Course:
From Genesis to Jesus
Lesson Five:
To Kingdom Come 
Lesson Objectives:
1. To finish reading the Old Testament (from Joshua to Malachi) and to read with understanding.
2. To understand the broad outlines of the history of Israel in light of God's covenant with Abraham.
3. To appreciate the crucial importance of God's everlasting covenant with David.
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Lesson Outline:
I. Review and Overview
II. Entering the Promised Land
a. Joshua at Jericho
b. Barbs and Thorns Remain
c. Judging By Their Weakness
d. Born in Bethlehem
III. The Rights and Wrongs of Kings
a. Hannah the Handmaid
b. Making a Monarchy
IV. Israel's Shepherd - Priest and King
a. The Lord's Anointed
b. Capitalizing Jerusalem
c. An Everlasting Covenant
d. Abraham's Covenant Remembered
V. Entering the Kingdom
a. The Shape of Things Under Solomon
b. Psalms and Wisdom
VI. Two Nations Under God
a. North-South Divide
b. Raising Prophets
c. Good Kings, Bad Kings
d. Punished by Babylon
e. Writing in Exile
VII. After the Exile
a. Restoration and Rebuilding
b. Persecution and Revolt
c. Hasmonean Times
d. The Consolation of Israel
VIII. Study Questions
I. Review and Overview
Get ready: This is a long lesson. We're going to move from the Book of Joshua through to the Book of Malachi.
Don't try to tackle all the material in one sitting. But know that when you've completed this lesson, you'll have reached the end of the Old Testament. You will have read each Old Testament book in its historical context and according to the religious meaning given to that book by the Catholic Church.
By the end of this lesson, you will be able to see - in a broad outline - the entire sweep of salvation history as it's recorded in the Old Testament. After this lesson, you'll be ready for a far deeper understanding of the New Testament - which we will read in our next and final lesson.
Before we resume the story of Israel's journey to the Promised Land, a brief reminder of what we're hoping to accomplish in this Beginner's course:
We want to give you an outline - a roadmap - to help you find your way through the Bible. We aren't able to go verse-by-verse through every book. But if you study and re-study these lessons you'll have a good grasp of the key themes and issues that run through each book, and a good understanding of the "story" the Bible tells - from its first page to its last.
To get the most out of these studies, be sure you read along with your Bible open and take the time to either click-on or look up all the citations we provide. We've selected and arranged these citations so you'll see how the Bible is bound together by certain distinct themes and concerns, and so you'll see how these connect one book in the Bible to the another. If you simply read all of the citations in each study you will have read a significant portion of the sacred Scripture.
Now let's return to the story of our salvation.
II. Entering the Promised Land
a. Joshua at Jericho
We pick up the story with the career of Joshua, Moses' hand-picked successor (Deuteronomy 31:14-15,23; 34:9).
The Book of Joshua is a bridge between the Pentateuch (the name given to the five books of Moses - Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) and the remainder of the Old Testament.
Joshua leads the people across the Jordan and, in a series of campaigns against the Canaanite kings (see Joshua 1-12), lays claim to much of the land God promised first to Abraham and again to Moses and the Israelites (see Genesis 17:8; Exodus 3:8).
His most famous battle was no battle at all - the siege of Jericho (Joshua 6). We all know the story: For six days the Israelites marched around the city with seven priests in the lead, carrying the Ark of the Covenant which God had ordered Moses to build at Sinai to be with the people in their wanderings (see Exodus 25:10, 21-22; Numbers 10:22; 14:44). On the seventh day, they marched around around the city seven final times, then blew a horn, gave a loud shout and watched as the walls of Jericho collapsed.
This was to be emblematic of the character of the Israelites' conquest of the Promised Land. At every stage, it was to be won, not by military might, but by priestly and religious means.
As the Israelites were led out of Egypt across the dry bed of the Red Sea, led by the pillar of cloud, the presence of God, so Joshua leds the people across the dry land of the Jordan, behind the Ark of God's presence (see Exodus 12-14; Joshua 3:13-14). Their crossing takes place in the same month as the Exodus (see Joshua 3:15; 5:10) and - again as with Moses and the Exodus - they're circumcised and celebrate the Passover before crossing the waters (see Joshua 5).
The Ark of the Covenant of the Lord is crucial to the religious character of Joshua's mission. As you will notice throughout the books of Joshua, Judges, Kings and Chronicles, the Ark is a defining symbol of God's election of Israel as His chosen people.
The Ark contained signs of God's covenant with Moses - the tablets of the Law, the staff of Aaron, some manna from the wilderness (see Hebrews 9:4). It was God's dwelling place, the sign of His real presence among the Israelites.
But notice that already in Joshua, the Ark is not merely the sign of Israel's "tribal" or "national" deity. It is a sign of the Lord of the Universe, of the one God who wants to dwell with all peoples.
As Joshua says: "This is how you will know that there is a living God in your midst...The Ark of the Covenant of the Lord of the whole earth will precede you into the Jordan" (see Joshua 3:10-11).
b. Barbs and Thorns Remain
Despite Joshua's victories, at the time of his death, Israel had conquered much - but not all - of the promised land (see Judges 1:27-36; 3:1-6).
This failure to secure the entire land will become a decisive factor in the subsequent history of the God's people.
God had ordered Israel to drive out all the inhabitants of Canaan and to destroy all their idols (see Numbers 33:50-52). If any Canaanites were permitted to remain, God warned, they would become "as barbs in your eyes and thorns in your sides....and I will treat you as I had intended to treat them" (see Numbers 33:55-56).
We're often troubled and find it difficult to comprehend how God could order or permit the Israelites to wage ethnic genocide against the peoples living in the Promised Land (see Deuteronomy 20:16-17).
Mass murder, of course, is not God's way. What we see in these commands is an example of the divine Father's reluctant concession, His sorrowful accommodation to His first-born son's spiritual weakness.
Later, under the monarchy of David and Solomon and word of the prophets, Israel's true character will be revealed - a people living among the nations as a sign of God's providence and wisdom, a people sent to teach and convert the nations to the ways of the living God.
But at this early stage in their history, God knew that His chosen children weren't ready, spiritually or morally, to live among the idolatrous pagans across the Jordan. He knew they could never live among them without succumbing to idolatry themselves (see Deuteronomy 20:18).
c. Judging By Their Weakness
The history we read in the Book of Judges bears this out.
The "plot" of Judges pivots on the Israelites' repeated fall into the snare of idolatry, their giving in to the worship of the gods of the Canaanites. The entire book, in fact, is built on this "testing" of Israel's faithfulness to its covenant with God.
The narrator of Judges tells us that God allowed the pagans to remain in the Promised Land precisely to test Israel's faithfulness to its covenant - "so that through them [the pagans left in the land] He might....put Israel to the test, to determine whether they would obey the commandments the Lord had enjoined on their fathers through Moses" (see Judges 3:1,4).
Joshua had foreseen Israel's weakness. At the end of his life, like Moses, he called on Israel to renew its covenant with God (see Joshua 24:13-28). He told the people they must choose - "decide today whom you will serve - the gods your fathers served beyond the river [Jordan] or the gods of the Amorites in whose countries you are dwelling" (see Joshua 24:15).
But like Moses, Joshua also predicted they wouldn't be able to keep the covenant (see Joshua 24:19; compare Deuteronomy 31:16,24-29).
He was right. Israel failed the test. That's the message of Judges. That's why the history we read there seems to repeat itself in a sad cycle of sin, punishment, repentance, forgiveness, and backsliding into sin again.
d. Born in Bethlehem
But even in the midst of the corruption and weakness of His people, God continued unfolding His saving plan. That's what we learn from the Book of Ruth, a slice-of-life story from "the time of the judges" (see Ruth 1:1).
Ruth appears at this point in the canon of the Bible as if to remind us that, beneath the big political and military events of Israel's history, God was still working quietly, in the hidden lives of ordinary people - non-Israelites even - to fulfill His covenant promises.
During Joshua's conquest of the Promised Land, God used Rahab - a pagan and a woman and a harlot to boot - to ensure the success of His plan (see Joshua 2; Hebrews 11:31; James 2:25). And during the time of the judges, God again resorts to a pagan woman, the servant girl Ruth, to advance the objectives of His saving plan - in a way that also involves Rahab again.
Rahab had the faith to recognize the Israelites' God as the true God (see Joshua 2:11; 6:25). Similarly, Ruth vows herself to the Israelites' God, using covenantal language - "Your people shall be my people and your God my God" (see Ruth 1:16).
Ruth marries Boaz, a righteous man from Bethlehem who, as it turns out, is the son of Rahab (see Ruth 1:1,19; Matthew 1:5-6). Ruth bears Boaz a son, Obed, who will become the father of Jesse. "Jesse, as the last line of the book tells us, "became the father of David" (see Ruth 4:17,22).
This is the first mention of David in the Bible.
III. The Rights and Wrongs of Kings
a. Hannah the Handmaid
The establishment of the eternal kingdom of David, which occupies the rest of Bible - including the New Testament - is prepared by Samuel, the last of Israel's judges.
Samuel is born in a time of political and moral chaos best reflected by the refrain of Judges - "in those days there was no king in Israel - everyone did what he thought best" (see Judges 17:6; 18:1; 19:1; 21:25).
Israel's infidelity, symbolized by the corruption of Eli's priesthood (see 1 Samuel 2:12-17, 27-36; 3:11-14) is punished by the attack of the Philistines, who kill 4,000 Israelites, including Eli's wicked sons, Hophni and Phineas, and carry off the Ark of the Covenant. Upon hearing of the Ark's theft, Eli topples back in his chair and breaks his neck and dies (see 1 Samuel 4).
Eli is succeeded by Samuel, born in answer to a barren woman's prayers and consecrated to God (see 1 Samuel 1).
Samuel's faithful mother, Hannah, prepares the way for Mary, the mother of Jesus (see Catechism, no. 489). Three times, Hannah describes herself as the Lord's "handmaid," using the same term that Mary will use in vowing to bear Jesus (see 1 Samuel 1:11,16; Luke 1:38). In Mary's great song, the Magnificat, we will hear numerous echoes of Hannah's hymn of thanksgiving (compare 1 Samuel 2:1-10; Luke 1:46-55).
b. Making a Monarchy
Hannah's son Samuel grows up to be a good and holy man who succeeds in turning "the whole Israelite population" back to the Lord (see 1 Samuel 7:2-3).
But in his old age, the people demand that he appoint them a king "as the other nations have" (see 1 Samuel 8:5).
Israel's request is sinful, blasphemous. It shows that they still have not embraced their special character as God's chosen people, His first-born son.
"It is not you they reject," God tells Samuel. "They are rejecting Me as their king" (see 1 Samuel 8:7; 12:12,17,19-20).
Moses had predicted that the people would want a king. He even made provisions so that any Israelite king might truly serve God's purposes - requiring especially that the king copy the entire Law of God and read it every day for the rest of His life (see Deuteronomy 17:14-20).
The Israelites, however, aren't looking for a godly king. They tell Samuel they want one "to lead us in warfare and fight our battles" (see 1 Samuel 8:19-20). They don't mention God or worship and they seem to have utterly forgotten Israel's original charter to be a holy, priestly people (see Exodus 19:5-6).
In Saul, they get the kind of king they want, a man after their own heart - a warrior-king skilled in battle but with no concern for right worship or the commandments of God. Symbolically, during his first campaign Saul ignores Samuel's instructions and offers priestly sacrifices himself - something that God presumably didn't want His kings doing (see 1 Samuel 13:8-13).
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