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LEARNING MODULE 3
DISTANCE EDUCATION
SACRED SCRIPTURES (THEO 111)

LEARNING MODULE 3: The Promise Land, The Kingdom & A Holy Nation

INTRODUCTION During our Sundays in Lent we are going to be taking a look at five
promises God makes in the Old Testament and connect them to
Jesus’ life and ministry, showing us how God fully embraces all of our
earthly experiences, even death. While each of the five covenants are
distinct from the others, taken together they testify to God’s ongoing
desire to be in relationship with humanity, with each and every one of
us.
LEARNING At the end of the module, you should be able to:
OBJECTIVES  Interpret how in the book of Joshua, God is faithful to His Promises.
 Describe the events in the Books of Kings
 Explain how God was preparing the people for the coming of His son
after exile.
 Discuss “diaspora” and how Judaism affected

LEARNING  Holy Bible – Book of Judges

RESOURCES  Holy Bible – Book of Joshua
 Holy Bible – Book of Ruth
 https://eastimmanuel.wordpress.com/2015/02/24/divine-promises-
an-introduction/
 file:///C:/Users/Lenovo/Desktop/What%20Is%20The%20Promised
%20Land_%20A%20Bible%20Study.html
 : https://www.whatchristianswanttoknow.com/what-is-the-promised-
land-a-bible-study/#ixzz6aLhGPp1B

LEARNING INPUTS
LEARNING ACTIVITIES
SELF-CHECK QUESTIONS (SCQ)

Divine Promise

In Genesis 12:1 it is said: The Lord had said to Abram, “Leave your
country, your people and your father’s household and go to the Land I will
show you. And in Genesis 12:7: The Lord appeared to Canaan and said, “
To your offspring (or seed) I will give this land”.

The promise was first made to Abraham (Genesis 15:18–21), then

confirmed to his son Isaac (Genesis 26:3), and then to Isaac's son Jacob
(Genesis 28:13). The Promised Land was described in terms of the territory
from the River of Egypt to the Euphrates river (Exodus 23:31).

THE BOOK OF JOSHUA

The Book of Joshua presents a narrative of the way Israel took possession
of the land of Canaan, making it the land of Israel. This process is swift and
inexorable, and is followed by an orderly division and disposition of the land
among the twelve tribes, with a concluding ceremony of covenant renewal.
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The theological message of the book is unmistakable. God has been faithful
to the promise of the land. If Israel relies totally on the Lord for victory; if
Israel is united as a people; if the law of herem is kept and no one grows
rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at
pains to show not only how Joshua carries on the work of Moses but how
the “conquest” of Canaan is continuous with the exodus from Egypt. This is
seen in the repeated insistence that, as the Lord was with Moses, so he is
with Joshua; and, especially, in the crossing of the Jordan River, which is
patterned after the crossing of the Red Sea.

The book preserves older traditions of Israel’s settlement in the land,

especially in the division of the land among the tribes. As with Deuteronomy
and the whole Deuteronomistic History (see introduction to Deuteronomy),
the fall of the Northern Kingdom in 722/721 B.C. shows its influence
throughout. As addressed to the needs of a late preexilic audience, then,
the book should be read not so much as imparting information about how
Israel took over the land of Canaan, many centuries before the composition
of the book, as teaching a lesson about how Israel is to avoid losing the
land.

Modern readers may be put off by the description of battles and their
aftermath, the destruction of everyone and everything in the cities taken
under the “ban” (herem). The ban was practiced in the ancient Near East, in
Israel and elsewhere, but in Joshua the wholesale destruction of the
Canaanites is an idealization of the deuteronomic idea that pagans are to be
wiped out so they will not be an occasion for apostasy from the Lord (cf. Dt
7:1–6); note in particular the artificial, formalized description of destruction
of towns in Jos 10:28–39.

It should be remembered that by the time the book was written, the
Canaanites were long gone. Progressive revelation throughout Israel’s
history produced far more lofty ideals, as when the prophets see all the
nations embracing faith in Yahweh, being joined to Israel, and living in
peace with one another (Is 2:2–4; 19:23–25; 45:22–25; Zec 8:22–23), and
the New Testament teaches us to love even our enemies (Mt 5:43–45).

A comparison of Joshua with the account of Israel’s early history found in

the first chapter of the Book of Judges shows that Israel’s emergence as the
dominant presence in the land was a slow and piecemeal affair, not
achieved at one stroke and with great ease: the Book of Joshua, with its
highly idealized depiction of the “conquest,” is a theologically programmatic
cautionary tale about what the people are to do and not do in order to avoid
the fate of the Northern Kingdom in losing the land.

The Book of Joshua may be divided as follows:

Conquest of Canaan (1:1–12:24)

Division of the Land (13:1–21:45)
Return of the Transjordan Tribes and Joshua’s Farewell (22:1-24:33)

Main Idea

Joshua leads the children of Israel to cross into the land (Josh. 1:1-5:12)
and take it (Josh. 5:13-12:24); he divides it among the tribes (Josh. 13-22)
and challenges them to obey and serve the Lord (Josh. 23-24).

After Moses dies, the Lord commissions Joshua to cross over the Jordan
and lead His people into the promised land (Josh. 1:1-4). Promising victory,
the Lord emphasizes that Joshua must meditate on the book of instruction
given by Moses (Josh. 1:7-8). Joshua sends two spies into the first city,
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Jericho, and learns that “everyone who lives in the land is panicking”
because of them (Josh. 2:9). Reminiscent of the Red Sea some forty years
earlier, the Israelites experience the Jordan River miraculously part and they
are able to cross over on dry ground (Josh. 3:16-17).

After circumcising the men and celebrating Passover (Josh. 5:1-12), it is

time to take the land. Joshua has an encounter with the Lord and he
realizes that God will be the one to fight the battles (Josh. 5:13-15), which
starts with the miraculous defeat of Jericho (Josh. 6). Following the Lord
often becomes a problem for the Israelites, and this generation is no
exception. Achan defies God’s command to commit all the plunder to Him
(Josh. 6:18-19) by stealing some of it for himself and hiding it in his tent
(Josh. 7). His severe judgement is a reminder that all sin, whether that of
the Canaanite or the Israelite, will be dealt with appropriately. Numerous
battles are won and the land is secured (Josh. 10-12).

Joshua divides the land at the Lord’s command, specifying boundaries and
borders in chapters 13-22. Finally, before he dies, Joshua appeals to the
people, warning them and admonishing them to stay faithful to the Lord,
avoid idolatry and “get rid of the foreign gods that are long you and turn your
hearts to the Lord, the God of Israel” (24:23).

Purpose

The book of Joshua was written to teach us about the faithfulness of God
and His ability to give His people the victory when they trust in Him.
Secondarily, it also demonstrates the severity of His judgement upon sin
and disobedience. The promise given to Abraham in Genesis 17:8 that His
descendants would inherit Canaan has finally been fulfilled! God is faithful!
As Joshua and the people trusted in Him, the Lord fought their battles. This
happened at Jericho, where the only thing the Israelites did was march,
blow trumpets, and trust God.

They never drew a sword, fired an arrow, or threw a punch. In short, they
simply obeyed. God gave them the victory. God even stopped the sun to
buy Joshua more time to defeat the five Amorite kings (Josh. 10:12-14). For
those that disobey and commit themselves to vile practices, they will surely
be destroyed. This is why God destroyed the Canaanites (Lev. 18:24-25)
and even some of the Israelites (Josh. 7:24-26). The Israelites were God’s
tool to deal with the defilement that was present in Canaan. If they defiled
the land, Joshua reminds them, God would destroy them (Josh. 24:20).

Leading Themes

1. God fulfills His promises.

God had promised Abraham’s descendants that they would inherit the land
of Canaan (Gen. 17:8). The book of Joshua victoriously documents this
promise being fulfilled against all odds. From Abraham’s deception (Gen.
12:10-20), to the golden calf incident in the wilderness (Exod. 32), to the
thievery and disobedience of Achan (Josh. 7), and on and on. God still kept
His covenant and gave the land to His people, in spite of their failures.

2. God fights for His people.

The book of Joshua is a book of war. A few battles are documented, most
are not. When the people trusted and obeyed, God fought their battles
(Josh. 10:42). What seemed impossible a generation earlier, was now
taking place: victory for Joshua’s people. It was God who caused the walls
of Jericho to fall (Josh. 6:1-21), who gave the winning strategy to Joshua
(Josh. 8:1), and who stopped the sun for him to have more time (Josh.
10:12-13).
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3. Sin will be judged.

A rather shocking event takes place in Joshua 8. Achan, all of his family and
possessions are stoned and then burned because he took something he
desired unlawfully. It seems like a rather harsh punishment for disobeying
the Lord and stealing a Babylonian cloak and some gold and silver. But God
was making a point that sin will be judged. He was not against the
individual, whether Israelite or Canaanite, he was against the sinful
practices.

4. Serve the Lord.

In the very first verse of the first chapter, Moses, who has died, is described
as “the Lord’s servant”. Joshua was Moses’ assistant, and is now
commissioned as the new leader of the Israelites; he is God’s new servant,
called to stay close to the Lord by meditating upon God’s Word. The book
concludes with Joshua calling together all the people and exhorting them to
choose whether or not they will serve the Lord. He vows his allegiance to
God and gravely warns them about the ease of falling into idolatry.

How does this relate to us?

God keeps His word. He raised up a nation from a man and brought them
into their own land. His promise to Abraham in Genesis was fulfilled in the
book of Joshua. We can trust Him; we can trust His written word and we can
trust that He will complete the work that He has begun in us (Philip. 1:6).
God was patient and long-suffering. Along the way, there were many
occasions of sin and failure, yet God’s plan and promise was ultimately
fulfilled.

In this life, we will have many battles. They will not necessarily be physical
battles but they will nonetheless be times of intense conflict and struggle. In
these times, it is important to remember Joshua and his trust in the Lord as
the walls toppled down amidst the shouts of God’s people (Josh. 6:20). God
is able to fight our battles for us; we need to trust Him and we need to do
what Joshua did: meditate day and night upon the Word of the Lord, don’t
be afraid, and be strong and courageous (Josh. 1:8-9).

God takes sin seriously; it comes with a high price tag, as Achan learned
(Josh. 8). After all, the reason that the Canaanites were being defeated by
God is because of their evil practices (Lev. 18:24-25). We must fear the
Lord and fight against a casual attitude toward sin. It breaks our relationship
with God. We rejoice that sinners find forgiveness as they turn to God and
enter into a relationship with Him and His people, like Rahab (Josh. 6:17)
and the Gibeonites (Josh. 9:24-27).

We are faced with a choice. We can serve the Lord, as Joshua and his
family did (Josh. 24:15), or we can serve gods of our own choosing, as most
of the Israelites eventually did (Judg. 2:2). The choice we make is a daily
choice. Choosing to serve the Lord means that we are choosing to meditate
on His word, obey Him with our choices, and honour Him with our lives.

Please watch: https://www.youtube.com/watch?v=JqOqJlFF_eU

The Book of Judges

How the Israelites reacted after the death of Joshua. – – 3-16 – – The sin of
the Israelites and the oppression by their enemies, thirteen Hebrew judges
and the deliverance they brought. – –17-21 – –a description of how idolatry
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entered into Israel and how corruption followed during the early history of
this time period.

In the book of Judges we can see the first 300 years of the history of Israel,
from the time of the death of Joshua to the time of Samuel the last of the
Judges. All of the events mentioned in the book of Judges are not meant to
be given in a strict chronological order and it is impossible to determine
exact dates. Everything that took place happened really on a local level in
the land of Israel and not necessarily on a national level. The first two
chapters deal with the death of Joshua and after his death and the
generation surrounding him, "there arose another generation after them,
who did not know the Lord or the work which he had done for Israel"
(Judges 2:10).

This generation of Israelites, and every generation after that during this time
period fell into idolatry, they forgot the commands of God and there is a
severe decline morally and spiritually. As each generation unfolded idolatry
would prevail, a foreign invasion would take place and oppress the people
of Israel in that local area, they would cry out to God for help, and God
would send a deliverer. This cycle happened seven times in the book of
Judges and speaks clearly about the cycle of sin and its consequences, as
well as God's love and willingness to send help when his people cry out to
him.

The book of Judges records six such major invasions:

The first was the Mesopotamian invasion from the northeast (Judges 3:8-
11) from which Othniel delivered his people.

The second was by the Moabites and came from the southeast (Judges
3:12-20). Israel was delivered from the Moabites by Ehud, the left handed
assassin of the Moabite king, Eglon.

The third invasion came under the Canaanite leaders Jabin and Sisera
(Judges 4, 5). Israel was delivered from the Canaanites by Deborah, the
only woman judge of which there is any record. It is interesting to note that
Sisera himself was killed by a woman, Jael, the wife of Heber the Kenite.

The Midianite invasion from the southeast (Judges 6-9) lasted seven years
and was ended under the bold leadership of Gideon.

The foolish vow of Jephthah, which cost him the life of his daughter, came
after he delivered Israel from the fifth invasion, that by the Ammonites from
the east (Judges 10:6-11:40).

The sixth invasion was by the Philistines, from the southwest, and was
apparently something of a recurrent nature rather than one particular
campaign. During a period of at least 200 years, Israel was delivered from
the Philistines by Shamgar, Samson, Samuel, Saul, and David.

The major social problem stemmed from the recurrent failure of the
Israelites to drive the Canaanites out of the land, a direct violation of God's
commandment. The Israelites then intermarried with the Canaanites,
adopting many of their customs. This assimilation of Canaanite culture
promoted the growth of idolatry which constituted the religious problem of
the people.

The three most prominent deities of Canaanite worship were Baal,

Asherah, and Dagon.

Baal was usually represented by a stone pillar and was a god of fertility,
usually worshipped in the groves. At various times Baal-worship included
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fornication (Jeremiah 7:9), self-mutilation (1 Kings 18:28), and human
sacrifice (Jeremiah 19:5). Baal is the deity most often mentioned in the Old
Testament as being a snare for the people of God.

The symbol of Asherah was a wooden post set up in the "high places" of
idolatrous worship. The Phoenician goddess of procreation and love, she
was the chief female deity and is often mentioned in connection with Baal.

Dagon was a Philistine deity having the body of a fish with human hands
and a human face. It was a temple of Dagon which Samson pulled down in
his final act of strength.

There is seen in the book of Judges a consistent pattern—Israel is

oppressed by a foreign power; the people cry to God and he raises up a
judge to deliver them from their predicament; after peace is established the
people become complacent and relapse into idolatry.

The judges, although chosen by God, to lead His people, were not always
men of ideal character, yet they fulfilled God's purposes in delivering Israel.
They served in a multiple role as judicial, military, and spiritual leaders. The
period of the judges may be said to extend through the life of the last judge,
Samuel, whose death is recorded in 1 Samuel 25.

Please watch: https://www.youtube.com/watch?v=kOYy8iCfIJ4

The Book of Ruth

The sorrows brought on the family of Elimelech because of the famine. The
return of Naomi to the land of Israel, Naomi's daughter-in-law. The marriage
of Ruth and Boaz, the messianic genealogy from Judah to David.

This beautiful book is like calmness in the middle of a turbulent storm, when
reminiscing on all the violence and enemy invasions recorded in the books
of Joshua and Judges. The book of Ruth deals more with real life in ancient
Israel and not necessarily the warfare in the previous book, although the
events actually took place during the period of the Judges (Ruth 1:1). The
date that the book was written is not given, and there is no mention as to
who the author is, but it is most likely Samuel, who is the traditionally
accepted author. The book of Ruth traces the messianic line of King David
back to Ruth, who was a Moabitess, and the book gives us a beautiful
understanding of how God rewards faithfulness and devotion.

The events in Ruth's life may be summarized as follows :

1) Due to a severe famine in the land of Judah, Elimelech, a native of

Bethlehem, emigrated to Moab with his wife and two sons, who married two
Moabite women, Ruth and Orpah.

2) At the end of ten years, all three of the women were left widows and
Naomi decided to return to Bethlehem. Despite Naomi's protests, Ruth
determined to return to Bethlehem with her. Ruth's dedication to Naomi and
to the religion of the God of Israel is stated in Ruth 1:16-17: "Intreat me not
to leave thee, or to return from following after thee: for whither thou goest, I
will go; and where thou lodgest, I will lodge: thy people shall be my people,
and thy God my God: Where thou diest, will I die, and there will I be buried:
the Lord do so to me and more also, if ought but death part thee and me."

3) They arrived in Bethlehem at the time of the barley harvest. Ruth went
out to glean in the fields of Boaz, a wealthy man whose relationship with his
servants eloquently attests to his character (Ruth 2:4). According to Hebrew
law, Ruth had a right to demand that a near kinsman of her late husband
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take her for his wife. Boaz had been related to Ruth's husband and was
willing to marry her, but since there was another man of closer kinship, it
was necessary to go through certain customary and legal measures before
he could rightfully claim her.

4) This being done, the two were married with the blessings of their
neighbors and eventually became the parents of Obed, the grandfather of
David.

Introduction to 1–2 Samuel

Timeline

Author and Date

The author or authors of 1 and 2 Samuel are not known. These books
recount the stories of Samuel, Saul, and David. Saul’s reign began between
1050–1030 B.C. and ended in 1010. David then reigned until 971. The
books were probably written soon after the end of his reign.

Theme

The central theme of the books of Samuel is how the Lord (1) established a
dynasty (“house”) in Israel for David rather than Saul and (2) how he chose
Jerusalem as the place where David’s successor would establish the temple
(“house”) for the worship of the divine King Yahweh.

Purpose

The purpose of 1 Samuel is to highlight two major events: the establishment

of the monarchy in Israel (chs. 8–12); and the rise of David to be king after
Saul (chs. 16–31). After ruling for a while, Saul was rejected by the Lord in
favor of David (chs. 15–16), though Saul stayed on the throne until his death
at Mount Gilboa (ch. 31). Later, in 2 Samuel 7, God promises David and his
house an eternal dynasty. The book of 1 Samuel establishes the principle
that obedience to the word of God is the necessary condition for a king to be
acceptable to the God of Israel.

First and Second Samuel deal with a transitional period in the history of
ancient Israel. There is a transition of leadership first from the priest Eli to
the judge Samuel, then from the judge Samuel to the king Saul, and then
from Saul to David. Samuel thus is the link between the judgeship and the
kingship in Israel. He is the prophet God uses to anoint both Saul and
David.

The kingdom of Saul was also transitional. Under Saul, Israel was more
than a loose confederation that gathered together whenever there was a
common threat, but there was no strong central rule such as existed later.

The story of the rise of David in the second half of 1 Samuel prepares for
the full-scale kingship of David in 2 Samuel. 1 Samuel Key Themes
God’s kingship. God is King of the universe and always has been. No
human king can assume kingship except as a deputy of the divine King.

God’s providential guidance. God providentially and individually guided the

lives of chosen people such as Hannah, Samuel, and David. Even the life of
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Saul was in God’s providential care (see 1 Sam. 9:16). God’s timing is
always perfect (see 1 Samuel 9 and the end of 1 Samuel 23), for he is the
Lord of history.

God’s sovereign will and power. God chooses or rejects people according to
his absolute sovereign will and purpose. He may change his way of dealing
with individuals according to his plan and purpose, but his decision is always
just and right. At the same time, he is merciful and gracious.

Therefore, obedience to God’s word is of prime importance. Only God’s

grace allows sinful human beings to be in relationship with the holy God.
Only the God-given way of approaching him through sacrifice can prepare
humans to come closer to God. Believers can only wait on God, who will do
his will according to his own purpose. What is impossible for humans is
possible for God. This should encourage believers to put their faith in the
one who is sovereign over the entire creation.

2 Samuel Key Themes

The themes of 1 Samuel are related to the themes of 2 Samuel: the

sovereign God, who has guided David’s life, chooses David as the ruler of
God’s people. God pledges to David an eternal covenant. David thus
becomes the prototype of the future Messiah, Jesus Christ.

Messianic promise. Second Samuel 7 is a turning point in the history of

salvation. God chose David to be the beginning of an enduring dynasty,
from which the ultimate Ruler, Jesus, would come. God used David to fulfill
his eternal plan of salvation, not because he was perfect from a human
viewpoint, but because the Lord was “with him” and showed grace to him.

1 Samuel Outline

The Story of Samuel (1:1–7:17)

Transition to the Monarchy (8:1–22)

The Story of Saul (9:1–15:35)

The Story of Saul and David (16:1–31:13)

2 Samuel Outline

Story of King David (1:1–20:26)

Epilogue (21:1–24:25)

The Setting of 1 Samuel

The book of 1 Samuel is set in Israel during the transition between the
period of the judges and the period of the monarchy. It opens with Samuel’s
birth and then describes his role as judge over Israel. When the people ask
for a king, the Lord instructs Samuel to anoint Saul as Israel’s first king.

The Setting of 2 Samuel

The book of 2 Samuel recounts David’s reign over Israel and his battles to
establish Israel as the dominant power in Syria and Palestine. David
expanded Israel’s borders from Saul’s smaller territory. By the end of his
reign, David controlled all of Israel, Edom, Moab, Ammon, Syria, and Zobah.
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Other kingdoms, such as Tyre and Hamath, established treaties with him.

Please watch: https://www.youtube.com/watch?v=JydNSlufRIs&vl=en

https://www.youtube.com/watch?v=YvoWDXNDJgs

1 & 2 Chronicles: the Story of Jerusalem

What if you had the job of communicating your nation’s entire history—its
rulers, wars, religious events, economic cycles—starting with the beginning
of mankind? First and Second Chronicles is that history for Israel. It’s the
story of Israel’s kings and God’s faithfulness to His promises.

It’s a long story, and many Bible readers find it boring. Maybe that’s
because the Chronicles account opens with a list of names—literally,
“Adam, Seth, Enosh, Kenan, Mahalalel, Jared . . .” (1 Chr 1:1–2).

The genealogies go on for nine chapters. But that’s not all there is to this
document. First and Second Chronicles is an executive summary of God’s
covenant with David, and how things played out afterward. The books tell
this story in four major acts:

From Adam to David. The first nine chapters cover all the time that takes
place from Genesis 2 to First Samuel 15 (mostly via long genealogies).
They trace David’s ancestry along with the other major families in the 12
tribes of Israel.

David’s reign. David was a good king who followed God, united the tribes of
Israel, and delivered the nation from her enemies. God makes an
everlasting covenant with David: his son Solomon’s throne will be
established forever (1 Chr 17). David draws up plans to make a great
temple for the Lord. Before he dies, he charges Solomon and the people
with building the temple and being faithful to the Lord (1 Chr 28:8–9).

Solomon’s reign. When Solomon becomes king, he asks God for wisdom
instead of riches, long life, or the deaths of his adversaries. God is pleased
with his request, and grants him wisdom, plus extravagant riches and
power. Solomon builds the temple of God in Jerusalem: a majestic house
for His name. Israel flourishes under Solomon’s rule, becoming the most
prominent nation in their region of the world (2 Chr 9:13–30).

From Jerusalem to Babylon. The kingdom splits after Solomon dies: 10

tribes rebel and form a new kingdom to the North, while the tribes of Judah
and Benjamin remain loyal to David’s royal line.

This act gives us the highlights of each king’s reign. The kings that follow do
not serve the Lord the way David did, however. They neglect God’s temple,
they ignore God’s law, they persecute God’s prophets, and they seek out
new gods.

A few good kings bring about revival, but eventually God disciplines His
people for forsaking Him—which is exactly what David warned would
happen long ago. The Babylonians sack Jerusalem, raze the temple, and
carry the children of Israel into captivity for 70 years. Afterward, the Persian
king Cyrus decrees that the temple be rebuilt.

The Chronicles focus on two important themes: God’s covenant with David
and the temple. As you read First and Second Chronicles, you’ll see that the
temple of God is the main location of interest: David plans it, Solomon builds
it, kings are crowned in it, prophets are killed in it, and the law is
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rediscovered in it. The temple is center stage in the drama of Chronicles.

Theme verses of 1 & 2 Chronicles

“He [Solomon] shall build for Me a house, and I will establish his throne
forever.” (1 Chr 17:12)

“Thus says the Lord, ‘Behold, I am bringing evil on this place and on its
inhabitants, even all the curses written in the book which they have read in
the presence of the king of Judah. Because they have forsaken Me and
have burned incense to other gods, that they might provoke Me to anger
with all the works of their hands; therefore My wrath will be poured out on
this place and it shall not be quenched.'” (2 Chr 34:24–25)

The Chronicles were written sometime after the Hebrews returned to

Jerusalem from Babylon—possibly by Ezra. The author, or Chronicler,
surveys Israel’s history as a sovereign state. David and Solomon are the
key characters, as they were the great kings who ruled all Israel from
Jerusalem. The Chronicles record the history of kings through two lenses:

The Mosaic Covenant, which God made with all Israel after delivering them
from Egypt. In this covenant, God sets Israel apart as His special nation.
The terms: if Israel obeys God’s laws, He blesses them, but if Israel rejects
God’s laws, He disciplines them. The documents of this agreement are
known as the Law of Moses, or the Pentateuch: they’re the first five books
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of the Bible.

The Davidic Covenant, which God made to David. David had planned to
build a house for God, but God instead promises to establish David’s family
on the throne forever. God is faithful to His promise: even when the northern
tribes of Israel rebel, God keeps David’s line on the throne in Jerusalem.
The Davidic Covenant is later realized in Jesus Christ, who is called both
the Son of David and King of Kings (Mt 1:1; Rev 17:14).

First and Second Chronicles cover all Hebrew history from the creation of
Man (Gn 2:20; 1 Chr 1:1) to the Hebrews’ return from exile (2 Chr 36:22–23;
Ezra 1:1–4). The content in Chronicles also reflects Moses’ predictions in
Deuteronomy:

Anointing of a righteous king (Dt 17:14–20)

Establishment of a temple where God’s name dwells (Dt 12:5–14)
Prosperity when Israel obeys God under David and Solomon (Dt 28:1–14)
Exile when Israel disobeys God (Dt 28:49–50)
Restoration to the promised land (Dt 30:3)

The books of Chronicles are long. They’re full of genealogies and records.
But they’re the records of God’s long-lasting faithfulness to His people, even
when they are not faithful to Him.

Please watch: https://www.youtube.com/watch?v=QJOju5Dw0V0

The Book of Tobit

Tobit, a righteous Israelite of the tribe of Naphtali, living in Nineveh after

Sargon II had deported the northern tribes of Israel to Assyria in 721 B.C. In
the two Greek versions, the first two and a half chapters are written in the
first person; in the Vulgate version, they are written in the third person. [17]
Tobit, raised by his paternal grandmother, Deborah, remains loyal to the
worship of God at the temple in Jerusalem, refusing the cult of the golden
calves that Jeroboam, king of the northern kingdom of Israel, set up at Dan.

He is particularly noted for his diligence in attempting to provide proper

burials for fallen Israelites whom Sargon's successor, Sennacherib, has
slain. For this behavior the king seizes his property and exiles him. After
Sennacherib's death, Tobit is allowed to return to Nineveh, where he buries
a man who has been murdered on the street. That night, he sleeps in the
open and is blinded by bird droppings which fall into his eyes. His blindness
subsequently leads him to falsely accuse his wife, Anna, of stealing a baby
goat she had received as partial payment for work she had done.[18] This
strains his marriage and, ultimately, he prays for death.[19]

Meanwhile, in faraway Media, a young woman named Sarah has prayed for
death in despair. The demon of lust, Asmodeus ("the worst of demons"),
abducts and kills every man Sarah marries on their wedding night before the
marriage can be consummated. God sends the angel Raphael, disguised as
a human, to heal Tobit and free Sarah from the demon.[19]

The main narrative is dedicated to Tobit's son, Tobiah or Tobiyah (Greek:

Τωβίας Tobias), who is sent by his father to collect money that the elder has
deposited in distant Media. Raphael presents himself as Tobit's kinsman,
Azariah, and offers to aid and protect Tobias. Under Raphael's guidance,
Tobias journeys to Media with his dog.

Along the way, while washing his feet in the river Tigris, a fish tries to
swallow his foot. By the angel's order, he captures it and removes its heart,
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liver and gall bladder.[20] Tobias and Sara Sleep, 1860 woodcut by Julius
Schnorr von Karolsfeld

Upon arriving in Media, Raphael tells Tobias of the beautiful Sarah, whom
Tobias has the right to marry because he is her cousin and closest relative.
The angel instructs the young man to burn the fish's liver and heart to drive
away the demon when he attacks on the wedding night.[21] The two marry,
and the fumes of the burning organs drive the demon to Upper Egypt, where
Raphael follows and binds him.

Sarah's father had been digging a grave to secretly bury Tobias under the
assumption that he would be killed. Surprised to find his son-in-law alive and
well, he orders a double-length wedding feast and has the grave secretly
filled. Since the feast prevents him from leaving, Tobias sends Raphael to
recover his father's money.[21]

After the feast, Tobias and Sarah return to Nineveh. There, Raphael tells
the youth to use the fish's gall to cure his father's blindness. Raphael then
reveals his identity and returns to heaven, and Tobit sings a hymn of praise.
[21]

Tobit tells his son to leave Nineveh before God destroys it according to
prophecy (compare the Book of Nahum). After the prayer, Tobit dies at an
advanced age.[22] After burying his father and mother, Tobias returns to
Media with his family.

What is the message of the Book of Tobit?

The book of Tobit, although considered fictional by religious historians,

brought hope to the Jewish people at a time of exile and despair. Its
unknown author wove a riveting tale that conveyed the message that the
goodness of God will triumph in the end, no matter how much people of faith
may suffer along the way.

What is the message of the Book of Tobit?

The book of Tobit, although considered fictional by religious historians,

brought hope to the Jewish people at a time of exile and despair. Its
unknown author wove a riveting tale that conveyed the message that the
goodness of God will triumph in the end, no matter how much people of faith
may suffer along the way.

Please watch: https://www.youtube.com/watch?v=1ccfXIzWzPs

The Book of Esther

Esther is the heroine of the Purim story, in which the Jewish people who live
in the sprawling Persian Empire are saved from Haman’s evil scheme to
annihilate them. The dramatic saga was written down so that Jewish people
could read about the amazing turn of events every year on the holiday of
Purim, the anniversary of the Jews’ victory over their enemies.

The Megillah of Esther (megillah means “scroll” in Hebrew) is one of the five
megillahs that are included in the biblical canon. These books are all
relatively short and are part of Ketuvim (the Writings portion of the Torah
that comes after the Pentateuch and the Prophets). They are: The Song of
Songs (Shir HaShirim), Ruth, Lamentations (Eicha), Ecclesiastes (Kohelet)
and Esther. Of these, Esther is the only one to be commonly read from a
handwritten parchment scroll.
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The book of Esther is written in Hebrew. However, since it was written by

Jews who had been exiled in Persia and dealt with Persian court
proceedings, it is only natural that it borrows words from the vernacular.
Some of these words are the hard-to-pronounce “achashdarpanim,” which
means “satraps” (or “governors”), and dat, which means “law,” and is related
to the word “data.”

The book is divided into 10 chapters. Here is a quick summary of their

contents:

Chapter 1: King Achashveirosh of Persia holds two giant parties, and he has
his wife, Vashti, executed.

Chapter 2: A search for a new queen results in Esther (cousin of the Torah
sage Mordechai) being taken to the palace, but not sharing her Jewish
identity. Together, they save the king from two plotting palace staffers.

Chapter 3: The evil advisor, Haman, convinces the king to have all the Jews
in his empire executed on one day: Adar 13.

Chapter 4: Mordechai prevails upon Esther to intercede before the king.

Chapter 5: Esther invites the king and Haman to a private party, at which
she invites both of them to a second party. Haman decides to erect gallows
on which to hang Mordechai, who bravely refuses to bow to him.

Chapter 6: The king is unable to sleep, and on that night is reminded that he
never rewarded Mordechai for saving his life. He asks Haman to parade
Mordechai around town, dressed in royal clothing, riding the king’s horse.

Chapter 7: At the second party, Esther tells the king that Haman wishes to
exterminate her people. Enraged, the king has Haman strung up on the
gallows he had prepared.

Chapter 8: Orders are issued in the king’s name, authorizing the Jews to
defend themselves and kill those who wish to kill them.

Chapter 9: The Jews defend themselves on on Adar 13 and rest on Adar

14. In the capital of Shushan, an extra day is needed, and the rest is
delayed to Adar 15. Esther has the events recorded, and scrolls are sent to
Jews all over.

(At the point in the story that describes how the 10 sons of Haman were
killed and hanged on the gallows, the words in the Megillah are actually
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stacked in a column, using a format seen in just a few places in scripture.)

Chapter 10: The events are included in the records of Persia and Media,
and Mordechai is a wildly popular viceroy.

Please watch: https://www.youtube.com/watch?v=0h1eoBeR4Jk&vl=en

What is the main message of the Book of Esther?

The main theme in the book of Esther is that God is working behind the
scenes. There was a divine purpose for all the decisions and details
documented in this story, yet none of that becomes apparent until the end.
God was arranging all these “secular” events to bring about His divine
purpose to save the Jews.

What is the story of Esther about in the Bible?

Esther, the beautiful Jewish wife of the Persian king Ahasuerus (Xerxes I),
and her cousin Mordecai persuade the king to retract an order for the
general annihilation of Jews throughout the empire. The massacre had been
plotted by the king's chief minister, Haman, and the date decided by casting
lots (purim).

(Answer Activity 1.1 and SCQ 1.1)

(Accomplish Activity 1.2)
ASSESSMENT Google Classroom:
a. Content: Quiz
b. Performance Task: Online Demonstration
FEEDBACK (Learners must be given feedback about their performance. Feedback must
be specific. Terms such as: “very good”, “excellent”, “keep up” etc. are
positive feedback and welcomed but actually is not a very good feedback
since it is not specific. A more specific feedback is: “Your grammar in
sentence _____ needs to be improved;” “ The right term should be ‘take
out’ NOT ‘take away”; )

Prepared by:

Ms. Antoinette Ronquillo - Dela Cruz

Arts and Sciences Department