

The Book of Job. There has been a general belief that the incidents recorded in the book of Job belong to this period or even to an earlier time. There is no mention of the bondage in Egypt nor of any of the early Hebrew patriarchs. The Sabeans and Chaldeans were Job's neighbor! and he lived "in the east" where the first settlements of mankind were made. The social religious and family life as portrayed in this book correspond to those of this period. There was art and invention; there was understanding of astronomy and mining; there was a fine family affection and evidences of social kindness and benevolence; there was high development of commerce and government; there was both the true and false or idolatrous worship. This book should be read following the outline given in the author's The Bible Book by Book.

Lessons of the Period. It would be difficult to point out all the splendid lessons brought forward by these narratives but the following are among the more important ones. (1) God guides to a noble destiny all those who will be guided by him. (2) God reveals himself to all those who seek a revelation, no matter in what place or land, if only they are in the path of duty, (3) Unselfish service always brings a blessed reward. (4) God's blessing and guidance are not confined to Israel but are extended to other nations also. (5) A noble ambition, courage, unselfishness and childlike faith in God's leadership make men valuable to others in every age and walk of life. (6) A man or nation without spiritual ideal and bent on physical enjoyment will soon become degenerate as did Esau. (7) Even a fugitive, fleeing from his own crimes, is followed by the divine love and in his saddest moments and amidst his most discouraging surrounding circumstances is given glorious revelations. (8) In the divine providence our misfortunes of life often develop our nobler impulses of heart. (9) Unjust adversity cannot destroy a man of faith and integrity of character, if only he manifest a cheerful and helpful spirit. (10) God overrules evil for good, so that all things can bring good to them that love God. (11) Loyalty to unfortunate kindred in the time of success is a sure sign of nobility of character.

For Study and Discussion. (1) The several appearances of God to Abraham: (a) The purpose of each; (b) its influence in the life of Abraham. (2) The promises made to Abraham and renewed to Isaac and Jacob noting the progressive nature of the revelation seen in these promises. (3) Select four prominent persons besides Abraham, Isaac, Jacob, and Joseph, sketched in the section, and study them. (4) The other nations introduced in the narrative. (5) The moral condition of the times. (6) The worship of God seen in the section. (7) The points of weakness and strength in each of the patriarchs mentioned. (8) The disappointments and family troubles of Jacob as seen in the light of his early deceptions. (9) Other illustrations that a man will reap whatever he sows. (10) The strong family ties, seen especially in the matter of marriage. (11) The fundamental value of faith in life. (12) God's judgment and blessings of heathen people on behalf of his own chosen people. (13) The different immigrations of Abraham and others. (14) The places of historical importance mentioned. (15) The promises or types and symbols of Christ and the New Testament times.

Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of men of that period or they may have had a different point to mark the beginning and end of the sojourn. If the Pharaoh of Joseph was one of the Hyksos or Shepherd kings, as has been the common view, and if the Pharaoh "that knew not Joseph" was, as is the general belief, Rameses II, the period of 430 years would about correspond to the historical data.

Their oppression grew out of the fear of the king lest they should assist some of the invaders that constantly harassed Egypt on the North. They may have assisted the shepherd kings under whom Joseph has risen and who had just been expelled. To cripple and crush them there was given them hard and exhaustive tasks of brick making under cruel task-masters. There still remains evidence of this cruelty in the many Egyptian buildings built of brick, made of mud mixed with straw and dried in the sun. When it was found that they still increased in number in spite of the suffering. Pharoah tried, at first privately then publicly, to destroy all the male children. This order does not seem to have been long in force but was a terrible blow to a people like the Hebrews whose passion for children, and especially for male children, has always been proverbial.

It is difficult to gather from this narrative the varied influence of this sojourn upon the Hebrews themselves. They doubtless gained much of value from the study of the methods of warfare and military equipment of the Egyptians. They learned much of the art of agriculture and from the social and political systems of this enlightened people. No doubt many of their choicest men received educational training that fitted them for future leadership. Their suffering seems on the one hand to have somewhat deadened them, destroying ambition. On the other, it bound them together by a common bond and prepared the way for the work of Moses, the deliverer, and for the real birth of the nations.

Moses the Deliverer. Chapters 2 and 4 tell the wonderful story of the birth of Moses, of his loyalty to his people, of his sojourn in Midian and of his final call to the task of the deliverance of Israel. His wonderful life-a life to which all the centuries are indebted-is naturally divided into three parts. (1) His early life of forty years at the court of Pharaoh. By faith his parents trusted him to the care of Providence and he was brought to the house of Pharoah and was taught in all the learning of the Egyptians, who conducted great universities and were highly cultured in the arts and sciences (Acts 7:22). Finally feeling it to be his duty to renounce his worldly glory and identify himself with his Hebrew brethren, he made the choice by faith (Heb. 11:24-27). He no doubt felt then the call to be their deliverer but did not find his countrymen ready to accept him as such (Acts 7:25-28). Whereupon he fled to the wilderness of Midian. (2) Forty years in the desert where he gained an intimate knowledge of all the wilderness through which for forty years he was to lead the Hebrews in their wanderings. Here he had opportunity to learn patience and meditate and gain the ability to wait on God. Here God finally appeared to him and gave him definite and ample instructions for his task of delivering out of bondage this crushed and ignorant slave race and for making of them a nation of the purest spiritual and moral ideals the world has ever known. (3) Forty years as leader and lawgiver for Israel while they tabernacled in the wilderness.

Perhaps three reasons led Moses to undertake the task of leaving Midian and championing the cause of Israel. (1) He had a vision of God the holy one of all power who would be with him. (2) The conviction that the time was ripe, because of the death of the king of Egypt and the years of weak government that followed. (3) By over-ruling all objections God gave him an overwhelming sense of his responsibility in the matter. He saw it as his personal duty.

The call of Moses consists of two elements. (1) The human element which consisted of a knowledge of the needs of the Hebrew people. To him, as to all great leaders and benefactors of the race, the cry of the oppressed or needy constituted the first element of a call to enlist in their service. (2) The divine element. God heard the cry of his people and remembered his covenant with Abraham and appeared to Moses in a burning bush and sent him to deliver them from under the tyranny of Pharaoh. Like Isaiah (Is. Ch.6) he not only saw the need of his people but also the holy God calling him to supply the need.

Moses task was three fold: (1) Religious: He was to show in Egypt weakness of the idolatrous worship and to establish in the wilderness the true worship of one and only God who is ruler of all. (2) Political: He was to overcome the power of the mighty Pharaoh and deliver a people of 600,000 men besides the children with their herds and flocks out of his territory. Then, too, he was to give them laws and so connect them together that as a nation they would survive the hostile nations around them and the civil strife and dissensions within. (3) Social: He was also called upon to provide rules by which, to keep clean not only the individual, but his family, and to teach them right relations to each other. In carrying out this program, it devolved upon him to provide an elaborate code of civil, sanitary, ceremonial, moral and religious laws.

The Great Deliverance. The deliverance may be properly considered in three sections. (1) The preparation. (2) The contest with Pharoah and the ten plagues. (3) The crossing of the Red Sea.

The preparation consists (1) in getting the people acquainted with what God intended to do and thereby secure their full consent to enter into the plan. Then, too, it was necessary to have a very thorough organization so that the expedition could proceed in an orderly way. (2) There were various preliminary appeals to Pharaoh with the consequent added burdens laid upon the Hebrews.

The contest with Pharaoh consisted of certain preliminary demands followed by ten national calamities intended to force the king to let the people go. The struggle was all based upon the request of Moses that all Israel be allowed to go three days' journey into the wilderness to serve their God. This gave the conflict a religious aspect and showed that the struggle was not merely one between Moses and Pharaoh, but between the God of Israel and the gods of Egypt.

All the plagues, therefore, had a distinct religious significance: (1) To show them the power of Jehovah (Ex. 7:17); (2) to execute judgment against the gods of Egypt (Ex. 12:12). Every plague was calculated to frustrate Egyptian worship or humiliate some Egyptian god. For example, the lice covered everything and were miserably polluting. All Egyptian worship was compelled to cease, since none of the priests could perform their religious service so long as any such insect had touched them since they went through a process of purification. In smiting the cattle with murrain, the sacred bull of Memphis was humiliated whether stricken himself or because of his inability to protect the rest of the cattle.

These plagues grew more severe with each new one. And much effort has been made to show that one would have led to another. Much has been said also, to show that the plagues, at least most of them, were events that were common in Egypt and that they were remarkable only for their severity. Such attempts to explain away the miraculous element are based upon the wrong view of a miracle. The very occurrence in response to the word of Moses and at such time as to each time meet a particular condition, or to make a certain desired impression, would put them out of the pale of the pale of the ordinary and into the list of the extraordinary or miraculous. At all events the sacred writer, the Hebrews in Egypt at the time, and the Egyptians all believed the strong hand of Jehovah was laid bare on behalf of his people. So it must seem to all who now believe that God rules in his universe.

In connection with and just preceding the tenth plague, there was institutioned the Passover to celebrate their deliverance from Egypt and especially the passing of the Hebrew homes by the angel who went abroad in Egypt to slay the first born. It was this plaque that finally showed Pharaoh and his people the folly of resisting Jehovah and assured Israel of his power. The paschal lamb, whose blood sprinkled upon the door posts and lintels of the dwelling saved the Hebrew, is a beautiful type of Christ and his saving blood. This feast became one of great joy, annually celebrated, during all future Hebrew history.

The Crossing of the Red Sea. For three days and nights God led them by a pillar of cloud by day and of fire by night. At the end of the third day they had reached the shore of the Red Sea and were shut in by mountains on each side. They were greatly frightened to find that Pharaoh with a host of chariot-warriors was in close pursuit of them. But God caused the cloud that had been leading them to remove to their rear and to throw a shadow upon their enemies while giving power to the east wind (Ex. 14:21) that caused the waters of the sea to divide so they could cross on dry ground. When Pharaoh and his hosts attempted to follow then. God caused the waters to return and overwhelm them. As in former miracles, Moses was God's instrument in performing this miracle. When they were safe across and saw the overthrow of their enemies their feelings of joy expressed themselves in a great song of victory in which they ascribe praise to God and recount the incidents of his work of deliverance.

The Journey to Sinai. It is not possible to locate all the stations at which they stopped on their journey from the Red Sea to the time of their encampment at the foot of Horeb or Sinai. The list is given in Numbers, Chapter thirty-three. For our purpose it is sufficient to notice only a few places and incidents of the journey. (1) They encamped at Marah, being the first watering place they had found. The water, however, was bitter and could not be used until God had enabled Moses by a miracle to sweeten it. This was the first example of divine support for them. (2) At Elim they found water and shade and here God gave them the manna from heaven and the quail at eventide. Thus again Jehovah demonstrated his purpose to provide for their needs while wandering through the wilderness. This food was supplied to them continuously until they reached Canaan forty years later. (3) Under the leadership of the cloud, which during all the forty years of wilderness wandering, was their guide, they next encamped at Rephidim where there was no water at all. Here Moses by the command of God smote a rock and caused them to drink of a fountain thus opened for them. This rock is a suggestive type of Christ.

It was here also that they encountered and defeated the Amalekites, a tribe of Edomites, who still kept up the enmity of Esau their father against Jacob. Here also Jethro, Moses' father-in-law came to them bringing Moses wife and sons. Upon Jethro's advice the people were thoroughly organized. From Rephidim they came to Mount Sinai where they encamped for a whole year.

Lessons of the Period. The lessons of this period might be divided into two classes. (1) Those of special value to the Hebrews themselves and lessons needed just then. (2) Those valuable for all time and all people. Among those of the first class, the following are worthy of record: (1) The authority of Moses was confirmed and the people were made ready for his teachings and leadership. (2) They were established in the popular belief in the goodness and power of Jehovah their God. Of the second and more general lessons, the following are highly important: (1) There is no chance in God's universe, but even the apparently unimportant events serve his purposes. (2) No human power whether of king or peasant or of nation can prevent the accomplishment of God's purposes. (3) Those who resist his power are overthrown as were the Egyptians, and those who act according to the divine will are elevated just as were the Israelites. (4) It is dangerous to oppose or harm God's people. He will avenge them. (5) Ample provisions are assured to those who will submit to divine leadership.

For Study and discussion. (1) The number of Hebrews that entered Egypt with Jacob, and the number that made the Exodus with Moses. (2) The Biblical story of their suffering while there, including the added burdens when Moses requested that they be allowed to go out to Egypt. (3) The birth, preservation and education of Moses. (4) Moses' forty years of wilderness training, its advantages and dangers. (5) The divine and human elements in Moses' call to be the deliverer. (6) The plagues, (a) the description of each, (b) the appropriateness and religious significance of each, (c) those imitated by Egyptian magicians, (d) those in which the Egyptians suffered and Israel did not. (7) The stubbornness of Pharaoh and his attempted compromises. (8) The miracles of this period other than the plagues. (9) God's provision and care for his people. (10) The murmurings of Israel. (11) The religious conditions of the times. (12) The geography of the country.

Mount Sinai. There are differences of opinion concerning the location of this mountain. It is sometimes called Horeb (Ex. 3:1; 17:6. etc.). All the Old Testament references to it clearly indicate that it was in the vicinity of Edom and connect it with Mt. Seir (Deut. 33:3; Judg. 5:4-5). Several points have been put forward as the probable site, but there can not now be any certainty as to the exact location. All the evidence both of the scripture and of the discoveries of archaeologists seem to point to one of the southwestern spurs of Mt. Seir as the sacred mountain. The differences of opinion as to location do not affect the historical reality of the mountain nor the certainty that at its base there took place the most important event in the history of the Hebrew people.

The Sinaitic Covenant. At the foot of Sinai and in the midst of grandly impressive manifestations of Jehovah, Israel entered into solemn covenant relations with Him. It was a covenant of blood and was the most sacred and inviolable ceremony known to the ancient peoples. Half of the blood was sprinkled on the alter and half upon the people, thus signifying that all had consented to the terms of the covenant. In this covenant Israel is obligated to loyalty, service and worship, while Jehovah is to continue to protect and deliver them. This covenant is commonly called "The Law of Moses." All the rest of the Old Testament is a development of this fundamental law and shows the application of it in the experience of Israel.

The Purpose of the Mosaic Law. It should be observed that the rewards and punishments of this law were mainly confined to this life. Instead of leading them to believe that outward obedience to it would bring personal salvation and, therefore, instead of superseding the plan of salvation through a redeemer, that had been announced to Adam and Eve, and confirmed in the covenant with Abraham, it pointed to the Savior. The sacrifices foreshadowed the substitution of the Lamb of God as a means of their deliverance for sin and its punishment.

There are probably two purposes in promulgating this law. (1) To preserve the Israelites as a separate and peculiar people. To the weld the scattered fugitives from Egypt into a nation, distinct from other nations, required laws that would make them different in customs, religion and government. (2) A second purpose was to provide additional spiritual light, that they might know the way of salvation more perfectly.

The Several Parts of the Law. On the whole the law contains three parts. (1) The Law of Duty. This is given in the form of ten commandments (Ex. ch. 20) and relates to individual obligations, (a) The first four define one's obligations to God. (b) The fifth defines our relation to parents, (c) The last five define our relation to the other members of society. These ten words define religion in terms of life and deed as well as worship. They reach the very highest standard and, in the last command, trace crime back to the motive even to the thought in the mind of man. They point out duties arising out of the unchangeable distinctions of right and wrong.

(2) The law of Mercy. This law is found in the instructions concerning the priesthood and the sacrifices. Through these were seen; (a) the need of an atonement for the sinner's guilt; (b) the need of inward cleansing on the part of all; (c) the redemption of the forfeited life of the sinner by another life being substituted in its stead and only by that means; (d) the fact that God would punish wrong-doing and reward righteousness. This is also called "The Law of Holiness" or "The Ceremonial Law" and was intended to show Israel man's sinfulness and how a sinful people could approach a holy God and themselves become holy. It, therefore, deals with such matters as personal chastity, unlawful marriages and general social purity and the religious behavior by which they were to be absolved from all impurity and symbolically to be made pure again.

(3) The Law of Justice. This is composed of miscellaneous civil, criminal, humane and sanitary laws, calculated to insure right treatment of one another and thus promote the highest happiness of all: (a) There was to be kindness and justice to each other including slaves, and also to domestic animals; This is beautifully shown in the provisions for the treatment of the poor, the aged and the afflicted; (b) The rights of property were to be sacredly regarded and all violations of such rights severely punished as in the case of fraud or theft; (c) Laws of sanitation and health guarded the imprudent against the contraction of disease and protected the wicked or careless against its spread and thereby saved Israel from epidemics of malignant disease. Thus the right of the innocent and helpless were insured; (d) The sanctity of the home and of personal virtue was held inviolable and every transgressor, such as the man who should commit adultery with another man's wife, was put to death; (e) Life was to be sacred. No man being able to give it was to take it from another and so the murderer was to pay the penalty by giving his life.

These laws were so amplified as to meet every demand of the domestic, social, civic and industrial relations of the nation. There could hardly be designed a happier life than the proper observance of all these laws would have brought to Israel. This legislation reached its noblest expression in the law of the neighbor: "Thou shall love thy neighbor as thyself" (Lev. 19:18). It is the final word in all right relation to others.

The Journey to Kadesh-Barnea. After camping before Sinai a little more than a year, during which tune they received the law and were gradually organized into a nation, the cloud by which they were always led from the time of their departure to their entrance to Canaan, arose from the tabernacle and set forward. It led them by a way that we cannot now trace but which Moses says was eleven days' journey from the sacred mountain. (Dt. 1:2).

A few notable events of this journey are recorded. (1) The fire of Jehovah that burned in the camp because of their murmuring. (2) The appointing of seventy elders to share with Moses the burden of the people. (3) The sending of the quails and the destruction of those that lusted. (4) Miriam, the sister of Moses, was smitten with leprosy because with Aaron she rebelled against Moses and spoke disrespectfully of him.

The Twelve Spies. From Kadesh Moses sent out twelve men who should investigate the condition of Canaan. These men agreed that it was an attractive and well favored land. They brought back evidences of its fruitfulness. Only two of them, believed they could conquer it. The People yielded to the opinions of the majority and refused to attempt to enter Canaan and even worse they openly resolved to return to Egypt. For this disbelief and open rebellion they were sentenced to wander forty years in the wilderness and all of them who were above twenty years old except Joshua and Caleb were not only doomed not to be allowed to enter this promised land but were to die in the wilderness.

Lessons of the Period. The more important truths taught by the records of this period may be divided into three groups. (1) Those about man and his nature: (a) He is sinful, his whole nature is out of proper attitude toward God and is a fountain of evil; (b) He is, therefore, in need of redemption and cannot have the benefit of worship to God without it; (c) He owes obedience to God. (2) There are lessons about God: (a) He is shown to be a Holy God. who hates and punishes sin; (b) He is represented as a God of mercy and forgiveness; (c) He is seen as one of power and might, able to carry forward his plans and to change the whole destiny of a people. (3) There is a many sided view of redemption: (a) It is based on blood; The victim must shed its blood before redemption can come; (b) It is by Institution as is attested by all the sacrifices; (c) It is by imputation or the putting of one's sins upon the victim; (d) It is by death and that of an innocent creature. In all of this there is a revelation of Christ who puts away sin and brings the sinner into favor with God.

For Study and Discussion. (1) The awe-inspiring ways by which Jehovah made known his presence on Sinai. (2) The several things Israel covenanted to do. (3) The worship of the golden calf and the breaking of the tables of stone. (4) The three great divisions of the law. (5) The law of mercy or of Holiness, what it teaches, and its purpose. (6) Catalogue the different laws of justice according to the outline suggested above or make a new outline and catalogue them. (7) The present day conditions that could be met and changed for good by an application of these laws. (8) The tabernacle and its material. (9) The different kinds of offering, learn what was offered and how and by whom. (10) The different scared occasions, feasts, holidays, etc. (11) The different occasions of rebellion on the part of the people and what resulted. (12) The spirit of Moses as seen in his talks to the people and in his prayers to God. (13) The rebellion of Miriam and Aaron against Moses. (14) The results of wrong influences or reports as seen in the case of the spies. (15) The rewards of righteousness as seen in the entire period.

The Pathos of the Forty Years. The stories of this period have running through them an element of pathos arising especially from two sources. (1) Perhaps the experiences of Moses are most sorrowful. That he should now, after faithfully bringing this people to the very border of the land which they sought, be compelled to spend forty monotonous years in this bare and uninteresting desert must have been a disappointment very heavy to bear. During these wanderings he buried Miriam, his sister, and Aaron, his brother and helper. He was often complained of by the people he was trying to help, and because of it was led to sin in such a way as to cause God to refuse him the privilege of entering Canaan. It was necessary for him to appoint his successor and himself be buried in these lands. He was compelled to renumber the people to find that all but two of those who were above twenty when they left Egypt had perished. (2) Surely the experience of the people of Israel during these years is sufficient to arouse a feeling of pity. Forty years of suffering and unhappiness and the loss of all opportunity to enter Canaan by those who fell in the wilderness beclouds the whole story.

The Events of the Forty Years' Wandering. It is now impossible to trace exactly any except the latter portion of their journeyings. It is clear that they went from place to place, not of course marching continuously each day, but changing their location as often at least as the requirements of pasturage demanded. Of the early portion of these years we know but little. They seemed to have remained a long while at Kadesh (Dt. 1:45) and indeed may have made it a sort of headquarters. The story of the rebellion of Konah with the consequent punishment, and the budding of Aarons rod by which the appointment of the family of Aaron to the priesthood was attested are the important incidents of this period.

Final Scenes at Kadesh. After about thirty-eight years had elapsed (Dt. 2:14), and the period of wandering was nearly at an end, Israel is again found at Kadesh (Num. 20:11) on the borders of Edom where the spies had been sent out and they made their calamitous blunder. Here at this time happened three important events; (1) Miriam died and was buried, (2) Moses smote the rock and brought forth water, but because he smote it instead of speaking to it Jehovah was angry with him and told him he should not enter the land of promise. (3) Moses asked permission of the King of Edom to pass peaceably through his land and was refused. They were, therefore, compelled to take a long journey around Edom to reach there own land.

From Kadesh to the Jordan. When they were refused passage through the land of the Edomites, their kinsmen, (Num. 20:14-21), the Hebrews made a long journey around. On this journey occurred three important events. (1) The death of Aaron in Mount Hor (Num. 20:22-29). (2) The defeat of the King of South Canaan and the laying waste of his country to Hormah where they had been routed nearly forty years ago. (3) The sending of the fiery serpents and the brazen serpent as a remedy. They also passed the country of Moab and came finally to the river Arnan (Num. 21:13), which is the boundary between Moab and the Amorites. Here they came into conflict with Sihon the King of the Amorites, whom they defeated, and possessed his land. (Num. 21:23-24). The overcoming of this strong and ancient people brought Israel into contact with Og, king of Bashan, who was himself a giant and whose country was far more formidable than that of the Amorites. By defeating him and possessing his cities Israel was enabled to pass on and come to the plains of Moab beyond Jordan at Jericho. In Psalms 135 and 136, written hundreds of years later, the victory over Sihon and Og and the overthrow of Pharaoh are dwelt on together in such a way as to show that their conquest was regarded as an achievement worthy to rank along side of that of their deliverance from the power of Egypt.

The Prophecies of Balaam. (Num. Chaps. 22-24). The Moabites were greatly distressed about the settlement of the victorious Hebrews in the region just north of them and feared lest they should suffer the same fate as Shihon and Og. Balak, the King of Moab, had beard of Balaam, a famous soothsayer or wise prophet of Chaldea, whose curses and blessings were reported to carry with them extraordinary effects. He sought at any cost to have him cripple Israel by placing a curse upon them. But instead of cursing Israel and blessing the Moabites, he revealed how wonderfully Israel was blessed Of God and how a scepter would rise out of Israel and smite and destroy Moab.

This strange man Balaam seems to have had the gift of prophecy without its grace. He had the knowledge of future events but sought to use it for his own advantage instead of for the glory of God. He was a covetous, money-loving prophet and sought the rewards offered by Balak. He tried repeatedly to find some way by which he could speak good for Moab and thereby earn the much desired fee. On the other hand he was afraid to speak against Israel lest the curse should recoil on him. No other word seems to describe his course except to say that he was compelled by Jehovah to speak to Israel's advantage and to predict her future greatness. His language fittingly describes the material splendor and the splendid victories and reign of David. The spirit of Israel described is that of the united kingdom standing at the zenith of its power. In a beautiful way also he pointed to the Messiah who should put all enemies under his feet.

He may have secured his reward, however, in another way. He seems to have led Balak to entice Israel, through pretensions of friendship, to partake in the idolatrous and impure festivals of the Moabites (Num. 25:1-5; 31:15-16; Rev. 2:14). These and other acts of their own brought down upon Israel the curse of heaven and made them the subject of such calamites as Balaam could not himself pronounce against them. By suggesting this course to Balak, he may have obtained the coveted pay without directly disobeying God. This whole story would seem to imply that the Hebrew historians did not believe that divine relations were limited to seers and prophets of their own race.

The Last Acts of Moses. Events are now transpiring in rapid succession and the story hastens to the close of the career of Moses, the great leader prophet, priest and judge of Israel. Several matters are worthy of study: (1) The sending of an expedition to destroy the Midianites. (2) The final numbering of the people preparatory to their entrance into Canaan. (3) The appointing of Joshua as his successor. (4) The settlement of the two and a half tribes on the east side of Jordan. (5) The appointment of the cities of refuge. (8) The delivery of a farewell address, or of farewell addresses.

The Last Scene on Moab. There were far too many of the Israelites to hear his voice and he probably gathered together the princes and elders who listened to him from day to day, each of whom went home and repeated to his own people what he had heard from their inspired leader. In these addresses Moses recounted their wanderings and Jehovah's goodness to them. He reminded them of all that God had commanded them in his law and gave such new instructions and interpretations as would be needed in the new conditions that they would meet on coming into the Promised Land. He painted in frightful colors the fearful doom that would befall the disobedient and eloquently described the blessing of loyalty to God. After being called of God to depart into the mountains and die, he pronounced in one of the most beautiful passages in all the scripture, his farewell blessing upon each of the tribes.

And how solemn must have been the occasion. They are listening for the last time to his voice. With what veneration they must have gazed on him. He it was that Jochebed with loving hands had laid in the bulrushes when 120 years ago Pharaoh had persecuted them. He was the man that had so nobly chosen to suffer affliction with the people of God instead of the attractions of Egypt. His eyes under the shadow of Horeb had looked on the burning bush. His hand had stretched out over Egypt and overwhelmed it with the plagues. His was the face that had reflected the divine glory of the mount after forty days of fellowship with Jehovah, during which he received the substance of the law. That was the faithful and tried man that had often been wrongly accused, that had meekly borne so many trials, that had guided the people so faithfully, and advised them so wisely, and had refused honors himself because he loved them so well. How they must have hung on those last words! And the echo of his last words had hardly died away until his spirit had been called away and unseen hands had laid his dust in an unknown tomb.

The Significance of the Work of Moses. Humanly speaking, he explains the great difference between the Hebrews and the people kindred to them. He accounts for their development from a company of disheartened slaves, and from the careless habits of wandering tribes into a conquering nation, made irresistible by its belief in the guidance of Jehovah. Humanly speaking, he was the creator of Israel. (1) He was a leader and as such heartened and disciplined them. (2) He was a prophet and as such taught them ideals of social justice, purity and honor. (3) He was a lawgiver and as such furnished them with civil, sanitary, social and religious laws that channeled them into a sober, healthy, moral, and right-minded people. (4) He was the founder of a religion and as such led them into a real loyalty to Jehovah as their God and gave them such a conception of the divine character and requirements as to stimulate in them a growth in goodness.

Lessons of the Period. The student will readily collect for himself lessons that have been brought to his attention. The following, however, should not fail of consideration: (1) God's law is inflexible. It is of universal operation and can not be evaded or revoked. Even the best men must suffer if they violate it as was the case of Moses. (2) To rebel against God's appointed leaders and to speak disrespectfully of them will subject one to the outpouring of divine wrath. (3) God never forgets his covenants as seen In the case of his refusal to give to Israel the land of Edom and of Ammon. (4) That God decides the fate of armies in battle and is therefore the God of nations as well as individuals. (5) Early hardships often fit us for a more glorious destiny later.

For Study and Discussion. (1) The rebellion of Korah. (2) The story of Balak and Balaam and the present day truth which it suggests or the problems of today to which it is applicable. (3) The story of the budding of Aaron's rod. (4) The sin of Moses because of which he was not allowed to enter Canaan. Find every reference to it. (5) The different victories of Israel recorded in the period. (6) The fiery serpents and serpent of brass. (7) The cities of refuge, their names, location, purpose and the lessons for today to be drawn from their use. (8) The principal events of Israel's past history mentioned in Dt. chs. 1-4, and find where in previous books each is recorded. (9) From Dt. chs. 27-28 list the curses and blessings, showing the sin and its penalty and the blessing and that for which it is promised. (10) The farewell blessing of Moses on the tribes (Dt. ch. 33). List the promises to each. (11) The death of Moses (Dt. chs. 32 and 34). (12) The incidents of the period that have in them a miraculous element. (13) Other prominent leaders besides Moses, Aaron and Joshua. (14) The nations mentioned with whom the Hebrews had contact. (15) The geography of the places and nations noticed in this period.