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

Prophet. In the study of the messages of the prophets we should understand that the meaning of the term prophets may be: (1) A person employed in the public utterance of religious discourse, very much as the preacher of today. This was the most common function of the prophet. Some were reformers while others were evangelists or revivalists. (2) One who performed the function of the scribes and wrote the history and biography and annals of their nations. In this capacity they compiled or wrote large portions of the books of the Old Testament. (3) One who was able to discern the future and foretell events which would transpire afterward.

The Prophetical Books. All take their name from the Prophets whose messages they bear. They are written largely in the poetic style and are usually divided into two divisions. (1) The major prophets which include Isaiah. Jeremiah, Lamentations, Ezekiel and Daniel. (2) The minor prophets, including the other twelve. This division is based on the bulk of material in the books and is unscientific and misleading, since it suggests that some are more important than others. They are more appropriately divided according to their place in the prophetic order or the period of Israel's history when they prophesied, somewhat as follows: 1. The Pre-exilic prophets, or those who prophesied before the exile. These are, (1) Jonah, Amos and Hosea, prophets of Israel. (2) Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah, and Jeremiah, prophets of Judah. 2. The exilic prophets, Ezekiel and Daniel. 3. The Post-exilic prophets, prophets who prophesied after the captivity. All are of Judah and are Haggai, Zechariah and Malachi.

Jeremiah's ministry perhaps extended into the period of the captivity. There is great uncertainty about the chronology of Obadiah, Joel and Jonah. There is differences of opinion as to whether certain of the prophets belong to Judah or Israel. Micah is an example. The teacher will be able to give reasons for this difference.

The Study of the Prophets. The student should hold in mind that the prophet deals primarily with the moral and religious conditions of his own people at the time of his ministry. His denunciations, warnings and exhortations are, therefore, not abstract principles, but are local and for Israel. The prophet was then first of all a Jewish patriot and revivalist filled with the Holy Ghost and with zeal for Israel.

The predictive elements of the prophetic books must be interpreted in the light, (1) of a nearby or local fulfillment, such as of the dispersion and restoration, and (2) of a far off and greater fulfillment of which the first is only a forerunner, such as the advent of the Messiah and his glorious reign over the whole earth. The interpretation of prophecy should generally be in the literal, natural and unforced meaning of the words. The following passages will show how prophecy, already fulfilled, has been fulfilled literally and not allegorically. Gen. 15:13-16; 16:11-12; Dt. 28:62-67; Ps. 22:1, 7, 8, 15-18; Is. 7:14; 53:2-9; Hos. 3:4; Joel 2:28-29: Mic. 5:2; Acts 2:16- 18; Matt. 21:4-5; Lu. 1:20, 31; Acts 1:5; Matt. 2:4-6; Lu. 21:16.17, 24; Acts 21:10-11.

In a given book of prophecy, the book should be read carefully and all the different subjects treated, noted. This should be followed by a careful study to find what is said about the several topics already found. To illustrate, the prophet may mention himself, Jerusalem, Israel, Judah, Babylon or Egypt, etc. One should learn what is said of each. This will make necessary the student's learning all he can of the history of the different subjects mentioned that he may understand the prophecy about it.

The Prophet Isaiah. Several things are known of him. (1) He was called to his work the last year of the reign of Uzziah. (2) He lived at Jerusalem during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, and most of his life seems to have been spent as a sort of court preacher or chaplain to the king. (3) He is the most renowned of all the Old Testament prophets, his visions not being restricted to his own country and times. He spoke for all nations and for all times, being restricted to his own country and times. "He was a man of powerful intellect, great integrity and remarkable force of character." (4) He is quoted more in the New Testament than any of the other prophets and, because of the relation of his teaching to New Testament times and teachings, his prophesies have been called the "Bridge between the old and new covenants." (5) He married and had two sons.

The Nature of His Teachings. In his inaugural vision recorded in the sixth chapter Isaiah has impressed upon him some truths that shaped his whole career. He saw: (1) The holiness and majesty of God; (2) The corruption of those about him; (3) The certainty of awful judgment upon the wicked; (4) The blessing of those whose lives are approved of God; and (5) The salvation of a remnant that was to be the seed of a new Israel. With these truths burning in his soul he pressed the battle of righteousness into every sphere of life. He strove to regenerate the entire national life. He tried to make not only religious worship, but commerce and politics so pure that it could all become a service acceptable to God. He, therefore, became a religious teacher, preacher, social reformer, statesman and seer.

Conditions of Israel (The Northern Kingdom). Isaiah began to prophecy when it was outwardly rich and prosperous under the rule of Jereboam IL Inwardly it was very corrupt. It soon went to pieces, however (621 B. C.), being conquered and carried into captivity by the Assyrians.

Conditions of Judah (The Southern Kingdom). During the reigns of Ahaz, Jotham and Uzziah, oppression, wickedness and idolatry existed everywhere. Ahaz made an alliance with Assyria, which finally brought destruction to Israel, but Hezekiah listened to Isaiah and made reforms, and God destroyed the Assyrian army before Jerusalem was destroyed.

Nature of the Contents of the Book. The contents of the Book have been said to include: (1) Warnings and threats against his own people because of their sins. (2) Sketches of the history of his times. (3) Prophesies of the return of Israel from captivity. (4) Prophesies concerning the coming of the Messiah. (S) Predictions of the judgment of God on other nations. (6) Discourses that urge upon Israel moral and religious reformation. (7) Visions of the future glory and prosperity of the church. (8) Expressions of thanksgiving and praise.

The Center of Interest. The prophet deals primarily with the nation and not with the individual. He speaks primarily of the present and not of the future. These two facts must be kept constantly in mind as we read and interpret the book.

Analysis.

I. Discourses Concerning Judah and Israel, Chs. 1-12.

1. Some promises and rebukes, Chs. 1-6.

2. The book of Immanuel, Chs. 7-12.

II. Prophesies against Foreign Nations, Chs. 13-23. III. The Judgment of the World and the Triumph of God's People, Chs. 24-27.

1. The judgments. Ch. 24.

2. The triumph. Chs. 25-27.

IV. Judah's Relation to Egypt and Assyria, Chs. 38-32.

V. The Great Deliverance of Jerusalem, Chs. 33-39.

VI. The Book of Consolation, Chs. 40-66.

1. God's preparation for certain deliverance, Chs. 40-48.

2. Jehovah's servant, the Messiah, will bring this deliverance. Chs. 49-57.

3. The restoration of Zion and the Messianic Kingdom, with promises and warnings for the future. Chs. 58-66.

For Study and Discussion. (1) The sins of Israel and Judah that he rebukes. (2) Other nations against which he makes predictions and what he said of each. (3) Isaiah's call. Ch. 6. (4) Isaiah's errand to Ahaz, Ch. 7. (5) The way in which Isaiah rests the sole deity of Jehovah upon his ability to predict a future, Ch. 41. Give other illustrations. (6) The express predictions of the Messiah as we find them fulfilled in Jesus. (7) Point out the passages portraying the future glory of the church and the spiritual prosperity of the race. (8) Passages predicting the restoration of the Jews from captivity. (9) Some predictions already fulfilled: (a) God's judgments on the kings of Israel and the nation of Israel, Ch. 7. (b) The overthrow of Sennacherib, Chs. 13 and 37. (c) Disasters which should overtake Babylon, Damascus, Egypt, Moab and Idumea, Chs. 13, 15, 18, 19 and 34. (d) Vivid and marvelous descriptions of the final fate of Babylon and Idumea, 13:19-22; 34:10-17. (10) The theology of Isaiah or his views on such subjects as the moral condition of man, the need of a redeemer, the consequences of redemption, Divine Providence, the majesty and holiness of God, the future life, etc.

The Author. (1) His name means "Exalted of Jehovah," and he is ranked second among the great Old Testament writers. (2) He lived the last of the sixth and the first of the fifth centuries before Christ. His ministry began in 626 B. C., the thirteenth year of Josiah (1:2), and lasted about forty years. He probably died in Babylon during the early years of the captivity. (3) He was of a sensitive nature, mild, timid, and inclined to melancholy. He was devoutly religious and naturally shrank from giving pain to others. (4) He was uncommonly bold and courageous in declaring the message of God, it was unpopular and subjected him to hatred and even to suffering wrong. He was unsparing in the denunciations and rebukes administered to his nation, not even sparing the prince. (5) He is called the weeping prophet. He was distressed both by the disobedience and apostasy of Israel and by the evil which he foresaw. Being very devoutly religious, he was pained by the impiety of his time.

Condition of the Nations. (1) Israel, the northern kingdom, had been carried into captivity and Judah stood alone against her enemies. (2) Judah had fallen into a bad state, but Josiah, who reigned when Jeremiah began his ministry, attempted to bring about reforms and restore the old order. After his death, however, wickedness grew more and more until, in the later part of the life of Jeremiah, Jerusalem and the temple were destroyed by Nebuchadnezzar and Judah was led away in captivity. (3) The world powers of the time of Jeremiah's birth were Assyria and Egypt. They were contending for supremacy. But Jeremiah lived to see both of them subdued and Babylon mistress of the world. He foresaw also how Babylon would fall and how a kingdom greater than all would rise wherein there would be righteousness and peace.

Jeremiah.

The book of Jeremiah is composed principally of sketches of biography, history and prophecy, but the events and chapters are not in chronological order. It closes the period of the monarchy and marks the destruction of the holy city and of the sanctuary and tells of the death agony of the nation of Israel, God's chosen people. But he saw far beyond the judgments of the near future to a brighter day when the eternal purpose of divine grace would be realized. The book, therefore, emphasizes the future glory of the kingdom of God which must endure though Israel does perish. He made two special contributions to the truth as understood in his time. (1) The spirituality of religion. He saw the coming overthrow of their national and formal religion and realized that, to survive that crisis, religion must not be national, but individual and spiritual. (2) Personal responsibility (31:29-30). If religion was to be a spiritual condition of the individual, the doctrine of personal responsibility was a logical necessity. These two teachings constitute a great step forward.

Analysis.

I. The Prophet's Call and Assurance, Ch. 1.

II. Judah Called to Repentance, Chs. 2-22.

1. Her sins set forth, Chs. 2-6

2. The call to repentance, Chs. 7-10.

3. The appeal to the covenant, Chs. 11-13.

4. Rejection and captivity foretold, Chs. 14-22.

III. The Book of Consolation, Chs. 23-33.

1. The restoration of the remnant, Chs. 22-29.

2. The complete restoration, Chs. 30-33.

IV. The Doom of Jerusalem Due to the People's Wickedness, Chs. 34-36.

V. The History of Jeremiah and His Times, Chs. 37-45.

VI. Prophecies Against Foreign Nations, Chs, 46-51.

VII. Historical Appendix, Ch. 52.

Lamentations.

The name means elegies or mournful or plaintive poems. It was formerly a part of Jeremiah and represents the sorrows of Jeremiah when the calamities which he had predicted befell his people, who had often despised and rejected him for his messages. He chose to live with them in their suffering and out of his weeping pointed them to a star of hope. There are five independent poems in as many chapters. Chapters 1, 2, 4 and 5 have each 22 verses or just the number of the Hebrew alphabet. Chapter 3 has 66 verses or just three times the number of the alphabet. The first four chapters are acrostic, that is each verse begins with a letter of the Hebrew alphabet. In chapter three, each letter is used in order and is three times repeated as the initial letter of three successive lines.

Analysis.

I. The Misery of Jerusalem, Ch. 1.

II. The Cause of the People's Suffering, Ch. 2.

III. The Basis of Hope, Ch. 3.

IV. The Past and Present of Israel, Ch. 4.

V. The Final Appeal for Restoration, Ch. 5.

For Study and Discussion. (1) Make a list of the evils predicted against the people because of their sins. (Example 19:7-9). (2) Make a list of the different sins and vices of which Jeremiah accuses Israel. (Example 2:12; :3:20, etc.) (3) Point out all the prophesies of Divine judgment against other nations and analyze the punishment foretold. (Example 5:18-25). (4) Study the case of fidelity to parents given in Ch. 35. (5) Collect all passages in both books which tell of the Messiah and of Messianic times and make a study of each (as 23:5-6). (6) Select a few of the striking passages of Lamentations and show how they apply to the facts of history. (6) The sign and type of the destruction of the land. Chs. 13-14. (8) The potter an illustration of God's power over nations, Chs. 18-19. (9) The illustration of the return, seen in the figs, Ch. 24. (10) Jeremiah's letter to the captive, Ch. 29. (11) Jeremiah's love for Judah-it saw their faults, rebuked them for their sins, but did not desert them when they were in suffering, because they despised his advice.

Ezekiel.

The Prophet. His name means "God will strengthen". He was a priest and was carried into captivity by Nebuchadnezzar. B. C. 597. He had a home on the river Chebar where the Elders of Judah were accustomed to meet. His wife died in the ninth year of his captivity. He was a man of very powerful intellect and apparently from the better classes of those carried into captivity. He is less attractive than Isaiah and less constant in the flow of his thought than Jeremiah. He is not so timid or sensitive as Jeremiah but has all his horror for sin and all of his grief, occasioned by the wickedness of his people and the suffering which they endured. In his boldness of utterance he was not surpassed by his predecessors.

Nature of the Prophecy. The nature of the prophecy or the methods by which he exercised or manifests his prophetic gift differs from that of the other prophets. He does not so much predict as see visions of them. Allegories, parables, similitudes and visions abound, some of them symbolic of the future and others of existing facts and conditions. The prophet remains on the banks of Chebar and in spirit is transported to Jerusalem and the temple. Much of the book is in character similar to Revelation and while the general subjects are very plain, much of the meaning of the symbols is obscure. There are, however, powerful addresses and eloquent predictions of Divine judgments on the nations. It was probably due to the services of Ezekiel that Israel's religion was preserved during the exile.

The Main Aspects of his Teaching. (1) Denunciation of Judah's sins and the downfall of Jerusalem, Chs. 1-24. (2) Judgments upon foreign nations, Chs. 25-32. (3) Repentance as a condition of salvation, 18:30-32. (4) The glorious restoration of Israel, li:16ff; 16:60ff; 27:22-24; 20:40ff; Chs. 33-48. (5) The freedom and responsibility of the individual soul before God. 18:20-32. (6) The necessity of a new heart and a new spirit, 11:19: 18:31; 36:26.

Condition of the Jews. (1) Political and social condition. They are captives living in Babylon but are treated as colonists and not as slaves. They increased in numbers and accumulated great wealth and some of them rose to the highest offices. (2) The religious condition or outlook. They had religious freedom and in this period they forever gave up their idolatry. They sought out the books of the law, revised the cannon, wrote some new books and perhaps inaugurated the synagogue worship which became so powerful afterward.

Analysis.

I. Ezekiel's Call, Chs. 1-3.

1. Preliminary vision, Ch. 1.

2. The call, Chs. 2-3.

II. The Destruction of Jerusalem, Chs. 4-24.

1. The siege and certain judgment of the city, Chs. 4-7.

2. The condition of the city and the sins of the people, Chs. 8-19.

3. Renewed proofs and predictions of the doom of Judah and Jerusalem, Chs. 20-24.

III. Predictions against Foreign Nations and Cities. Chs. 25-32.

IV. Prophecies concerning the Restoration, Chs. 33-48.

1. The restoration of Judah to the promised land, Chs. 33-39.

2. The Messianic times, Chs. 40-48.

For Study and Discussion. (1) The condition, the particular sin and the judgment promised upon each of the nations mentioned-has the prediction been fulfilled? (2) The duties and responsibilities of a preacher as illustrated by Ezekiel's watchman, Ch. 33. (3) The vision of dry bones. Ch 37. (4) Judah and Israel under the figure of an evil woman, Ch. 23. (5) The healing river, 47:1-12. (6) The teachings about the Restoration, in the following passages: 36:8, 9, 29, 30, 34, 35, 25-27; 37:1-14; 24:11-24; 37:22; 26,27; 43:11-12. (7) The symbols and types of the book.

Daniel.

Name. The name is taken from its leading character, Daniel, which means "God is my Judge."

Author. It was very probably Daniel, though some think it may have been one of his companions, and still others think the history may have been gotten together and written about 166 B. C.

The Date. The date then would have been between the captivity, 605 B. C., and the death of Daniel, 533 B. C., perhaps late in his life, or if by some other (which I do not think likely) about 166 B. C.

The Prophet. He was probably born in Jerusalem and was one of the noble young captives first carried into captivity by King Nebuchadnezzar. He was educated by order of the king and soon rose to great favor and was chosen to stand before the king in one of the highest government positions under the Chaldean, Median and Persian dynasties. He lived through the whole period of the captivity and probably died in Babylon. It is said that not one imperfection of his life is recorded. The angel repeatedly calls him "greatly beloved."

World Empires of the Book. (1) The Babylonian Empire (625-536 B. C.) with Nebuchadnezzar as the leading king and the one who carried Israel captive. (2) The Persian Empire (536-330 B. C.) which became a world power through Cyrus, under whom the Jews returned to Jerusalem. (3) The Grecian Empire, which, under the leadership of Alexander the Great, subdued the entire Persian world. (4) The Roman Empire, which was anticipated by and grew out of the Syrian Empire.

Purpose of the Book. The purpose of the book seems to be: (1) To magnify Jehovah, who delivers his servants, who is God of all nations, and who will punish idolatry, who is pure, righteous, etc. (2) To encourage his countrymen to resist the forces that threaten the foundation of their faith. This was done by the example of Daniel and his companions whom Jehovah saved. (3) To give a prophecy or vision of all times from the day of Daniel to the Messianic period. (4) To outline the religious philosophy of history which would issue in a great world state, which the Messianic King would rule by principles of justice and right, and which would subdue all kingdoms and have everlasting dominion. The main idea is the ultimate triumph of the kingdom of God. As compared with former prophetic books there are two new teachings. (1) Concerning angels. (2) Concerning a resurrection from the dead.

Analysis.

I. Daniel's History, Chs. 1-6.

1. His youth and education, Ch. 1.

2. Interpretation of Nebuchadnezzar's image dream. Ch. 2.

3. In the fiery furnace. Ch. 3.

4. Interpretation of Nebuchadnezzar's tree dream, Ch. 4.

5. Interpretation of the hand-writing on the wall for Belshazzar, Ch. 5.

6. In the Lion's den, Ch. 6.

II. Daniel's Vision of the Kingdom, Chs. 7-12.

1. The four beasts, Ch. 7.

2. The ram and the he-goat, Ch. 8.

3. The seventy weeks, Ch. 9.

4. The final vision, Chs. 10-12.

For Study and Discussion. (1) Make a list of the various visions of Daniel and become familiar with the contents of each. (2) Make a list of all the passages that refer to the fact of Daniel's praying and point out some of the specific prayers with their answers. (3) Point out the different attempts to overthrow or kill Daniel and tell the cause, by whom he was opposed and how he escaped. (4) Make a list of the different symbols such as the lion and learn the description given of each symbolic animal. (5) Point out the several decrees made by the different kings and learn what led to the decree, how it affected Daniel, how it bore upon the worship of the people of his nation, how it affected the worship of Jehovah, etc. (6) The difficulty and possibility of right living in bad surroundings. (7) The openness of Daniel's conduct. (8) The elements of strength of character displayed by Daniel. (9) The inevitable conflict between good and evil.

Hosea.

The Prophet. He is called the "Prophet of Divine Love." His name, Hosea, means "Deliverance." He was a native and citizen of Israel and followed Amos whom he may have heard in Bethel. He was a contemporary with Isaiah and bore faithful testimony to corrupt Israel in the North while Isaiah prophesied at Jerusalem and was to Israel what Jeremiah became to Judah. He was prepared for his work through the lessons which he learned from the sins of his unfaithful wife. (1) Through the suffering which he endured because of her sins, he understood how God was grieved at the wickedness of Israel and how her sins were not only against God's law but an insult to divine love. (2) In love and at great cost he restored his wayward wife and in that act saw a hope of the restoration and forgiveness of Israel. His ministry extended over more than sixty years and was perhaps the longest of any on record. It continued 786-726 B. C., covering the last few years of the reign of Jereboam II, to which Chs. 1-3 belong and the period of anarchy following.

The Style and Method. His style is "abrupt, uneven, inelegant," but also poetical, figurative and abounding in metaphors. His writings must be interpreted with great care to get what is meant by his symbolic speech. He reminds one of modern reformers and revivalists. Through all the anger which the book reveals we see also the surpassing beauty of reconciling love. One sees everywhere that the supreme goal to which Hosea moves is the re-establishment of Israel's fellowship of life and love with Jehovah.

Conditions of Israel. Outwardly there was prosperity. Syria and Moab had been conquered; commerce had greatly increased; the borders of the land had been extended and the temple offerings were ample. Inwardly there was decay. Gross immoralities were being introduced; worship was being polluted and the masses of the people crushed, while the Assyrian Empire was advancing and ready to crush Israel, whom, because of her sins, God had abandoned to her fate.

They countenanced oppression, murder, lying, stealing, swearing, etc. They had forgotten the law and their covenant to keep it and had substituted the worship of Baal for that of Jehovah, thereby becoming idolaters. They no longer looked to God in their distress but turned to Egypt and Assyria for help, and thereby put security and prosperity on a basis of human strength and wisdom instead of resting them upon a hope of divine favor.

Analysis.

I. Israel's Sin. illustrated by the tragedy of Hosea's unfortunate marriage, Chs. 1-3.

1. His evil wife and their children, Ch. 1.

2. Israel's unfaithfulness and return to God seen in the evil women, Ch. 2.

3. God's love restores Israel as Hosea does his wife, Ch. 3.

II. The Prophetic Discourses, Chs. 4-14.

1. Israel's sin, Chs. 4-8.

2. Israel's coming punishment, Chs. 9-11.

3. Israel's repentance and restoration, Chs. 12-14.

For Study and Discussion. (1) Make a list of all the exhortations to penitence and reformation and study them. (2) Point out the different utterances of judgment upon the people. (3) Make a list of all the different sins condemned. (4) Make a list of the expressions of tender love for the wayward and backsliding one. (5) Make a list of all passages indicating grief and suffering because of the sin and danger of the one loved. (6) Political and religious apostacy. (7) Sin as infidelity to love-as spiritual adultery. (8) The invitations of the book.

Joel.

The Prophet. His name means "Jehovah is God," but his birth-place and conditions of life are unknown. He very probably prophesied in Judah (2:15-17) and the time of his ministry is commonly thought to have been during the reign of Joash, king of Israel, and Amaziah, king of Judah. It seems certain his is one of the earliest (some think the very earliest) of the prophetic books, and his references to the temple and its services have caused some to conclude he was a priest.

The Prophecy. (1) The occasion of the prophecy was four successive plagues of insects, particularly the locusts (2:25) and a drouth (2:23) which had been unprecedented. These calamities the prophet declares are the results of their sins and should call them to repentance, that God may bless instead of curse their land. (2) The people repent and the calamity is removed. This is used by the prophet to foreshadow the coming destruction and restoration of Israel and this restoration is also doubtless used to prefigure Christian church and its triumph on earth. (3) The great subject is the terrible judgments of God which were to come upon the people because of their sins. (4) His great distinctive prophecy is 2;28-32 which was fulfilled on the day of pentecost, Acts 2:16-21. (B) In it all, he is emphasizing the rewards of the righteous and certain punishment of the wicked and thus he appealed to both the hopes and the fears of men. But the relief value of the book is its optimism. There was victory ahead, the righteous would finally triumph and be saved and God's enemies will be destroyed. The conflict of good and evil and of Israel and her enemies will end in entire and glorious triumph for Israel and right.

Analysis.

I. The Call to Repentance, Chs. 1:1-2:17.

1. By the past scourge of locusts and drought, Ch. 1.

2. By the scourge to come, 2:1-17.

II. Israel's Repentance and Jehovah's Promised Blessing, 2:18-3:21.

1. Material blessing, 2:18-27.

2. In the world Judgment, Ch. 3.

For Study and Discussion. (1) Point out the different statements about the drouth and locusts that indicate their severity and ruinous effects. (2) Collect the passages referring to the Messianic age and try to see how or what each foretells of that age. (3) Point out all references to the sins of Israel. (4) Collect evidences of the divine control of the universe as seen in the book.

Amos.

The Prophet. His name means "Burden," and he is called the prophet of righteousness. His home was at Tokea, a small town of Judea about twelve miles south of Jerusalem, where he acted as herdsman and as dresser of sycamore trees. He was very humble, not being of the prophetic line, nor educated in the schools of the prophets for the prophetic office. God called him to go out from Judah, his native country, as a prophet to Israel, the Northern Kingdom. In obedience to this call he went to Bethel, where the sanctuary was, and delivered his bold prophecy. His bold preaching against the land Of Israel while at Bethel aroused Amaziah the leading idolatrous priest, who complained of him to the king. He was expelled from the kingdom, after he had denounced Amaziah who had perhaps accused him of preaching as a trade, 7:10-14, but we know nothing more of him except what is in this book, which he perhaps wrote after he returned from Tekoa.

The Time of the Prophecy. It was during the reign of Uzziah, king of Judah and of Jereboam II, king of Israel, and was outwardly a very prosperous time in Northern Israel. But social evils were everywhere manifest, especially the sins that grow out of a separation between the rich and poor, 2:6-8, etc. Religion was of a low and formal kind, very much of the heathen worship having been adopted.

The Significance of the Prophecy. One need but read the book of Amos to see that he expects doom to come upon foreign nations, that he foretells the wickedness of the Jews and their coming doom, showing how the nation is to be dissolved and sold into captivity and that he predicts the glory and greatness of the Messianic kingdom. He thinks of Jehovah as the one true God, an a11 wise, all-powerful, omnipresent, merciful and righteous person whose favor can only be secured by a life of righteousness. He sees that justice between men is the foundation of society, that men are responsible for their acts, that punishment will follow failure to measure up to our responsibility, that worship is an insult to God, unless the worshiper tries to conform to divine demands.

I. The Condemnation of the Nations. Chs. 1-2.

1. Introduction, 1:1-2.

2. Israel's neighbors shall be punished for their sins. 1:3-2:5.

3. Israel's sins shall he punished, 2:6-16.

II. The Condemnation of Israel, Chs. 3-6.

1. For civil iniquities, Ch. 3.

2. For oppression of the poor and for idolatry, Ch. 4.

3. Repeated announcements of judgment with appeals to return and do good, Chs. 5-6.

III. Five Visions Concerning Israel, Chs. 7:1-9:10.

1. The locusts, 7:1-3.

2. The fire, 7:4-6.

3. The plumb line (a testing), 7:7-9, a historical interlude (the conflict with Amaziah), 7:10-17.

4. A basket of summer fruit (iniquity ripe for punishment), Ch. 8.

5. The destruction of the altar (No more services), 9:1-10.

IV. Promised Restoration and Messianic Kingdom, 9;11-15.

For Study mid Discussion, (1) Gather from the book a list of illustrations, sayings, etc., that are taken from the rustic or agricultural usages. (2) Make a list of the different nations against which he prophesies and point out the sin of each and the nature of the punishment threatened. (3) Make a list of the different illustrations used to show the greatness and power of God. (4) The sin of wrong inter-relation of nations. (5) The responsibility of national enlightenment. (6) Repentance as seen in this book. (7) The book's evidence of the luxury of the time.

Obadiah.

The Prophet. His name means "servant of the Lord," but we know nothing of him except what we can gather from his prophecy.

The Time. It was doubtless written after the fall of Jerusalem under Nebuchadnezzar, 587 B. C. and before the destruction of Edom, five years later, which would make the date about 585 B. C. This would make him a contemporary of Jeremiah.

The Occasion of the prophecy is the cruelty of the Edomites in rejoicing over the fall of Judah.

The Jews. It is said to be a favorite book with the Jews because of the vengeance which it pronounces upon Edom, their brother. Its chief importance lies in its predictions of doom upon Edom the descendants of Esau, the twin brother of Jacob and the type of the unchangeable hostility of the flesh to that which is born of the spirit.

The Teachings. (1) Jehovah is especially interested in Israel. (2) He will establish a new kingdom, with Judea and Jerusalem as the center and with holiness as the chief characteristic.

Analysis.

I. Edom's punishment, 1-9.

1. She must fall, 1-4.

2. Her allies will desert her, 5-7.

3. Her wisdom will fail her, 8-9.

II. Edom's sin, 10-14

III. Guilt of the nations, 15-16.

IV. Judah shall be restored,

For Study and Discussion. (1) The sin of pride. (2) The sin of rejoicing in another's misfortune. (3) Punishment according to our sin and of the same kind as was our sin.

Jonah.

The Prophet. His name means "done," and he is the son of Amittai. His home was Gath-hepher, a village of Zebulun, and he, therefore, belonged to the ten tribes and not to Judah. He is first mentioned in 2 Kings 14:28, where he prophesied the success of Jeroboam II, in his war with Syria, by which he would restore the territory that other nations had wrested from Israel. He very likely prophesied at an early date, though all attempts to determine the time of his prophecy or the time and place of his death have failed.

The Prophecy. It differs from all the other prophecies in that it is a narrative and more "the history of a prophecy than prophecy itself". All the others are taken up chiefly with prophetic utterances, while this book records the experiences and work of Jonah, but tells us little of his utterances. The story of Jonah has been compared to those of Elijah and Elisha (1 Kings 17-19, and 2 Kings 4-6).

Although full of the miraculous element, the evident purpose is to teach great moral and spiritual lessons, and it is unfortunate that its supernatural element has made this book the subject of infidel attack. But the facts, though extraordinary, are in no way contradictory or inconsistent. Indeed, Mr. Driver has well said that "no doubt the outlines of the narrative are historical." Christ spoke of Jonah and accredited it by likening his own death for three days to Jonah's three days in the fish's belly.

Analysis.

I. Jonah's First Call and Flight from Duty, Chs. 1-2.

1. The call, flight and punishment, 1:1-16.

2. The repentance and rescue, 1:17-2:10 (end).

II. Jonah's Second Call and Preaching at Nineveh, Ch. 3.

1. His second call. 1-2.

2. His preaching against Nineveh. 2-4.

3. Nineveh repents, 5-9.

4. Nineveh is spared, 10.

III. Jonah's Anger and God's Mercy, Ch. 4.

1. Jonah's anger, 1-4.

2. The lessons of the gourd. 5-11.

For Study and Discussion. (1) The different elements of character noticeable in Jonah. (2) The dangers of disobedience, to self and to others. (3) The possibilities of influence for the man commissioned of God. Jonah's influence on the sailors and on Nineveh. (4) God's care for heathen nations (4-11), and its bearing upon the Foreign Mission enterprise. (5) The nature of true repentance and God's forgiveness. (6) The prophet, or preacher-his call, his message and place of service.

Micah.

The Prophet. His name means "who is the Lord?" and he was Moresheth. a small town of Gath. He was a younger contemporary of Isaiah and prophesied to both Israel and Judah during the time of Jotham, Ahaz and Hezekiah, kings of Judah; and of Pekah and Hoshea, the last two kings of Israel. He sympathized deeply with the common people, being moved by the social wrongs of his time (Ch. 2-3), and became the people's advocate and defender as well as their accuser. He clearly sets forth the wickedness of Judah and Israel, their punishment, their restoration and the coming Christ. As compared with Isaiah, he was a simple countryman, born of obscure parentage and recognized as one of the peasant classes, while Isaiah was a city prophet of high social standing and a counselor of kings.

The Great Truths of the Prophecy Are: (1) The destruction of Israel (1:6-7) (2) The desolation of Jerusalem and the temple (3:12 and 7:13). (3) The carrying off of the Jews to Babylon (4:10). (4) The return from captivity with peace and prosperity and with spiritual blessing (4:1-8 and 7:11-17). (5) The ruler in Zion (Messiah) (4:8). (6) Where and when he should be born (5:2). This is his great prophecy and is accepted as final in the announcement to Herod.

I. The Impending Calamity, Ch. 1.

II. The Sins That Have Brought on This Calamity. Chs. 2-3.

1. In their wickedness they refuse to hear the prophets and are led into captivity, 2:1-11.

2. The promised restoration, 2:12-13.

3. The sins of the rich and of those in authority. Ch. 3.

III. The Promised Restoration and Glory, Chs. 4-5.

1. The promised restoration of the city Zion, 4:1-5.

2. The restoration and glory of Israel, 4:6-13 (end).

3. The mighty messianic king to be given, Ch. 5.

IV. God's Controversy With Israel. Chs. 6-7.

1. God's charge and threat against them, Ch. 6.

2. In lamentation and patience the righteous must wait for a better time, 7:1-13.

3. God will have mercy and restore, 7:14-20.

For Study and discussion. (1) The several accusations and threatenings against Israel and Judah. (2) The different things mentioned to describe the coming prosperity of Israel and of the Messianic period. (3) The false authority of civil rulers, of moral leaders, of spiritual teachers.

Nahum.

The Prophet. His name means "consolation", and he was a native of Elkosh, a small town of Galilee. We do not know where he uttered his prophecy, whether from Philistia or at Nineveh. It is thought that he escaped into Judah when the Captivity of the Ten Tribe began and that he was at Jerusalem at the time of the Assyrian invasion.

The Prophecy. The date, if the above conclusions are to be relied upon, would be in the reign of Hezekiah, King of Judah, which would be between 720 and 698 B. C. Others put it between the destruction of Thebes, 664 B. C. and the fall of Nineveh, 607 B. C. claiming that it might be either during the reign of Josiah, 640-625 B. C. or in the reign of Manasseh, 660 B. C. The theme of the book is the approaching fall of Nineveh, the capital of Assyria, which held sway for centuries and has been regarded as the most brutal of the ancient heathen nations. The purpose, in keeping with the name of the author, was to comfort his people, so long harassed by Assyria, which was soon to fall and trouble them no more. The style is bold and fervid and eloquent and differs from all the prophetic books so far studied in that it is silent concerning the sins of Judah. It is a sort of outburst of exultation over the distress of a cruel foe, a shout of triumph over the downfall of an enemy that has prevented the exaltation of the people of Jehovah.

Analysis.

I. The Doom of Nineveh Pronounced, Ch. 1.

II. the Siege and Fall of Nineveh, Ch. 2.

III. The Sins Which Will Cause Nineveh's Ruin, Ch. 3.

For Study and Discussion. (1) The striking features of the Divine character seen in the book. How many in 1:2-3? (2) The description of Nineveh-not only her wickedness, but her energy and enterprise. (3) The doom predicted for Nineveh-analyze the predictions to the different things to which she is doomed. (4) Pride as a God-ward sin and its punishment. (5) Cruelty, The man-ward sin and its punishment.

Habakkuk.

The Prophet. His name means "embracing," and he very likely was a contemporary of Jeremiah and prophesied between 608 B. C. and 638 B. C. at a time of political and moral crisis. He may have been a Levite connected with the Temple music.

The Prophecy. As Nahum prophesied the fall of Assyria for its oppression of Israel, Habakkuk tells of God's judgments upon the Chaldeans because of their oppression. The style is poetical and displays a very fine imagery. (1) There is a dialogue between the prophet and the Divine ruler. (2) There is a prayer or psalm which is said not to be excelled in any language in the grandeur of its poetical conceptions and sublimity of expression.

Its purpose grew out of the fact that they were no better off under the rule of Babylon (Chaldeans) which had overthrown Assyria than they were formerly while Assyria ruled over them. It intended to answer the questions: (1) How could God use such a wicked instrument as the Chaldeans (Barbarians) to execute his purposes? (2) Could the Divine purpose be justified in such events? God's righteousness needed vindicating to the people. (3) Why does wickedness seem to triumph while the righteous suffer? This is the question of Job, applied to the nation.

Analysis.

I. The Problem of the Apparent Triumph of Sin, Ch. 1.

1. Why does sin go unpunished? 1-4.

2. God says he has used the Chaldeans to punish sin, 5-11.

3. Are they confined to evil forever, 12-17.

II. The Impending Punishment of the Chaldeans, Oh. 2.

1. Waiting for the vision, 1-3.

2. Vision of five destructive woes, 4-20.

III. An Age of Confidence in God, Ch.3.

1. Prayer of the disquieted prophet, 1-2.

2. Past history has shown that God will finally destroy Israel's enemies, 3-15.

3. The prophet must joyously trust God and wait when in perplexity, 16-19.

For Study and Discussion. (1) The morals of the people. (2) The character and deeds of the Chaldeans. (3) The Universal supremacy of Jehovah. (4) The proper attitude amid perplexing problem. (5) Faith and faithfulness as a guarantee of supremacy and life.