The Division of the Kingdom. Several things must be set down as contributory causes of the division of the nation. (1) There was an old jealousy between the tribes of the north and south reaching as far back as the time of the Judges. The very difference in the northern and southern territories and their products tended to keep alive a rivalry between the tribes occupying them. (2) During the time of Solomon the people had turned away from Jehovah and engaged in the idolatrous worship of other gods, especially those of the Zidonians, Moabites and Ahijah, the prophet, had foretold the division (1 K. 11:29-39). This weakening of the people's faithfulness to God gave place for the manifestations of their former jealousy. (3) Solomon had put upon the people heavy burdens of taxation and of forced labor, which were fast taking away the people's liberties and reducing them to serfdom. This policy inflamed the jealousy of the northern tribes into a bitter discontent. They would rebel rather than submit to the loss of their liberty which to them meant also disloyalty to God. (4) The ambition of Jeroboam, of the tribe of Ephraim, a valiant officer of Solomon, no doubt led him to stir up the ten tribes to revolt. Ahijah, the prophet, had made known to him that, upon the death of Solomon, he should become the head of these tribes. (5) The final and immediate cause was the foolish course of Rehoboam. He went to Shechem to be accepted as king by the northern tribes. They demanded that he should relieve them of the heavy burdens laid on them by Solomon. The older and more experienced men counseled him to grant their request, but he heeded the advice of the young men, who were ignorant of conditions, and answered them with a threat of even severer burdens. Incensed by this foolish threat, the ten tribes revolted and enthroned Jeroboam as their king and the division of the empire was accomplished. This was the turning point of the nation. It was the undoing of all that had been accomplished by the three kings that had proceeded.

Comparison of the Two Kingdoms. Each kingdom had its advantages and its disadvantages. (1) The northern kingdom, from the material point of view, was far superior to the southern. It had a larger and more fertile country. It had three times as many people and a much better military equipment. Ramah, Bether and Gilgal with their sites of their schools of the prophets were all in their borders. Their country was also the scene of greatest prophetic activity and their cause was just. But the kings were inferior and wicked. Not a single one of the nineteen kings were godly. They established idolatrous and abominable worship as a religion of the king. This idolatry counterbalanced all the material advantages. (2) The Southern Kingdom was far superior from a spiritual point of view. It possessed the religious capital of the nation with the temple as a center of Jehovah worship. True it had only one third as many people, one half as much territory and that less fertile, and an inferior military equipment, but its superior spiritual power and its superior line of kings made it last 135 years longer than the northern kingdom.

Important Events in the History of Israel. The following are perhaps the most important events in the history of tie northern kingdom during this period. (1) The establishment of idol worship at Dan and Bethel. (2) The removal of the Capital, by Omri, from Tirzah to the hill site of Samaria. (3) The wicked reign of Ahab, who introduced Baal worship into Israel. (4) The reformations of Jehu, who swept Baal worship from the land and overthrew the hated dynasty of Omri. (5) The successful reign of Jeroboam II, who brought the nation back to a state of prosperity that resembled the time of David and Solomon. (6) The activity of the prophets during the entire period. This activity is seen in the important place given (1 K. 17-2 K. 13) to the work of Elijah and Elisha; in the prophecy of Jonah, Amos and Hosea, who prophesied in the time of the reign of Jereboam II, and in part in the reign of Micah who preached during the reign of Hoshea. (7) The conquest of Israel by the Assyrians which came as the result of forty years of constant decline following the death of Jeroboam II. After this Israel disappears from history. She had sinned away her opportunity.

Principal Events In the History of Judah. The following are the principal events of the history of Judah from the division of the kingdom until the captivity of Israel. (1) The foolish answer of Rehoboam to the ten tribes which led to their revolt and the continual enmity of the northern and southern kingdoms that followed. (2) The invasion of Judah by Shishak of Egypt, who greatly weakened the nation. (3) The reign of Jehoshaphat whose judicial, military and educational or religious reforms introduce a new and good day in Judah and whose unhappy alliance with Ahab, led his son, who followed him as king to introduce idolatry into Judah, with all the evil of the reign of Jehoram, Ahaziah and Athaliah. (4) The prosperous reign of Uzziah, who was contemporary with Jeroboam II of Israel. (5) The Apostasy under Ahaz, who encouraged Baal worship and practiced great cruelty even on the members of his own family. The prophet Isaiah (chs. 7-9) appeals to Ahaz and to the people to return to Jehovah.

The Relation between the Two Kingdoms. The bearing of the two kingdoms toward each other during this period was constantly changing. (1) There was almost constant war for about sixty years. During this time the kings of Judah cherished the hope that they would regain their control over the ten tribes. (2) There was a period of close alliance. This alliance was sealed by an intermarriage between the families of Ahab, king of Israel and Jehoshaphat, king of Judah. The purpose seems to have been that they might better resist the encroaching power of Assyria. (3) There was a fresh manifestation of hatred. Jehu is enthroned in Israel and destroys the house of Ahab. This shatters the alliance between the two nations and causes a breach that is never healed. The northern kingdom becomes more and more idolatrous, suffers at the hands of the Syrians and is finally carried captive by the Assyrians in 722 B. C.

The Messages of the Prophets of this Period. It is not within the purpose of this study to raise any of the questions of criticism concerning these books. Nor is there time to summarize the contents or teachings of nay or all of them. The prophets of this period are Jonah, Amos and Hosea, and the prophecy of each should be read following the outline given in the author's The Bible Book by Book.

Lessons of the Period. (1) Jehovah rules not only in Israel but over all peoples. (2) Each nation is responsible to God according to its opportunity and enlightenment. (3) God judges people according to their acts, not according to religious creeds or ceremonies. (4)Though a merciful God, Jehovah will and must finally punish willful and continuous evil doers. (5) Sin is infidelity to God and brings pain to his heart. (6) All punishment is administered to the end that the sinful may repent and be forgiven. (7) Jehovah loves men and demands that they love him in return. (8) Repentance is the only way of escape from doom. (9) God seeks to save men and nations from the sins that are to destroy them.

For Study and Discussion. (1) The events leading to the division of the kingdom. (2) The story of each king in each nation, (a) How he came to the throne, (b) The chief acts of his reign, (c) The character of the king himself, (d) The length of his reign, (e) His enemies and his friends, (f) How his reign ended. (3) The story of Ahab. (4) The story of Elijah. (5) The story of Elisha. (6) The miracles of the period. (7) The different enemies with which the tribes were surrounded and the trouble they had with each. (8) Jonah and his service. (9) The evidence of wealth and luxury of the time. (10) The sins of cruelty and injustice in society and government.

Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period.

The Principal Events of the Period. Among the more important events of this period the following should be noticed. (1) The reforms of Hezekiah who attempted to restore the whole Mosaic order. (2) The invasion of Judah by Sennacherib, king of Assyria who at first humiliated Hezekiah, but later, was destroyed by divine intervention and Jerusalem saved. (3) The wicked reign of Manasseh, who sought to destroy all true worship and established idolatrous worship in its stead. (4) His captivity in Babylon and release and attempted reform. (5) The good reign of Josiah, who destroyed the altars of idolatry, repaired the temple and caused the book of the law to be read-all of which resulted in a very thorough-going revival of true worship. (6) The conflicts with their enemies which finally resulted in the downfall of Jerusalem and the captivity of the people. This captivity was completely accomplished through three invasions of the hosts of Nebuchadnezzar, (a) In the reign of Jehoiakim at which time he carried away captive Daniel and his friends; (b) In the reign of Jehoiachin or Jeconiah, when he carried to Babylon the treasures of Jerusalem and the skilled workmen as well as the officers of the court; (c) In the reign of Zedekiah, when the city and temple and walls and principal houses were destroyed and large numbers carried into captivity.

The Prophets of the Period and Their Messages. Of all the periods this is signalized by the greatest prophetic activity. There was constant need both on the part of the king and on the part of the people for the warnings and rebukes of the people. Some prophets delivered part of their message in one period and the rest in another. No doubt Isaiah and Micah did part of their service during the former period and Jeremiah performed a part of his in the next. But they are all put down here because this is the period of their greatest activity. The other prophets of the period are Joel, Nahum, Zephaniah, Habakkuk and Obadiah. The messages of these prophets should be carefully read following outlines given in The Bible Book by Book.

The Teachings of the Prophets. It is difficult to put down in brief form the various teachings announced and implied in the writings of the prophets. Their sermons covered a wide range of subjects, religious, political, commercial and social. They touch upon matters that are national and also those that are personal. The following may be regarded as among their most important teachings. (1) That Jehovah is a moral being-holy, just, wise and good. (2) That Jehovah was the God not only of Judah and of Israel but off all nations. (3) That no man, no set of men and no nation can thwart the plans of God. (4) That God's judgments were certain to overtake the sinful. (5) That religion was not separate from life, but the very central factor of it-that religion and ethics are so blended that "to act justly, to love mercy and to walk humbly before his God" is shown to be man's whole duty. (6) That religion is a personal spiritual relation between God and man. This is especially the contribution of Jeremiah and lays the foundation for all true faith and is a basal principle of our Christianity.

The False Prophets, Through all the history of Israel false prophets were a source of great trouble. Among those of earlier times may be noted: (1) An old prophet of Bethel, 1 K. 13:11. (2) 400 prophets with a lying spirit, 1 K. 22:6-8. 22-23. (3) 450 prophets of Baal, 1 K. 18:19, 22, 40. (4) 400 prophets of Asherah. 1 K. 18:19. A study of these will show that some are idolatrous prophets and others are perverted worshipers of Jehovah, who did not really prophesy at all. Some were no doubt deliberate deceivers of the people while others were perhaps self-deceived.

During the years immediately preceding the Babylonian captivity false prophets played a prominent role and their pernicious influence upon Judah's history can hardly be overestimated. They lured the people to their ruin and undermined the influence of the true prophets. Isaiah talks about the prophet that teaches lies (Is. 9:15). Jeremiah talks of prophets of lies, who prophesy, not having been sent of Jehovah (Jer. 14:13-15; 23:21-22). Micah tells of the prophets who make the people err (Mi. 3:5). Jeremiah was openly opposed by Hananiah (Jer. Ch. 28). These prophets destroyed confidence in the message of true prophets and brought about a time when the voice of these messengers of God ceased to be heard in Israel.

The Great Religious Revivals of this Period. The whole history of the kingdom of Judah is marked by periods of religious decline and revival. The most striking of these are indicated by the following outline. (1) A decline under the reign of Rehoboam. (2) A revival begun under Asa and made complete under the reign of Jehoshaphat; (3) A decline begun in the reign of Jehoram and continued until the reign of Ahaz where the lowest spiritual state was reached. (4) A new revival under Hezekiah, who introduced sweeping social and religious changes. (5) A decline under Manasseh who reared images to Baal, defiled the temple and overthrew the good work of his father Hezekiah. (6) A revival under Josiah, grandson of Manasseh, whose piety began to manifest itself at the age of sixteen. He began his reforms at the age of twenty and spent six years in hewing down the altars and images of idolatry. The temple was repaired, the law found and enjoined upon the people and the Passover celebrated. (7) A final decline that carried Judah on downward until her glory was destroyed and she was led away into Babylon as captive.

The study of these successive efforts at returning to the true worship of Jehovah and their quick collapse indicate that the kindlings of spiritual life which they seem to manifest were not real spiritual revivals. Many people did no doubt turn in truth to God. but the rapidity with which each effort was followed by a return to deeper depths of immorality, such as those indicated by Amos 5:l6, 7:17, 8:6; Is. 1:23, 10:1; and Hos. 9:15 give evidence of the abounding wickedness of the period.

The Wealth and Luxury. There is much in the discourses to indicate that wealth abounded and that kings and other influential men lived in luxury. The upper classes indulged in all the follies of the idle rich and showed the usual heartlessness toward the poor. The following list of scriptures will indicate some of the things which they possessed and which they did: Amos 5:11, 3:15, 6:4; Jer. 22:14; Is. 5:ll-12, 3:18-23, 21:7. To this list the student by comparison and reference can add many others.

Contemporary Nations. No study of this period would be complete without a knowledge of the other nations that influenced this time. Egypt, Assyria, Babylon, Media, Phoenicia, Carthage, Greece and Rome all influenced Judah. From the Bible narratives and from secular history the student should become acquainted with the leading events in the history of this period of each of these nations.

Lessons of the Period. It is most difficult to put down the permanent lessons or teachings of this period. To the teachings of the prophets given above the following are well worth preserving as lessons for our day as well as theirs. (1) All reformation must begin at the house of God and in connection with his worship-witness the reform work of Asa, Jehoshaphat, Joash, Hezekiah and Josiah. (2) Religion must set the standards for the conduct of national affairs. (3) Sin is infidelity to love, or spiritual adultery. It not only breaks law but cruelly wounds love. (4) Sin blinds men to their best interests, turns them against their best friends and issues in their ruin. (5) The political sentiment or the politician that neglects or attacks God, or the national recognition of him is perilous to the nation. (6) The loss of the sense or vision of God leads to "degraded ideals, deadened consciences and defeated purposes." (7) True love: (a) is not blind to the sins of the one loved; (b) does not try to cover up the faults but tries to turn one from them; (c) does not desert one when calamity comes because of persistence in sin. See the attitude of Jeremiah to Judah before and after the captivity.

For Study and Discussion. (1) Study each of the teachings of the prophets given above: (a) Try to find scripture basis for it; (b) Discuss it as a universal principle. (2) Study each of the scriptures referred to in the discussion above on false prophets: (a) From references collect other passages on the subject; (b) Make a list of their prophecies and tell how to determine whether a prophet is false. (3) From the scriptures given above on wealth and luxury and from others to be pointed out: (a) List the evidences of wealth; (b) Compare the conditions then and now. (4) Following the instructions for study in the paragraph above on contemporaneous nations prepare a list of facts concerning each, especially of matters that affected Judah. (5) Name the kings of this period. Tell (a) how each came into office, (b) how long he reigned, (c) how his career ended, (d) what prophet preached to each and the nature of the prophecy. (6) Hezekiah's sickness, 2 King 20:1-11; 2 Chron. 32;24-26; (7) His song of thanksgiving, Is. 38:10-20. Carefully analyze it. (8) Sennacherib's invasion, 2 K. 18:14-19 end; Is. 14:24-27; 36:1-37:10; 2 Chron. 32:1-23. (a) The object of the expedition; (b) The conference with Hezekiah; (c) The outcome. (9) Josiah's reformations. (10) The three invasions of Nebuchadnezzar.

The Ten Tribes Lost. After the fall of Samaria we hear but little of the ten tribes. They were carried off into the regions of Ninevah by the Assyrians. All effort to locate them has failed and no doubt will fail. Sargon, in an inscription found at Ninevah, said that he carried away into captivity 27,290. These were perhaps leaders of Israel whom he thought might lead a revolt. He sent others back to take their place and the Israelites seemed to have mingled with the races about them and to have lost their identity. No doubt some of them as individuals were faithful to the worship of Jehovah and may have found their way back to Palestine under the leadership of Ezra and Nehemiah. But it was different with Judah who all the time kept true to her ideals and looked for the return that had been prophesied. This hope was realized through the work of Ezra and Nehemiah following the decree of Cyrus.

Judah Led into Captivity. The captivity of Judah was accomplished by three distinct invasions of the Babylonians and covered a period of twenty years. (1) The first invasion and captivity. This was in 607 B.C., at which time Daniel and his friends along with others were carried into captivity, 2 K. 24:1, Jer. 25:1, Dan. 1:1-7. (2) The second invasion and captivity. This was 597 B.C., at which time king Jehoiakim and 10.000 of the people were carried into captivity. Among these were Ezekiel and one of the ancestors of Mordicai, the cousin of Esther, 2 K. 24:10-16; Eze. 1:1-2; Est. 2:5-6. (3) The third invasion and captivity. In 587 B.C. Jerusalem was conquered and its walls and palaces as well as the temple were destroyed and the inhabitants carried away into exile, 2 K. 24:18; 24:1-27; 2 Chron. 36:11-21; Jer. 52:1-11. This is the end of the southern kingdom.

The Period of the Captivity. Jeremiah predicts that the captivity will last seventy years (Jer. 25:12; 29:10; see 2 Chron. 36:21; Dan. 9:2: Zech. 7:6). There are two ways of adjusting the dates to fulfill this prediction, (1) From the first invasion and the carrying into captivity of Daniel and others, 607 B. C. to 537 B. C., when the first company returned under Zerubbabel. (2) From the final fall of Jerusalem. 587 B. C. to the completion of the renewed temple and its dedication, 517 B. C. Either satisfies the scripture. In history it is customary to speak of this exile as covering only the fifty years from 587 B. C. when Jerusalem was destroyed and the last company carried away to 537 B. C. when the first company returned under Zerubbabel.

The Fugitives in Egypt. When Jerusalem fell the king of Babylon allowed many of the poorer people to remain in Palestine and Jedediah, a grandson of Josiah, was appointed to rule over them. 2 K. 25:22. His career was a very useful one, but through jealousy he was soon murdered, 2 K. 25:25. This led the people to fear lest Nebuchadnezzar would avenge his death, whereupon they fled into Egypt 2 K. 25:26. Jeremiah attempted to keep them from going to Egypt (Jer. 42:9-22.) but, when he failed, he went along with them and shared their destiny, Jer. 43:6-7. They settled at Tahpanhee (Jer. 44:1), a frontier town where many foreigners lived under the protection of Egypt. They seem to have built a temple there and did much to retain their racial ideals. Jeremiah seems to have continued his faithful prophecies and the people seem to have continued as faithfully to reject his counsel. 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 canals. It was on the river, or canal, 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 identity 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 constituted 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 assembled 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) God controls all circumstances toward the ultimate accomplishment of his purposes. (4) He makes free use of all "world rulers as his tools to execute his will" (5) God sets up and destroys nations. (6) God 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 God. (8) Evil grows more and more determined while good grows more and more distinct and hence the question "Is the world growing better?" (9) God 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 classes of exiles: (a) Those in favor with the court, Dan. 1:19-21, 2:45-49; (b) Common laborers-lower classes, 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 passages 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.

Scripture Analysis. 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 Assyrian 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 Assyria 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 God's captive people to their own land and now in fulfillment of that prophecy God 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 assist 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 assistance. 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 assumed 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 godliness, their failure to pay tithes 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 God 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 God, at least to the letter of the law. This led to the institution 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 God and it is beginning to dawn upon them that the glory of God 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 God 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 God 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) God will use as his instruments others than his own people. See Cyrus and Artaxerxes. (2) God'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 God 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. God must also be considered. (7) It pays to serve God. 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 God 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.