The Bible Book by Book / A Manual for the Outline Study of the Bible by Books

Judges.

The Name. The name is taken from the Judges whose deeds it records.

The Character of the Book. The book is fragmentary and unchronological in its arrangement. The events recorded are largely local and tribal instead of national, but are of great value as showing the condition and character of the people.

The Condition of the Nation. Israel was unorganized and somewhat unsettled. They lacked moral energy and the spirit of obedience to Jehovah and were constantly falling into idolatry and then suffering at the hands of heathen nations. This condition is summed up in the oft repeated words: "The children of Israel again did evil in the eyes of the Lord" and "the Lord sold them into the hand of the oppressor."

The Contents. Judges records the conflict of the nation with the Canaanite people and with itself; the condition of the country, people and times and the faithfulness, righteousness and mercy of God. It gives an account of "Seven apostasies, seven servitudes to the seven heathen nations and seven deliverances." It furnishes an explanation of these "ups and downs" and is not merely a record of historical events but an interpretation of those events.

The Work of the Judges. The Judges were raised up as occasion required and were tribesmen upon whom God laid the burden of apostate and oppressed Israel. They exercised judicial functions and led the armies of Israel against their enemies. They, therefore, asserted the nation's principles and upheld the cause of Jehovah. As deliverers they were all types of Christ.

The Key-word is Confusion and the key-verse is "every man did that which was right in his own eyes" 17:6, which would certainly bring about a state of confusion.

Analysis.

I. From the Conquest to the Judges, 1:1-3:6.

II. The Judges and their Work. 3:7-16 end.

1. Against Mesopotamia, 3:7-12.

2. Against Moab, 3:13-30.

3. Against Philistia, 3:31.

4. Against the Canaanites, Chs. 4-5.

5. Against the Midianites, Chs. 6-10.

6. Against the Amorites, Chs. 11-12.

7. Against the Philistines, Chs, 13-16.

III. The Idolatry of Micah, Chs. 17-18.

IV. The Crime of Gibea, Chs. 19-21.

For Study and Discussion. (1) Learn the names of the Judges in order with the time each served, or the period of rest after his work had been accomplished. (2) The enemy each judge had to combat and what work was accomplished by each judge. (3) What elements of strength and of weakness are to be found in the character of each judge. (4) From the story of Gideon and Sampson, point out New Testament truths. (5) From the story of Jephthah and Deborah gather lessons for practical life today. (6) Religious apostasy as a cause of national decay. (7) Political folly and social immorality as a sign of national decay. (8) The method of divine deliverance.

Ruth.

This book together with the Judges treats the life of Israel from the rule of death of Joshua to the rule of Eli.

Name. From the principal character.

Contents. It is properly a continuation of Judges, showing the life of the times in its greatest simplicity. It is also especially important because it shows the lineage of David through the whole history of Israel and thereby is a link in the genealogy of Christ.

Typical Matters. (1) Ruth is a type of Christ's Gentile bride and her experience is similar to that of any devout Christian. (2) Boaz the rich Bethlehemite accepting this strange woman in an illustration of the redemptive work of Jesus.

The Key-words are love and faith.

Analysis.

I. The Sojourn at Moab, 1:1-5.

II. The Return to Jerusalem, 1:6-22.

III. Ruth and Boaz, Chs. 2-4.

1. Gleaning the fields of Boaz, Ch. 2.

2. Ruth married to Boaz, Chs. 3-4.

A. A bold act, Ch. 3.

B. Redemption of Naomi's inheritance, 4:1-12.

C. Becomes wife of Boaz, 4:13-17.

D. Genealogy of David, 4:18-22.

Some one has said that Ch. 1 is Ruth deciding, Ch. 2 is Ruth serving, Ch. 3 is Ruth resting, Ch. 4 is Ruth rewarded.

For Study and Discussion. (1) Each of the characters of the book. (2) The whole story of Ruth in comparison with the stories of Judges (Chs. 17-21) to get a view of the best and worst in their social conditions. (3) The value of a trusting soul (Ruth).

Name. The name is taken from the history of the life of Samuel recorded in the early part of the book. It means "asked of God." The two were formerly one book and called the "First Book of Kings," the two books of Kings being one book and called Second Kings. Samuel and Kings form a continuous story, and give us a record of the rise, glory and fall of the Jewish Monarchy.

First Samuel.

Contents. This book begins with the story of Eli. the aged priest, judge and leader of the people. It records the birth and childhood of Samuel, who later becomes priest and prophet of the people. It tells of Saul's elevation to the throne and of his final downfall. Along with this is also given the growing power of David, who is to succeed Saul as king.

The Prophets. Samuel was not only both judge and priest and prophet, but as prophet he performed conspicuous services in several directions. Probably the most notable of all his work was the establishment of schools of prophets, which greatly dignified the work of the prophets. After this time, the prophet and not the priest was the medium of communication between God and his people.

Saul. As king, Saul began well and under favorable circumstances. He gave himself to military exploits and neglected the finer spiritual matters and soon made a complete break with Samuel, who represented the religious-national class-and thereby lost the support of the best elements of the nation. He then became morose and melancholy and insanely jealous in conduct and could not, therefore, understand the higher religious experiences that were necessary as a representative of Jehovah on the throne of Israel.

Analysis.

I. Career of Samuel, Chs. 1-7.

1. His birth and call, Chs. 1-3.

2. His conflict with the Philistines, Chs. 4-7.

II. Career of Saul to his rejection, Chs. 8-15.

1. Chosen as King, Chs. 8-10.

2. Wars with Philistines, Chs. 11-14.

3. He is rejected, Chs. 15.

III. Career of Saul after his rejection, Chs. 16-31.

1. While David is at his court, Chs. 16-20.

2. While David is a refugee in Judah, Chs. 21-26.

3. While David is a refugee in Philistia, Chs. 27-31.

For Study and Discussion. (1) The story of Eli and his sons. (2) The birth and call of Samuel. (3) The anointing of Saul. (4) The anointing of David. (5) The evils of jealousy as seen in Saul. (6) The importance of respect for existing forms of government-see David's attitude toward Saul. (7) How a man's attitude toward God and his servants can make or mar his destiny. (8) Examples of how God uses both good and bad carrying forward his purposes.

Second Samuel.

In this book, there is given the story of the career of David while king of Israel. He was the strongest king Israel ever had and was characterized as a fine executive, a skillful soldier and of a deeply religious disposition. He was not without his faults, but in spite of them developed a great empire.

Analysis.

I. His Reign Over Judah a Hebren, Chs. 1-4.

II. His reign Over All Israel, Chs. 5-10.

III. His Great Sin and Its Results, Chs. 11-20.

IV. An Appendix, Chs. 21-34.

For Study and Discussion. (1) How David became king. (2) His victories in war. (3) His great sin and some of its consequences. (4) His kindness toward his enemies (see also his attitude toward Saul recorded in First Samuel). (5) The kindness of God as illustrated by the story of David's kindness to Mephibosheth, Ch. 9. (6) David's psalm of praise, Chs. 22-23. (7) The different occasions when David showed a penitent spirit (8) The great pestilence. Ch. 24.

Name. The name is taken from the Kings whose deeds they narrate.

Contents. It takes up the history of Israel where Second Samuel left off and gives the account of the death of David, the reign of Solomon, the Divided Kingdom, and the captivity.

Purpose. The political changes of Israel are given in order to show the religious condition. Everywhere there is a conflict between faith and unbelief, between the worship of Jehovah and the worship of Baal. We see wicked kings who introduce false worship and righteous kings who bring about reforms and try to overthrow false worship. Israel yields to evil and is finally cut off, but Judah repents and is restored to perpetuate the kingdom and to be the medium through which Jesus came.

The Kingdom of Solomon. Solomon began in glory, flourished a while and then ended in disgrace. He sacrificed the most sacred principles of the nation in order to form alliances with other nations. He attempted to concentrate all worship on Mount Moriah, probably hoping that in this way he might control all nations. He finally became a tyrant and robbed the people of their liberty.

The Two Kingdoms. This is a sad story of dissension and war and defeat. Israel or the northern kingdom was always jealous of Judah. It was by far the stronger and possessed a much larger and more fertile land. There were nineteen king, from Jeroboam to Hoshea, whose names and the number of years they reigned should be learned together with the amount of scripture included in the story of each. Judah or the southern kingdom was always a little more faithful to the true worship. There were twenty kings, from Rehoboam to Zedekiah, whose lives with the number of years they reigned and the scripture passages describing each, should be tabulated and learned.

The Captivity. It is made clear that the captivity is because of sin. God having spared them for a long time. (1) Israel was taken captivity by the Assyrian Empire, whose capital was Nineveh. This marks the end of the northern tribes. (2) Judah was captured by the Babylonian Empire, but after a period of seventy years, the people were restored to their own land.

Analysis of First Kings.

I. The Reign of Solomon, Chs. 1-11.

1. His accession, Chs. 1-4.

2. Building the Temple, Chs. 5-8.

3. His greatness and sin, Chs. 9-11.

II. The Revolt and Sin of The Ten Tribes, Chs. 12-16.

III. The Reign of Ahab and the Career of Elijah, Chs. 17-22.

Analysis of Second Kings.

I. The last days of Elijah, Chs. 1-2.

II. The career of Elisha, Chs. 3-8.

III. The dynasty of Jehu, Chs. 9-14.

IV. The fall of Israel, Chs. 15-17.

V. The Kingdom of Judah, Chs. 18-25.

For Study and Discussion (1) Contrast the character of David with that of Solomon. Give the ideal elements and the defects of each. Also compare them as rulers. (2) Contrast the character of Elijah with that of Elisha. Point out the elements of strength and weakness in each. Compare the great moral and religious truth taught by each as well as the great deeds performed by them. (3) Study this as the cradle of liberty. Note Elijah's resistance of tyrants and Ahab in the vineyard of Naboth. Look for other instances. (4) Consider the place of the prophets. Note their activity in the affairs of government. Glance through these books and make a list of all prophets who are named and note the character of their message and the king or nation to whom each spoke. (5) Make a list of the kings of Israel and learn the story of Jeroboam I, Omri, Ahab, Jehu, Jeroboam II and Hoshea. (6) Make a list of the kings of Judah and learn the principal events and the general character of the reign of Rehoboam, Jehoshaphat, Joash, Uzziah, Ahaz, Hezekiah, Manasseh, Josiah and Zedekiah. (7) The fall of Judah. (8) The failure of human governments, (a) the cause, (b) the manifestation and result.

Name. The name Chronicles was given by Jerome. They were the "words of days" and the translators of the Septuagint named them the "things omitted." They were originally one book.

Contents. Beginning with Adam the history of Israel is rewritten down to the return of Judah from captivity.

Relation to Former Books. It covers the same field as all the others. To this time the books have fitted one into another and formed a continuous history. Here we double back and review the whole history, beginning with Adam, and coming down to the edict of Cyrus which permitted the exiled Jews to return to Jerusalem.

Religious Purpose of the Narratives. Several things show these books to have a religious purpose. (1) God's care of his people and his purpose to save them is given special emphasis. (2) The building of the temple is given much prominence. (3) The kings who served God and destroyed idols are given the most conspicuous place. (4) He follows the line of Judah. only mentioning Israel where it seemed necessary. In this way he was following the Messianic line through David. (5) The priestly spirit permeates these books instead of the prophetic elements as in the earlier historical books. The aim, therefore, seems to be to teach rather than to narrate. He seems to teach that virtue and vice, in private or in national affairs, will surely receive their dues-that God must be taken into account in the life of individuals and of nations.

Analysis of First Chronicles.

I. The Genealogies, Chs. 1-9.

II. The Reign of David, Chs. 10-29.

1. Accession and great men, Chs.10-12.

2. Zeal for Jehovah's house, Chs. 13-17.

3. His victories, Chs. 18-20.

4. The numbering of the people, Chs. 21.

5. Provision for the temple, Chs. 22-29.

Analysis of Second Chronicles.

I. The Reign of Solomon, Chs. 1-9.

1. Building of the temple, Cha. 1-4.

2. Dedication of the temple, Chs. 5-7.

3. Solomon's greatness and wealth, Chs. 8-9.

II. Judah After the Revolt of the Ten Tribes, Chs. 10-36.

1. Reign of Rehoboam, Chs. 10-12.

2. Victory of Abijah, Chs. 13.

3. Reign of Asa, Chs. 14-16.

4. Reign of Jehoshaphat, Chs. 21-28.

5. Reign of Hezekiah, Chs. 29-32.

6. Reign of Manasseh and Amon, Ch. 33.

7. Reign of Josiah, Chs. 34-35.

8. The captivity, Ch, 36.

For Study and Discussion. (1) The great men of David. (2) The different victories won by David. (3) The dedication of the temple, especially the prayer. (4) The wealth and follies of Solomon. (5) The scripture and God's house as a means and source of all information, see: (a) Asa's restoration of the altar and its vessels, (b) Jehoshaphat's teaching the people God's law, (c) Joash and God's restored house, (d) The reforms Of Josiah. (6) The reign of Manasseh. (7) The nature of the worship of Judah. (8) The captivity. (9) The value of true religion to a nation. (10) The evil results of idolatry.

Ezra and Nehemiah.

Name. Ezra and Nehemiah were formerly counted as one book and contain the account of the restoration of the exiles to Jerusalem and the re- establishment of their worship. They soon came to be called First and Second Ezra. Jerome first called the second book Nehemiah. Wycliffe called them the first and second Esdras and later they were called the books of Esdras otherwise the Nehemiahs. The present names were first given in the Geneva Bible (1560). Ezra is so called from the author and principal character, the name meaning "help". Nehemiah is so called from the principal character, whose name means "Jehovah comforts."

Other Books. Three other books should be read in connection with this study. (1) The book of Esther, which relates to this time and should be read between chapters 6 and 7 of the book of Ezra. (2) The books of Haggai and Zechariah. These two prophets were associated with the first return of Zerubbabel and their words incited the Jews to complete the temple in spite of opposition.

The Return from Captivity. The return consisted of three expeditions led respectively by Zerubbabel. Ezra and Nehemiah. The time covered can not be accurately calculated. It is probably not fewer than ninety years. Some think it may have been as many as one hundred and ten years.

Analysis of Ezra.

I. The Rebuilding of the Temple, Chs. 1-6.

1. The proclamation of Cyrus, 1.

2. Those who returned, 2.

3. The foundation laid, 3.

4. The work hindered, 4.

5. The work finished, 5-6.

II. The Reforms of Ezra, Chs. 7-10.

1. Ezra's Journey, 7-8.

2. The confession of sin, 9.

3. The covenant to keep the law. 10.

For Study and Discussion. (1) The traits of character displayed by Ezra. (2) The reforms of Ezra. (a) What were they? (b) Parallel conditions of today. (3) The adversaries of Judah. (a) Who were they? (b) The nature of their opposition. (4) The decree of Cyrus. (5) The expedition of Zerubbabel and Ezra. (6) Ezra's commission and the king's orders 7:1-26. (7) God's use of friends and enemies in forwarding his purposes.

Analysis of Nehemiah.

I. The Rebuilding of the Wall, Chs. 1-7.

1. Nehemiah permitted to go to Jerusalem, 1-2.

2. The work on the walls and its hindrance, 3-7.

II. The Covenant to Keep the Law, Chs. 8-10.

1. The law read, 8.

2. Confession made, 9.

3. The covenant made, 10.

III. The Walls Dedicated and Nehemiah's Reform, Chs. 11-13.

1. Those who dwelt in the city, 11:1-12:26.

2. The walls dedicated, 12:27-47 end.

3. Evils corrected, Ch. 13.

For Study and Discussion. (1) Point out elements of strength in the character and work of Nehemiah. (2) The greatness and difficulty of Nehemiah's task, (a) the rubbish, (b) the size and length of the wall, (c) the strength of their enemies. (3) The reforms of Nehemiah, (a) religious, (b) moral, (c) political. (4) The public meeting and new festival, 8:1-18. (5) The covenant 9:1-10:39. (6) The repeopling of Jerusalem, Chs. 11-12.

Esther.

Name. This is taken from its principal character, a Jewish maiden became queen of a Persian King.

Purpose. To explain the origin of the feast of Purim work of providence for God's people.

Time. The events narrated are thought to have occurred about 56 years after the first return of Zerubbabel in 536 B. C. The King then would be Xerxes the Great, and the drunken feast may have been preparatory to the invasion of Greece in the third year of his reign. Connection with Other Books. There is no connection between Esther and the other books of the Bible. While it is a story of the time when the Jews were returning to Jerusalem, and very likely should come between the first and second return, and, therefore, between the sixth and seventh chapters of Ezra, the incident stands alone. Without it we would lose much of our knowledge of that period.

The Story. While Esther stands out as the principal character, the whole story turns on the refusal of Mordecai to bow down to Haman, which would have been to show him divine honor. He did not hate Haman but, as a Jew could not worship any other than God. He dared to stand for principle at the risk of his life.

The Name of God. One of the peculiarities of the book is that it nowhere mentions the name of God, or makes any reference to him. This may be because his name was held secret and sacred at that time. However, God's power and His care of His people are everywhere implied in the book.

Analysis.

I. Esther Made Queen, Chs. 1-2.

1. Queen Vashti dethroned. Ch. 1.

2. Esther made queen. Ch. 2.

II. Haman's Plot and its Defeat. Chs. 3-8.

1. Haman plots the destruction of the Jews. Ch. 3.

2. The Jews' mourning and Mordecai's plea to Esther. Ch. 4.

3. Esther banquets Haman and the King, Ch. 5.

4. Mordecai highly honored for former service. Ch. 6.

5. Esther's plea granted and Haman hanged, Ch. 7,

6. The Jews allowed defense and Mordecai advanced, Ch. 8.

III. The Jews' Deliverance, Chs. 9-10.

1. Their enemies slain, 9:1-16.

2. A memorial feast is established. 9:17-32 end.

3. Mordecai made great, Ch. 10.

For Study and Discussion. (1) The character of the king, Vashti, Mordecai, Esther and Haman. (2) Mordecai's plea to Esther. (3) The honor of Mordecai and humiliation of Haman, Ch. 6. (4) The destruction of their enemies. (5) The feast of Purim, 9:17-32. (6) Truth about God seen in this book. (7) Why not name the book Mordecai or Vashti-are they not as heroic as Esther? (8) The race devotion of the Jews, then and now. (9) Persian life as seen in the book.

Name. Job, from its chief character, or hero, and mean "Persecuted."

Date. Neither the date nor the author can be determined with certainty. I incline to the theory of the Job authorship.

Connection with Other Books. It stands alone, being one of the so- called wisdom books of the Bible. It nowhere alludes to the Mosaic law or the history of Israel.

Literary Characteristics. Chapters one and two and parts of chapter forty-two are prose. All the rest is poetry. The different speakers may have been real speakers, or characters created by one writer to make the story. There is, however, little doubt that the story is founded on historical facts.

The Problems of the Book. This book raises several great questions, that are common to the race, and directly or indirectly discusses them. Among those questions the following are the most important. (1) Is there any goodness without reward? "Doth Job serve God or naught"? (2) Why do the righteous suffer and why does sin go unpunished? (3) Does God really care for and protect his people who fear him? (4) Is adversity and affliction a sign that the sufferer is wicked? (5) Is God a God of pity and mercy!

The Argument. The argument proceeds as follows: (1) There is a conference between God and Satan and the consequent affliction of Job. (2) The first cycle of discussion with his three friends in which they charge Job with sin and he denies the charge. (3) The second cycle of discussion. In this Job's friends argue that his claim of innocence is a further evidence of his guilt and impending danger. (4) The third cycle. In this cycle Job's friends argue that his afflictions are just the kind that would come to one who yielded to temptations such as those to which he is subject. In each of the three cycles of discussion with his friends, Eliphaz, Bildad and Zophar, each argues with Job except that Zophar remains silent in the third cycle. They speak in the same order each time. (5) Elihu shows how Job accuses God wrongly while vindicating himself and asserts that suffering instructs us in righteousness and prevents us from sinning. (6) God intervenes and in two addresses instructs Job. In the first address, Job is shown the creative power of the Almighty and his own folly in answering God whom animals by instinct fear. In the second address, Job is shown that one should know how to rule the world and correct its evils before one complains at or accuses God. (7) Job prays and is restored.

Purpose. The purpose of the book, then, is to justify the wisdom and goodness of God in matters of human suffering and especially to show that all suffering is not punitive.

Job's temptation. Job's temptation came by stages and consisted largely in a series of losses as follows: (1) His property, (2) His children, (3) His health, (4) His wife's confidence-she would have him curse God and die. (5) His friends who now think him a sinner, (6) The joy of life-he cursed the day of his birth, (7) His confidence in the goodness of God-he said to God, "Why hast thou set me as a mark for thee?" In his reply to Elihu he doubts the justice if not the very existence of God.

Analysis.

I. Job's Wealth and Affliction. Chs. 1-2.

II. The Discussion of Job and His Three Friends. Cha. 3-31.

1. The first cycle, 3-14.

2. The second cycle, Chs. 15-21.

3. The third cycle, Chs. 22-31.

III. The Speech of Elihu, Chs. 32-37.

IV. The Addresses of God, Chs. 38-41.

1. The first address, 38-39.

2. The second address, 40-41.

V. Job's Restoration, Ch. 42.

For Study and Discussion. (1) The personality and malice of Satan. Point out his false accusations against Job and God, also the signs of his power. (2) Concerning man look for evidence of: (a) The folly of self-righteousness, (b) The vileness of the most perfect man in God's sight, (c) The impossibility of man, by wisdom, apart from grace, finding God. (3) Concerning God, gather evidence of his wisdom, perfection and goodness. (4) Job's disappointment in his friends. (5) Elements of truth and falsehood in the theory of Job's friends. (6) Job's despair of the present, his view of Sheol and his view of the future. Does he believe in a future life or think all ends with the grave? (7) Does the book really explain why the righteous are allowed to suffer? (8) Make a list of the striking passages especially worthy of remembering.

Psalms.

Name. The Hebrew word means praises or hymns, while the Greek word means psalms. It may well be called the "Hebrew Prayer and Praise Book." The prevailing note is one of praise, though some are sad and plaintive while others are philosophical.

Authors. Of the 150 Psalms, there is no means of determining the authorship of 50. The authors named for others are David, Asaph, the sons of Korah, Herman, Ethan, Moses and Solomon. Of the 100 whose authorship is indicated, David is credited with 73, and in the New Testament he alone is referred to as the author of them. Lu. 20:42.

Relation to the Other Old Testament Books. It has been called the heart of the entire Bible, but its relation to the Old Testament is especially intimate. All divine manifestations are viewed in regard to their bearing on the inner experience. History is interpreted in the light of a passion for truth and righteousness and as showing forth the nearness of our relation to God.

The Subjects of the Psalms. It is very difficult to make any sort of classification of the Psalms and any classification is open to criticism. For this reason many groupings have been suggested. The following, taken from different sources, may be of help. (1) Hymns of praise, 8, 18, 19, 104, 145, 147, etc. (2) National hymns, 105, 106, 114, etc. (3) Temple hymns or hymns for public worship, 15, 24, 87, etc. (4) Hymns relating to trial and calamity, 9, 22, 55, 56, 109, etc. (5) Messianic Psalms, 2,16, 40, 72, 110, etc. (6) Hymns of general religious character, 89, 90, 91, 121, 127, etc.

The following classification has been given in the hope of suggesting the most prominent religious characteristics of the Psalms. (1) Those that recognize the one infinite, all-wise and omnipotent God. (2) Those that recognize the universality of his love and providence and goodness. (3) Those showing abhorrence of all idols and the rejection of all subordinate deities. (4) Those giving prophetic glimpses of the Divine Son and of his redeeming work on earth. (5) Those showing the terrible nature of sin, the divine hatred of it and judgment of God upon sinners. (6) Those teaching the doctrines of forgiveness, divine mercy, and the duty of repentance. (7) Those emphasizing the beauty of holiness, the importance of faith and the soul's privilege of communion with God.

Analysis.

1. Davidic Psalms. 1-41. These are not only ascribed to him but reflect much of his life and faith.

2. Historical Psalms. 42-72. These are ascribed to several authors, those of the sons of Korah being prominent and are especially full of historical facts.

3. Liturgical or Ritualistic Psalms. 73-89. Most of them are ascribed to Asaph and, besides being specially prescribed for worship, they are strongly historical.

4. Other Pre-Captivity Psalms. 90-106. Ten are anonymous, one is Moses' (Ps. 90) and the rest David's. They reflect much of the pre-captivity sentiment and history.

5. Psalms of the Captivity and Return. 107-150. Matters pertaining to the captivity and return to Jerusalem.

For Study and Discussion. (1) On what occasion were the following Palms probably composed: (a) Psalm 3 (2 Sam. 15). (b) Psalm 24 (2 Sam. 6:12-17). (c) Psalm 56 (1 Sam. 21:10-15). (d) Psalms 75 and 76 (2 Kings 19:32-37). (e) Psalm 109 (1 Sam. 22:9-23). (f) Psalm 74 (2 Kings 25:2-18). (g) Psalm 60 (1 Chron. 18:11-13). (2) What is the subject of Psalms 23, 84, 103,133 and 137? (3) What doctrine of the divine character is taught in each of the following Psalms; 8, 19, 33, 46, 93, 115 and 139?

Proverbs.

Practical Value of the Book of Proverbs. The proverbs emphasize the external religious life. They teach how to practice religion and overcome the daily temptations. They express a belief in God and his rule over the universe and, therefore, seek to make his religion the controlling motive in life and conduct. They breathe a profound religious spirit and a lofty religious conception, but put most stress upon the doing of religion in all the relations of life. Davison says: "For the writers of Proverbs religion means good sense, religion means mastery of affairs, religion means strength and manliness and success, religion means a well furnished intellect employing the best means to accomplish the highest ends." This statement is correct as far as the side of duty emphasized is concerned.

Nature of Proverbs. (1) There is a voice of wisdom which speaks words of wisdom, understanding, knowledge, prudence, subtility, instruction, discretion and the fear of Jehovah, and furnishes us with good advice for every condition of life. (2) There is a voice of folly, which speaks words of folly, simplicity, stupidity, ignorance, brutishness and villainy, and lifts her voice wherever wisdom speaks. (3) Wisdom is contrasted with folly, which often issues in simplicity and scorning. (4) Wisdom is personified, as if it were God speaking about the practical, moral, intellectual and religious duties of men. (5) Christ finds Himself in the book, Lu. 24:27, and if Christ be substituted for wisdom, where it is found, a new and wonderful power will be seen in the book.

Scheme of the Considerations Found in Proverbs. The first sphere-the home, father and children, 1:8-9 and Chs. 2-7. Key-word here is "my son." The second sphere-friendship; companions is the important word. 1:10-19. The third sphere-the world beyond.

Analysis.

I. Praise of Wisdom. Chs. 1-9. This is shown by contrast with folly.

1. The design and some fundamental maxims, 1:1-19.

2. Wisdom's warnings, 1:20 end.

3. Wisdom will reveal God and righteousness and save one from wicked men and strange women, Ch. 2.

4. Description of the life of wisdom, Ch. 3.

5. Wisdom the best way, Ch. 4.

6. The strange woman, Ch. 5.

7. Against various evils, Ch. 6.

8. Wisdom's warnings against the seductions of an adulterous, Ch. 7.

9. Wisdom makes an appeal, Ch. 8.

10. Wisdom gives her invitations, Ch. 9.

II. Practical Proverbs of Solomon. 10:1-22:16. These are separate and cannot be classified.

III. Words of the Wise. 22:17-24 end. Sometimes called commendations of justice. There are several authors, but no common topic.

IV. Proverbs of Solomon, copied by the scribes of Hezekiah, Chs. 25- 29.

V. Words of Agur. Ch. 30. From one who has tried "to find out God unto perfection and found the task above him."

VI. Words of Lemuel, Ch. 31.

1. The duty of Kings, 1-9.

2. The praise of a virtuous woman or good wife, 10-31.

For Study and Discussion. (1) Collect passages that tell of the rewards of virtue and piety. (2) Cite passages that show the evils of: sloth or indolence, of wine-drinking and drunkenness, of tale-bearing, of family contentions. (3) Make a list of the chief thoughts of the book concerning God, man, and other great religious teachings of our day. (4) What is said of a man who rules his own spirit, of a good name, of obedience to parents, of fitly spoken words, of a beautiful woman who lacks discretion, of a liberal soul, of a false balance, of a soft answer, of a wise son. Find where the answers are found (5) The Peril of following an unchaste love (woman), chapter 5. (6) Folly of yielding to the wiles of an harlot, chapter 7. (7) The description of a worthy woman, 31:10 end.

Ecclesiastes.

Name. The Hebrew word means preacher and refers to or signifies one who calls together and addresses assemblies.

The Personal or Human Element. Such expressions as "I perceived," "I said in my heart," "I saw," etc., indicate that it is not the will of God that is developed but a man is telling of his own ventures and utter failure.

The General View or Key-phrase is "under the sun," with the sad refrain, "vanity of vanities, all is vanity", and shows how a man under the best possible conditions sought for joy and peace, trying at its best every human resource. He had the best that could be gotten, from human wisdom, from wealth, from worldly pleasure, from worldly honor, only to find that all was "vanity and vexation of spirit." It is what a man, with the knowledge of a holy God, and that He will bring all into judgment, has learned of the emptiness of things "under the sun" and of the whole duty of man to "fear God and keep his commandments."

Purpose of the Book. The purpose, then, is not to express the doubts or skepticism of the writer, not to record the complaining of a bitter spirit. It is not the story of a pessimist or of an evil man turned moralist. But it is intended to show that, if one should realize all the aims, hopes and aspirations of life, they would not bring satisfaction to the heart. His experience is used to show the result of successful worldliness and self-gratification in contrast with the outcome of the higher wisdom of the Godly life. We are shown that man was not made for this world alone and not for selfish achievement or gratification, but to fulfill some great plan of God for him which he will accomplish through obedience and Divine service.

The Date and Authorship. The opening verse and certain other passages such as some of the conditions as well as the characters of the persons represented in the book give the impression that Solomon wrote it, but there are other evidences that point to some other author. Neither the author nor the date of writing has been definitely determined.

Analysis.

I. The Vanities of Life. Chs. 1-4. seen in both experience and observation.

1. The Vanity of what he has experienced, 1-2.

2. The Vanity of what he has observed, 3-4.

II. Practical Wisdom, Chs. 5-7.

1. Some prudential maxims, Chs. 5.

2. Some Vanities, Ch. 6.

3. The best way to get along in life, Ch. 7.

III. Rules for a Happy Life, Chs. 8-11.

IV. Conclusion of the Whole Matter, Ch. 13.

For Study and Discussion. (1) Make a list of all the different things enumerated as a failure or vanity. (2) Make a list of the different things coming to us as God's gift of providence. (3) Make a list of prudential maxims or rules which teach how to live rightly and to lift us above the tribulations and defeat of life. (4) Does the author think seeking pleasure is the real business of life? (5) Does he deny the value of altruistic service? (6) Does he believe in the future life and in future rewards?

Song of Solomon.

Name. Song of Songs which is Solomon's. It is also called Canticles, meaning Song of Songs and is so-called, perhaps, because of its very great beauty.

The Subject. The subject is faithful love, seen in a woman who though subjected to the temptations of an oriental court, remains faithful to her old lover. She, a country girl of the north, attracts the attention of the king who brings her to Jerusalem and offers her every inducement to become the wife of the king. But upon final refusal she is allowed to return home to her lover, a country shepherd lad.

Meaning of the Story. (1) To the Jews of that time it was a call to purity of life, for a return to those relations which God had ordained between man and woman. It was a protest against polygamy which had become almost universal. Indeed, they regarded it as setting forth the whole history of Israel. (2) To the Christian it sets forth in allegory, Christ and his church as Bridegroom and Bride and the fullness of love which unites the believer and his Savior. (3) To all the world there is shown the purity and constancy of a woman's love and devotion to her ideals. It furnishes ideal which, if properly held up, would cast out of human society all those monstrous practices that come from unworthy ideals.

The Style. It is part dialogue and part monologue. Their love on both sides is expressed in that sensuous way common among the oriental peoples. Many of the allusions give rise to the belief that it was written to celebrate the nuptials of Solomon and the daughter of Pharaoh.

Analysis of Song of Solomon..

I. The King's first attempt to win the Virgin's love, 1:1-2:7.

1. She converses with the ladies of the court, 1:1-8.

2. The King's first attempt fails to win her, 1:9-2:7.

II. The King's second effort to win her love, 2:8-5:8.

1. The virgin recalls her former happiness when with her lover at home, 2:8-17.

2. In a dream she goes in search of him, 3:1-5.

3. The King shows her his glory and greatness, 3:6-11.

4. She again rejects his love in spite of his praise of her beauty, 4:1-7.

5. She longs for her absent lover, 4:8-5:1.

6. She dreams of seeking in vain for him, 5:2-8.

III. The King's third attempt to win her, 5:9-8:4.

1. The ladies of the court cannot understand her faithfulness to her old lover, 5:9-6:3.

2. The King's third effort to win her is met with the declaration of her purpose to remain true to her absent lover, 6:4-8:4.

VI. The Triumph of the Maiden, 8:5-14.

She returns to her home among the hills of the north and is reunited with her shepherd lover.

For Study and Discussion. (1) Make a list of the passages by which the woman's beauty is described. (2) Passages that suggest the relation of the saved soul to Christ. (3) Passages that suggest the glory of the church. (4) Some of the passages by which the love of the woman and of the king is expressed. (5) The basis of human love. 2:2-3. (6) The strength of human lover, 8:6-7. (7) The interpretation of human love in terms of divine love.