Chapter III: Front Matter (3)

3. _Attitude of the Roman Catholic Church Respecting the Apocrypha:_ Some Catholic theologians previous to the Council of Trent, 1545-1563, were in doubt as to the inspiration of some of the books of the Apocrypha admitted into the Catholic Canon; but Dr. Smith, in his Bible Dictionary, says: "The Council of Trent closed the question which had been left open, and deprived its theologians of the liberty they had hitherto enjoyed--extending the Canon of Scripture so as to include all the hitherto doubtful or deutero-canonical books, with the exception of the two books of Esdras and the Prayer of Manasseh, the evidence against which seemed too strong to be resisted (Sess. IV. de Can. Script). In accordance with this decree, the editions of the Vulgate, published by authority, contained the books which the Council had pronounced canonical, as standing on the same footing as those which had never been questioned, while the three which had been rejected were printed commonly in smaller type and stood after the New Testament." (Dictionary p, 122.)

Catholics, however, insisted that the list of canonical books agreeing "in substance with the list of divinely inspired books, held by Catholics to the present day," was authorized by the twenty-sixth statute of the Council of Hippo, held in Africa in the year 393, and the third Council of Carthage 397, A.. D., and the sixth Council of Carthage 419, A. D., give the same list or canon of books as the Council of Hippo. "Although the inspiration of some of these books was held to be doubtful by a few of the Fathers, previous to these two Councils, the same Fathers ceased to have any doubt upon it after the decision of these Councils; so that, while some of the Apocrypha have been considered uninspired, as the third and fourth of Esdras, and third and fourth of Macabees, some other of these books have been recognized as inspired, and are called by Catholics Deutero-canonical. These have, therefore, the very same sanction and authority that all the books of the New Testament have, in addition to the long-standing veneration of the Jewish Church for them." (Catholic Belief, Bruno, pp. 13-14.)

Catholics will be compelled, however, to admit that several books of the Apocrypha now accepted by them and published in the Douay Bible, are not in the list given by the three Councils above mentioned. Moreover, in the list of General Councils published in Bruno's work, in enumerating the achievement of the Council of Trent, he says: "The Catholic doctrine regarding _the Holy Scripture_, Tradition, Original Sin, Justification, and the Seven Sacraments, was clearly explained." (Catholic Belief, Bruno, p. 130.) So that it was not until the Council of Trent, 1545-1563, that the final word respecting the Catholic canon was spoken.

4. _The Protestant Attitude Toward the Apocrypha:_ "The Reformers of Germany and England * * * influenced in part by the revival of the study of Hebrew and the consequent recognition of the authority of the Hebrew canon, and subsequently by the reaction against this stretch of authority, [exercised by the Council of Trent], maintained the opinion of Jerome and pushed it to its legitimate results [which led to the rejection of the books of the Apocrypha as scripture]. "Luther spoke of individual books among those in question with a freedom as great as that of Jerome, judging each on its own merits, praising Tobit as a "pleasant comedy" and the Prayer of Manasseh as a "good model for penitents," and rejecting the two books of Esdras as containing worthless fables. The example of collecting the doubtful books in a separate group had been set in the Strasburg edition of the Septuagint, 1526. In Luther's complete edition of the German Bible * * * (1534) the books (Judith, Wisdom, Tobias, Sirach, 1 and 2 Maccabees, Additions to Esther and Daniel, and the Prayer of Manasseh) were grouped together under the general title of "Apocrypha, i. e. 'Books which are not of like worth with Holy Scripture,' yet are good and useful to be read. In the history of the English Church, Wicliffe showed himself in this as in other points the forerunner of the Reformation, and applied the term 'Apocrypha' to all but the 'twenty-five' Canonical books of the Old Testament. The judgment of Jerome was formally asserted in the sixth Article. The disputed books were collected and described in the same way in the printed English Bible of 1539 (Cranmer's), and since then there has been no fluctuation as to the application of the word. The books to which the term is ascribed are in popular speech not merely apocryphal, but the Apocrypha."

6. _Attitude of the Church of Jesus Christ of Latter-day Saints on the Apocrypha:_ See Doctrine and Covenants, sec. xci.

7. _Definition of the Term Canon:_ "The word Canon in classical Greek signifies properly a straight rod, as a carpenter's rule; and hence is applied metaphorically to a testing rule in ethics or in art, or in language (e. g. the canons of Grammar.) As applied to Scripture, the word indicates the rule by which the contents of the Bible must be determined, and thus, secondarily, an index of the constituent books. The canon of Scripture may be generally described as "the collection of books which forms the original and authoritative written rule of the faith and practice of the Church." (Dr. Smith's Old Testament History, p. 645.)

8. _Arrangement of the Canon Ascribed to Ezra:_ "Among the achievements ascribed to Ezra is the collection, editing, and arrangement of the whole Jewish Scriptures in one canon, under the threefold division of the Law, the Prophets, and the Hagiographa. In performing this work, he is assumed to have added those passages which can not have been written by the authors whose names the books bear; such as the allusion to kings of Israel in Gen. xxxvi: 31; the account of the death and burial of Moses in the last chapter of Deuteronomy; and the many references to the state of 'things at this day.' * * * * * But the main question is, whether the present canon of the Old Testament was, in substance, the work of Ezra. It must be remembered that such a work involved much more than the collection into one volume of books already existing in a separate form; it included the selection from the whole number of those which bore, and were to bear forever, the stamp of divine authority: for no one imagines that the Scriptures of the Old Testament form a complete collection of the ancient Hebrew literature. That such a work, having such authority, had been completed before the Christian era, is clear from the allusions to the Holy Scriptures in the New Testament; and it was most probably accomplished during the Persian domination, which ended B. C. 323. There is every reason for its having been performed at as early a period as possible. Ezra's care to make the people well acquainted with the word of God is as conspicuous as his own knowledge of it. No man could be more qualified, as no time could be more fit, for a work which was most needful to establish the people in their faith. That the work must have been performed by an inspired man, is an axiom lying at the foundation of the whole question, unless we believe, on the one hand, that the Church is endowed in every age with power to decide what Scriptures are canonical, or unless, on the other hand, we give up a canon, in the proper sense of the word, and reduce the authority of Scripture to that which literary criticism can establish for its separate books. On this ground, none but Ezra can be the author of the canon; for no one has ever thought of ascribing the work to Nehemiah, the civil governor and man of action; and the only claim made for Malachi is the addition of his own prophecy to the canon already framed by Ezra, and even this supposition we have seen to be unnecessary, as Ezra may have been the survivor. The attempt to ascribe the work to some unknown inspired person later than Malachi is an example of the _argumentum ab ignorantia_, which has no weight against the evidence of what is known." (Dr. Smith's Old Testament History, pp. 645-646.)

9. _The Authorized Version:_ The treatise on the Authorized Version in Smith's Bible Dictionary is full, and perhaps the best one extant; and while praising highly the work of the English translators of the A. V., exhibits quite clearly some of its defects, and points out the necessity for a new version. How far the "Revised Version" of 1870-1885 corrected the defects of the A. V. may be known only to Hebrew and Greek scholars; but the fact that the work was undertaken and carried to a conclusion at the expense of so much time, and scholarly effort, justifies the qualified acceptance of our English Bible set forth in one of our Articles of Faith, viz., "We believe the Bible to be the word of God, as far as it is translated correctly."

Footnotes

1. It has already been suggested in our Introduction to these lessons that excuses for non-preparation should not be tolerated; and we again call attention of the quorums to this necessary attitude respecting thorough preparation of lessons; and now emphasize our suggestions by applying them to these lectures. Those who are assigned to deliver the lectures can receive their appointment two or three weeks before they are called upon to deliver them, and it should be a matter of pride with those so appointed to come to their tasks thoroughly prepared. The lecturer is supposed to occupy about thirty minutes, and the assignments should be made with due regard to the difficulties of the subject.

2. No better mental exercise exists than that of writing. It leads to very definite thinking, and to exactness of expression, and is an art that should be cultivated by the Seventies. It is suggested, therefore, that at least one of the lectures, when the quorum session is devoted to such exercises, should be given in the form of a paper, a written treatise. The subject for the paper will be indicated as above.

3. Smith's Bible Dictionary.

LESSON III.

_THE PENTATEUCH._

ANALYSIS. REFERENCES.

_I. Authorship._ Seventy's Bible Dictionary,
Art. Pentateuch.
The Oxford and other
Bible Helps, same title;
Bible Treasury, pp. 30,
36, 52; Smith's Old Testament
History Appendix
I, pp. 653-658; Y. M.
Manual, 1903-4, (No. 7),
Chap. i. I Nephi v: 10-16.
The Gospel, (Roberts),
Chap. vi.

_II. Subject Matter of the Pentateuch:_ Read during the consideration
of this and
I. Historical: the two following lessons
the books of Genesis,
(a) Antediluvian History. Exodus, Leviticus, Numbers,
(b) Postdiluvian History, Shem Deuteronomy. See
to Joshua. also Note 4; Seventy's
Bible Dictionary
II. Prophetical: and other Bible
Helps, Bible Treasury,
(a) Prophecy of the Christ. Books of the Pentateuch;
(b) Prophecy in relation to also Smith's Bible
Israel. Dictionary, Articles on
the Pentateuch, Old Testament,
and the Separate
Books of it; Smith's
Old Testament Hist. Appendix
I; also Kitto's
Biblical Literature, same
Articles and Books. The
Gospel; Josephus' Antiquities
Books I to IV
inclusive. Also Pearl of
Great Price, Book of
Moses; Ibid Book of
Abraham. Genesis, Chap.
iii. Numbers xxi: 8,
compare Helaman, viii:
13-18. Deut, xviii: 15, 16.
Compare Acts iii: 22, and
History of the Church,
Vol I, pp. 12, 13.

_SPECIAL TEXT: "I will raise up a Prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not harken unto my words which he shall speak in my name, I will require it of him."_--THE LORD TO MOSES.

_NOTES._

1. _The Pentateuch:_ Definition:--"The Pentateuch is the Greek name given to the five books--commonly called the Five Books of Moses. In the time of Ezra and Nehemiah it was called "the Law of Moses," or "the Book of the Law of Moses," or simply "the Book of Moses." This was beyond all reasonable doubt our existing pentateuch. The book which was discovered in the Temple in the reign of Josiah, and which is entitled "the Book of the Law of Jehovah by the hand of Moses," was substantially, it would seem, the same volume, though it may afterward have undergone some revision by Ezra. The present Jews, as we have already seen, usually call the whole by the name of Torah, i. e., "the Law," or Torath Mosheh, "the Law of Moses." (Smith's Old Testament History, p.. 654.)

2. _Greek Titles of the Books:_ "The division of the whole work into five parts was probably made by the Greek translators, for the titles of the several books are not of Hebrew, but of Greek origin. The Hebrew names are merely taken from the first words of each book, and in the first instance only designated particular sections, and not whole books." (Dr. Smith's Old Testament History, p. 654.)

3. _The Question of Authorship:_ "Till the middle of the last century (eighteenth) it was the general opinion of both Jews and Christians that the whole of the Pentateuch was written by Moses, with the exception of a few manifestly later additions--such as the thirty-fourth chapter of Deuteronomy, which gives the account of Moses' death. The first attempt to call in question the popular belief was made by Astruc, doctor and professor of medicine in the Royal College at Paris, and court physician to Louis XIV. He had observed that throughout the Book of Genesis, and as far as the sixth chapter of Exodus, traces were to be found of two original documents, each characterized by a distinct use of the names of God; the one by the name Elohim, and the other by the name Jehovah. Besides these two principal documents, he supposed Moses to have made use of ten others in the composition of the earlier part of his work. The path traced by Astruc has been followed by numerous German writers. * * * * * It is sufficient here to state that there is sufficient evidence for believing that the main bulk of the Pentateuch, at any rate, was written by Moses, though he probably availed himself of existing documents in the composition of the earlier part of the work. Some detached portions would appear to be of later origin; and when we remember how entirely during some periods of Jewish history, the Law seems to have been forgotten, and again how necessary it would be after the seventy years of exile to explain some of its archaisms, and to add here and there short notes to make it more intelligible to the people, nothing can be more natural than to suppose that such later additions were made by Ezra and Nehemiah." (Dr. Smith's Old Testament History, pp. 653-655.)

The same conclusion is reached by James Robertson, D.D., in the Bible Treasury; and also by Prof. Samuel Colcord Bartlett, D.D., of the Theological Seminary, Chicago, in Smith's Bible Dictionary, Vol. IV, p. 243. The question is considered at some length in the Young Men's Manual, 1903-4 (No. 7), chap. I.

4. _Prophecy of Moses:_ "And when Moses had recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and had composed them a body of laws, and procured them an excellent form of government, he foretold, as God had declared to him, That if they transgressed that institution for the worship of God, they should experience the following miseries: their land should be full of weapons of war from their enemies, and their cities should be overthrown, and their temple should be burnt; that they should be sold for slaves to such men as would have no pity on them in their afflictions: that they would then repent, when that repentance would no way profit them under their sufferings. Yet (said he) will that God who founded your nation, restore your cities to your citizens, with their temple also, and you shall lose these advantages not once only, but often." (Josephus, Antiquities of the Jews, p. 97.)

5. _Suggested Readings:_ It is expected, of course, that the student will read all the books of the Pentateuch during the weeks which the lessons upon it will occupy; and in addition to that, so far as he may have access to them, read also the references given in the lesson analysis, which, in the main, give summaries, analyses, literary criticism, estimate theological and prophetical values of the separate books, etc. All the Bibles having "Helps," published in connection with the sacred text have analyses and comments upon the books of the Pentateuch; and these as far as possible should be read and compared. For their historical value the first four books of Josephus' Antiquities should also be read.

LESSON IV.

_THE PENTATEUCH._

ANALYSIS. REFERENCES.

_II. Subject Matter of the Pentateuch. All the references under
(Continued.)_ subdivision II of
3. Mosaic Legislation: Lesson III.
(a) Major Legislation--the Ten
Commandments;
(b) Minor Legislation--the Hebrew
Civil Code.
4. The Pentateuch as Literature:
(a) The Song of Moses and Miriam; Note 1, 2, 3. Exodus xv
(b) The Story of Joseph in and Genesis xxxvi-xlviii.
Egypt. Commentary Critical and
Explanatory on Exodus
_III. The Gospel in the Patriarchal Age--from xv. Smith's Bible Dictionary,
Adam to Noah._ Art. "Law of
Moses," Vol. II, pp. 1602-1612.
_IV. The Gospel in the Mosaic See Note 6, Pearl
Dispensation--Relation of the "Gospel" of Great Price, Chap. v-viii.
and the Law._ Galatians iii. The
Gospel, (Roberts), pp. 228-235.
Alma xii:28-37;
also Alma Chap. xiii.

_SPECIAL TEXT: "I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's."_--MOSES.

_NOTES._

1. _The Nature of Government Established by Moses:_ "Then came the law from Mount Sinai. God became the God of Israel, everything done to establish religion, tabernacle made for his residence. Defection from religion high treason. Hence complete separation from all nations. Moses was but a mediator between God and his people; proper title legislator of the Israelites and their deliverer from the Egyptians. * * * * For administration of justice Moses divided people in tens, fifties, hundreds, thousands, and placed judges over each. Mode taken from Egypt. Amongst the higher of these judges there was much political power likewise. * * * * Each tribe had a sort of independent government, with its own magistrates and representatives; sometimes acted without aid or sanction of others, (e. g., tribe of Benjamin protected criminals of Gibeah and fought against others.) * * * * * Sometimes several tribes acted together without others. * * * * * What the influence of such a government? Exceedingly favorable to development of character and individual energies. Not favorable for harmony or tranquility." (Ancient and Modern Nations, Dew, pp. 13-14.)

2. _The Law of Moses:_ "Though new in its general conception, it was probably not wholly new in its materials. Neither in his material nor his spiritual providence does God proceed _per saltum_. There must necessarily have been, before the Law, commandments and revelations of a fragmentary character, under which Israel had hitherto grown up. Indications of such are easily found, both of a ceremonial and moral nature; as, for example, in the penalties against murder, adultery, and fornication (Gen. ix. 6; xxxviii. 8), in the distinction of clean and unclean animals (Gen. viii. 20), and probably in the observance of the Sabbath (Ex. xvi. 23, 27, 29.) But, even without such indications, our knowledge of the existence of Israel as a distinct community in Egypt would necessitate the conclusion, that it must have been guided by some laws of its own, growing out of the old patriarchal customs, which would be preserved with oriental tenacity, and gradually becoming methodized by the progress of circumstances. Nor would it be possible for the Israelites to be in contact with an elaborate system of ritual and law, such as that which existed in Egypt, without being influenced by its general principles, and, in less degree, by its minuter details. As they approached nearer to the condition of a nation they would be more and more likely to modify their patriarchal customs by the adoption from Egypt of laws which were fitted for national existence. This being so, it is hardly conceivable that the Mosaic legislation should have embodied none of these earlier materials. It is clear, even to human wisdom, that the only constitution, which can be efficient and permanent, is one which has grown up slowly, and so been assimilated to the character of a people. It is the peculiar mark of legislative genius to mold by fundamental principles, and animate by a higher inspiration, materials previously existing in a cruder state. The necessity for this lies in the nature, not of the legislator, but of the subjects; and the argument therefore is but strengthened by the acknowledgement in the case of Moses of a divine and special inspiration. So far, therefore, as they were consistent with the objects of the Jewish law, the customs of Palestine and the laws of Egypt would doubtless be traceable in the Mosaic system." (Smith's Bible Dictionary, p. 1602.)

3. _Basic Principle of the Law of Moses:_ "The basis of human society is ordinarily sought, by law or philosophy, either in the rights of the individual, and the partial delegation of them to political authorities; or in the mutual needs of men, and the relations which spring from them; or in the actual existence of power of man over man, whether arising from natural relationship, or from benefits conferred, or from physical or intellectual ascendency. The maintenance of society is supposed to depend on a "social compact" between governors and subjects; a compact, true as an abstract idea, but untrue if supposed to have been a historical reality. The Mosaic Law seeks the basis of its polity, first, in the absolute sovereignty of God, next in the relationship of each individual to God, and through God to his countrymen. It is clear that such a doctrine, while it contradicts none of the common theories, yet lies beneath them all, and shows why each of them, being only a secondary deduction from an ultimate truth, cannot be in itself sufficient; and, if it claims to be the whole truth, will become an absurdity. It is the doctrine which is insisted upon and developed in the whole series of prophecy; and which is brought to its perfection only when applied to that universal and spiritual kingdom for which the Mosaic system was a preparation." (Smith's Bible Dictionary, p. 1607).

4. _Israel and the Law:_ "It was indeed often neglected [the Law] and even forgotten. Its fundamental assertion of the Theocracy was violated by the natural course of human selfishness (Jer. xxxiv. 12-17); till at last, in the reign of Josiah, its very existence was unknown, and its discovery was to the king and the people as a second publication; yet still it formed the standard from which they knowingly departed, and to which they constantly returned; and to it, therefore, all which was peculiar in their national and individual character was due. Its direct influence was probably greatest in the periods before the establishment of the kingdom, and after the Babylonish captivity. The last act of Joshua was to bind the Israelites to it as the charter of their occupation of the conquered land (Josh. xxiv. 24-27); and, in the semi-anarchical period of the judges, the Law and the Tabernacle were the only centers of anything like national unity. The establishment of the kingdom was due to an impatience of this position, and a desire for a visible and personal center of authority, much the same in nature as that which plunged them so often in idolatry. The people were warned (I Sam. xii. 6-25) that it involved much danger of their forgetting and rejecting the main principle of the Law--that "Jehovah their God was their King." The truth of the prediction was soon shown. Even under Solomon, as soon as the monarchy became one of great splendor and power, it assumed a heathenish and polytheistic character, breaking the Law, both by its dishonor towards God, and its forbidden tyranny over man." (Smith's Bible Dictionary, p. 1609.)

5. _The Gospel and the Law:_ "Abraham received the Priesthood from Melchisedek, who received it through the lineage of his fathers, even till Noah; * * * * This greater Priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh; for without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory gospel." (Doc. & Cov. Sec. 84.)

The above quotation from the 84th Section of the Doctrine and Covenants throws much light, not only upon the Pentateuch, but upon the whole of the Old Testament, the law of Moses, and the whole polity and history of Israel. In the light of the truth the said quotation reveals, it is to be seen that "when the Lord took the children of Israel from the land of Egypt to make of them a people for himself, he presented them first with the gospel of Christ, with all its mercy and inspiring love and gentleness; but they would not live in accordance with its high moral precepts, nor reflect in their lives its spiritual excellence. Accordingly, a less perfect law was given to Israel; a law which in the New Testament is called "the law of carnal commandments;" a law more in keeping with the status of their moral development; a law which breathed less of mercy, forgiveness and love, and more of exacting, relentless justice; demanding an eye for an eye, and a tooth for a tooth--and this was to be their schoolmaster, to prepare them for the more excellent law of the gospel of Christ. Many things in that law of the Old Testament are confessedly imperfect, and must not be taken as reflecting the full glory and excellence of the Divine wisdom or goodness. On the contrary it is plainly stated, and that too by the voice of inspiration in the New Testament, that it was a law carnal and imperfect, and yet, withal, demanding a higher excellence than the people of those days seemed able to attain.

In proof that the gospel was first offered to ancient Israel, and then because of transgression the law of carnal commandments, I invite the reader's attention to the following Scriptures: Heb., latter part of chap. iii, in connection with Heb. iv: 1, 2; I Cor. x. 1-4; and Gal. iii; also Doc. & Cov., sec. 84; see also the chapter on "History of the Gospel" in The Gospel (Roberts), pp. 86, 87.

6. _The Song of Moses:_ "This song is some hundred years the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give to it an interest and sublimity peculiar to itself." (Commentary, Explanatory and Critical, p. 59.)

LESSON V.

LECTURES. REFERENCES.

_I. Abraham. (Paper.) (a)_ Genesis xi-xxv. Pearl
of Great Price, Book of
Abraham, Chaps. vi-xvii.
Note 1.

_II. Joseph, Son of Jacob--His Place in Genesis, Chaps, xxxvii
Israel._ to L. Deut. xxxiii:13-17.
Young Men's Manual,
1905-6 (No. 9). Chap.
xxxv, pp. 329-338. See
also Defense of the
Faith and the Saints,
I Mormon Views of
America-II America, The
Land of Zion and of
Joseph. Smith's Bible
Dictionary, Art. Joseph,
Vol. II, p. 1462-1473.
II Nephi, Chaps. iii-iv.

_III. Moses, the Prophet and Lawgiver._ Bible--beginning with
Exodus to Deuteronomy.
Josephus[1] Antiquities of
the Jews, pp. 31-79.
Against Apion Bk. II, p. 602.
Art. Moses. Ditto
Smith's Bible Dictionary.
Kitto's Biblical Literature.
Pearl of Great
Price. The Book of
Moses, Chaps. i-v. Notes
of this Lesson.

_SPECIAL TEXT: "And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt to Pharoah, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel."_--EZRA _(supposedly)_.

_NOTES._

1. _Abraham:_ "He was a person of great sagacity, both for understanding all things, and persuading his hearers, and not mistaken in his opinions; for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, that there was but One God, the Creator of the universe; and that as to other (gods), if they contributed anything to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies; thus, "if (said he) these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain that so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to him that commands them, to whom alone we ought justly to offer our honor and thanksgiving." For which doctrines, when the Chaldeans, and other people of Mesopotamia, raised a tumult against him, he thought fit to leave that country; and at the command, and by the assistance of God, he came and lived in the land of Canaan. And when he was there settled, he built an altar, and performed a sacrifice to God. Berosus mentions our father Abram without naming him, when he says thus: "In the tenth generation after the flood, there was among the Chaldeans a man, righteous and great, and skilful in the celestial science." But Hecataeus does more than mention him; for he composed, and left behind him, a book concerning him. And Nicolaus of Damascus, in the fourth book of his history, says thus: 'Abram reigned at Damascus, being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans; but, after a long time, he got him up, and removed from that country also, with his people, and went into the land then called the land of Canaan, but now the land of Judea, and this when his posterity were become a multitude; as to which posterity of his, we relate their history in another work. Now the name of Abram is even still famous in the country of Damascus; and there is showed a village named from him, 'The habitation of Abram.'" (Antiquities of the Jews, Josephus, pp. 31-32.)

2. _The Restoration of Lands Made by Joseph:_ "However, the famine increased among the Egyptians; * * * * But when their money failed them, they bought corn with their cattle, and their slaves, and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed some to one place, and some to another, that so the possession of their country might be firmly afforded to the king; excepting the lands of the priests for their country continued still in their own possession. And indeed this sore famine made their minds, as well as their bodies, slaves: and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone, and alone enjoyed the fruits of it. He also exhorted them to look on it as every one's own possession; and to fall to their husbandry with cheerfulness; and to pay as a tribute to the king, the fifth part of the fruits for the land which the king when it was his own restored to them. These men rejoiced upon their becoming unexpectedly owners of their lands, and diligently observed what was enjoined them. And by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them. Now this law, that they should pay the fifth part of their fruits as tribute, continued until their latter kings." (Josephus, Antiquities, p. 52.)

3. _Character of Moses._ "Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he was the people's ruler; and he died on the last month of the year, which is called by the Macedonians 'Dystrus,' but by us 'Adar,' on the first day of the month. He was one that exceeded all men that ever were, in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking, in addressing the multitude, and as to his other qualifications, he had such a full command of his passions, as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced you would think you heard the voice of God himself. So the people mourned for him thirty days: nor did ever any grief so deeply affect the Hebrews as did this upon the death of Moses; nor were those that had experienced his conduct the only persons that desired him, but those also that perused the laws he left behind him, had a strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice for the declaration of the manner of the death of Moses." (Josephus, Antiquities of the Jews, p. 98.)

4. _The Greatness and Influence of Moses._ "Where shall we find one that combines in his personality so many greatnesses as Moses, if I may say so? He was the liberator of his people, but he spurned crowns and scepters, and did not, as many others after him did, put a new yoke on the neck from which he had taken the old one. * * * * * And his republic was not of short duration. It lasted through all the storms of barbaric wars and revolutions--hundreds of years, down to the days of Samuel, that all-stout-hearted republican who could endure no kings. * * * * But the republic he founded stands unique in the history of the world, for it was altogether based upon an idea--the idea of the unity of God and the righteousness of his will. Think of it! Among a nation escaped from bondage, too degraded even to be led to war, that needed the education, the hammering, as it were, into a people for forty years, to go among them with the sublimest truth that the human mind ever can conceive and to say of them: 'Though you are now benighted and enslaved, any truth that I know is not too good for you nor any child of God." * * * * As a teacher of morality why need I praise him? As a teacher of statecraft in the highest and best sense, who surpassed him? The great wonder is that that man speaks the language of today. The problems which we have not yet succeeded in solving were already present to his mind, and he founded a nation in which the difference between the poor and the rich was almost abolished. The laborer was not only worthy but sure of his hire. No aristocrat could rule over his subjects and no priesthood could ever assume the government which, alas! according to history, means the opposition of the nation. How did that man of that vast mind, how did he combine all these great talents? And yet that man, how tender his heart was! Why, friends, it is a thousand pities that you cannot hear the deep sorrow, the sadness that is to be heard in his original words. When an over-zealous disciple came to him and told that they were prophesying in his name, and they said: 'Hinder them, master, hinder them. Why, if they prophesy what will become of thine own authority?' I fancy I see his venerable head sink upon his breast and he saying: 'Indeed art thou zealous for me? Would that all the people of God were prophets, and that God gave his Spirit to them.'" (Rabbi Gottheil, The World's Parliament of Religions, (Barrows), pp. 674-5.)

Footnotes

1. See note b, p. 27.

LESSON VI.

_THE HISTORICAL BOOKS._

ANALYSIS. REFERENCES.

_I. Pentateuch._[1]
Joshua i-xxiv; Seventy's
_II. Book of Joshua--The Hexateuch._ Bible Dictionary;
_Historical Events:_ Oxford and other Bible
1. The Invasion of Canaan. Helps. Bible Treasury.
2. The Conquest of Canaan. Art. Book of Joshua, p. 52.
3. Distribution of the Land by Lot. All the Bible Dictionaries
4. Literary Character of the Book--Select before quoted
passages that illustrate literature under Art. "Book of
of beauty or power--one Joshua," and notes 1, 2,
of each. 3, 4, 5, 6. Same authorities
5. Authorship. above cited on the term
"Hexateuch."

_III. Book of Judges._ Judges i-xxi.
1. Period of History Covered by the All the Bible Dictionaries
Reign of the Judges. and Helps cited
2. General Character of the Government in Previous Lessons in
Under the Judges. Part II under the Title
3. Discuss the Three Most Prominent "Judges" and "Book of
Judges in Israel, and name Judges." Note 7.
Their Specific Achievements.

_IV. Book of Ruth._
1. General Character, and Historical Ruth I: iv. All Bible
Value. Dictionaries and Helps
2. Literary Beauty, Illustrated by cited in previous lessons
Selected Passages. in Part II, under titles
"Ruth and Book of
Ruth."

_SPECIAL TEXT: And Joshua, the Son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him; and the children of Israel harkened unto him, and did as the Lord commanded Moses."_--EZRA _(supposedly.)_

_NOTES._

1. _The Hexateuch:_ The Book of Joshua is sometimes associated with the five books of Moses and the collection is then called the Hexateuch, a term meaning "the six books." The union is made on the ground that the Book of Joshua is the proper continuation and consummation of the former five books as recording the Conquest of the Land of Canaan, in fulfillment of the promise contained in the Pentateuch; the subject of the whole six books being "the election of Israel as a people to the service of Jehovah, and their settlement for this purpose in the Land of Promise."

2. _Israel Under Joshua:_ "Israel served the Lord all the days of Joshua." The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries, and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor, 'Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua.'" (Commentary, Explanatory and Critical, p. 158.)

3. _Contemporaneous Notices of Joshua:_ There occurs some references to the deeds of Joshua in other historians besides those of the Bible. Procopius mentions a Phoenecian inscription near the city of Tingis in Mauritania, the sense of which in Greek was: "We are those who fled before the face of Joshua the robber, the son of Nun." Again Suidas says: "We are the Canaanites whom Joshua the robber persecuted." In a letter of Shaubech, king of Armenia Minor, in the Samaritan book of Joshua (chapter 26), styles Joshua "the murderous wolf; or, according to another reading, "the evening wolf." (Condensed from Kitto's Biblical Literature, Vol. II, p. 154.)

4. _Authorship of the Book of Joshua:_ "Viewing all the circumstances together, we consider it highly probable that the whole book of Joshua was composed by himself up to the twenty-eighth verse of the last chapter; to which a friendly hand subjoined some brief notices, contained in verses 29-33, concerning the death, age, and burial of Joshua; the continuance of his influence upon the people; the interment, in Shechem, of the bones of Joseph, which the children of Israel had brought from Egypt; and the death and burial of Eleazar, the son of Aaron, whom his son Phinehas interred in his allotment on Mount Ephraim." (Cyclopaedia of Biblical Literature, Kitto, Vol. II, p. 156.)

5. _Roman Catholic View of Authorship:_ "This book is called Josue, because it contains the history of what passed under him, and according to the common opinion was written by him. The Greeks call him Jesus; for Josue and Jesus in the Hebrew are the same name, and have the same signification, viz., a savior." (Introduction to the Book of Josue.)

6. _Character of Joshua:_ "So Joshua, when he had thus discoursed to them [upon their obligations and duty to God], died, having lived a hundred and ten years; forty of which he lived with Moses, in order to learn what might be for his advantage afterward. He also became their commander after his death for twenty-five years. He was a man that wanted not wisdom nor eloquence to declare his intentions to the people, but very eminent on both accounts. He was of great courage and magnanimity, in action and in dangers; and very sagacious in procuring the peace of the people, and of great virtue at all proper seasons. He was buried in the city of Timnah, of the tribe of Ephraim. About the same time died Eleazar, the high priest, leaving the high priesthood to his son Phineas. His monument also and sepulchre are in the city of Gabbatha." (Josephus' Antiquities of the Jews, p. 104.)

7. _Literature of Power:_ By "literature of power" is here meant that class of utterance that rests upon its own inherent strength for its influence or acceptance as truth. An American popular writer (Hubbard) in giving an illustration of this class of literature quoted this passage from the Bible:

"The Lord is in his holy temple: let all the earth keep silence before him."

Explanation, comment upon such a passage, he argues, would but mar it. One feels a force, a strength in it that admits of no doubt about its power, or truth. A still better example of the literature of power is Psalms xix, also Doctrine and Covenants, Sec. lxxxiv: 99-102. It is such a passage in Joshua that the student is directed to find.

7. _Book of Ruth:_ "The Book is called Ruth, from the name of the person, whose history is here recorded: who being a Gentile, became a convert to the true faith, and marrying Boaz, the great-grandfather of David, was one of those from whom Christ sprung, according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel." (Douay Bible, Introduction to the Book of Ruth, p. 303.)

Footnotes

1. The Pentateuch Historically has already been considered in Lesson III of Part II; and its historical character considered under subdivision II. (a) Anti-diluvian History. (b) Postdiluvian History, bringing its historical events down to the death of Moses. It is here written into the analysis only that the student may be reminded that the Pentateuch is recognized as being classed with the historical books of the Bible.

LESSON VII.

_THE HISTORICAL BOOKS.--(Continued.)_

ANALYSIS. REFERENCES.
_I. Book of Samuel I and II._ I and II Samuel. Seventy's
1. Historical Period. Bible Dictionary,
2. Events: Transition from Reign of Art. "Samuel Books of";
Judges to Monarchy; Reigns of Ibid Articles "Samuel,"
Saul and David. "Saul," "David." All
3. Contrast of the Government of other Bible Helps and
Judges and Monarchy. Dictionaries cited in Previous
4. Authorship and Date of the Lessons in Part II
Books. on above topics. Also on
Character of Samuel,
also notes 1, 2, 3.

_II. The Books of kings I and II._ I and II Kings. All the
1. Historical Period--Rebellion of Bible Dictionaries, Helps
Adonijah to Final Captivity of and Commentaries cited
Judah--1015 B. C.-587 B. C. in Previous Lessons in
2. Historical: (a) Solomon's Reign Part II, Articles on I and
and Death. II Kings, also Articles in
(b) The Division of the Kingdom. same work on "Samuel,"
(c) Rise and Fall of the Kingdom "Saul," "David," "Solomon,"
of Israel--Captivity of etc.
the Ten Tribes.
(d) The Kingdom of Judah after
the Division--Captivity
of Judah.
3. Authorship and Literary Character.

_SPECIAL TEXT: "And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."--I. Samuel xv: 22._

_NOTES._

1. _The Historic Period Covered by the Books of Samuel:_ "The story embraces a period of over one hundred years, and extends from the end of the time of the Judges to the close of the reign of David, 1015 B. C., the connecting link being found in the civil judgeship of Eli and Samuel. The object of the narrative is to exhibit the kingdom as it realized itself in view of a divine ideal; and the prominence given to the lives of Samuel and David would seem to be due to a design to portray the one as the type of the prophetic, and the other as the type of the kingly character--the king's counselor, in this case, selecting the king, and not, as was the rule afterwards, the king his counselor." (Cambridge Teacher's Bible Helps, p. 19.)

2. _Books of Samuel, I and II. Protestant View:_ "The two were, by the ancient Jews, conjoined, so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Book of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it, and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on I Chronicles xxix: 29.. Commentators, however, are divided about this, some supposing that the statements in I Samuel ii: 26; iii: 1, indicate the hand of the judge himself, or a contemporary; while some think, from I Samuel vi: 18; xii: 5; xxvii: 6, that the composition must be referred to a later age. It is probable, however, that these supposed marks of an after period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (Acts xiii: 22; Hebrews i: 5) as well as in many of the Psalms." (Commentary, Explanatory and Critical, p. 8.)

3. _Catholic View of the Books of Samuel:_ "This [I Samuel] and the following book [II Samuel] are called by the Hebrews the books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers the first and second book of kings. As to the writer of them, the common opinion is that Samuel composed the first book as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first, and wrote the second book. See I Chronicles xxix: 29." (Introduction to the First Book of Samuel, Douay Bible, p. 308.)

4. _The First and Second Books of Kings. Protestant View:_ "In the ancient copies of the Hebrew Bible, First and Second Kings constitute one book. Various titles have been given to them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish church, which ranked them in the sacred canon; and, besides, is attested by our Lord, who frequently quotes from them (cf. I Kings xvii: 9; II Kings v: 14 with Luke iv: 24-27; I Kings x: 1 with Matthew xii: 42)." (Commentary, Explanatory and Critical, p. 8.)

5. _Catholic View of Books of Kings:_ "This [the first Book of Kings] and the following [the second Book of Kings] book are called by the holy fathers the third and fourth book of Kings; but by the Hebrews the first and second Malachim, that is Kings. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon, to the captivity. As to the writer of these books, it seems most probable they were not writen by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets." (Douay Bible, pp. 381-2.)

6. _Historical Period of the Books of Kings:_ "The Books of Kings narrate the history from the rebellion of Adonijah to the final captivity of Judah, including the whole history of the northern kingdom from the separation till its disappearance in B. C. 721. The succession of events will be found under Chronology. The books were compiled by some unknown writer from a variety of written documents, including the state chronicles." (Seventies' Bible Dictionary, p 94.)