Historic Interest. The book is not without a general historical interest. Ahasuerus, the king of Persia, is usually identified with Xerxes (485-465 B.C.); and the capricious and self-indulgent temper of the monarch, as depicted in Esther, corresponds to his character as presented in Herodotus. The description of Persian customs is regarded as accurate. The Jews who had been carried away to the East by Assyrian and Babylonian conquerors most of whom never returned to Canaan are represented as retaining their distinctive national customs and exclusiveness. "There is a certain people," so Haman tells Ahasuerus, "scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's law."1

The book of Esther has given rise to much discussion. There are some biblical scholars who question its right to a place in the sacred canon. But the book has always been held in high honor by the Jews; and for its literary art and general historic interest, as well as for its underlying religious faith, we may well be thankful that it has been retained in the Old Testament collection of writings.

RESEARCH WORK

I AND 2 KINGS

The circumstances of Solomon's appointment as king, 1 Kings 1.
The final charge and death of David, 1 Kings 2: I-II.

The punishment of various evil-doers, 1 Kings 2:12–46.
The celebrated choice of Solomon, 1 Kings 3:5-15.

His famous judgment between two women, 1 Kings 3:16–28.
The magnificent court of Solomon, 1 Kings 4.

1 Esther 3:8.

His relations with Hiram of Tyre, 1 Kings 5.
The building of the temple, 1 Kings 6.
Other works of architecture, 1 Kings 7.

The formal dedication of the temple, 1 Kings 8.
The visit of the queen of Sheba, 1 Kings 10.

The closing years of Solomon's reign, 1 Kings II.
Revolt of the ten tribes under Jeroboam, 1 Kings 12.

Reign of Jeroboam, 1 Kings 13, 14.

The story of Elijah, 1 Kings 17–19; 2 Kings 1.

The criminal seizure of Naboth's vineyard, 1 Kings 21.

The story of Elisha, 2 Kings 1-9.

The healing of Naaman, the leper, 2 Kings 5.

Destruction of Baal worshippers by Jehu, 2 Kings 10:18-28.

The wicked reign of Athaliah, 2 Kings 11.

Overthrow of the kingdom of Israel, 2 Kings 17.

Notable reign of Hezekiah, 2 Kings 18-20.

Finding the book of the law, 2 Kings 22.
Religious reform under Josiah, 2 Kings 23.
The overthrow of Jerusalem, 2 Kings 24, 25.

I AND 2 CHRONICLES

Various genealogies, 1 Chron. 1–9.

A brief account of Saul, 1 Chron. 10.

The career of David, 1 Chron. 11-22.

Elaborate provision for the temple services, 1 Chron. 23-26. Solomon's choice of wisdom, 2 Chron. 2.

The construction of the temple, 2 Chron. 2, 3.

Solomon's prayer at the dedication, 2 Chron. 6:12-42.

Other religious ceremonies, 2 Chron. 7.

Visit of the queen of Sheba, 2 Chron. 9:1-12.

Revolt of the ten tribes, 2 Chron. 10.

Reign of Rehoboam, 2 Chron. 11, 12.

Reign and reforms of Asa, 2 Chron. 15, 16.

Righteous reign of Jehoshaphat, 2 Chron. 17-20.
The cruelty and death of Athaliah, 2 Chron. 22, 23.
The religious reforms of Hezekiah, 2 Chron. 29–31.
His relations with Sennacherib, 2 Chron. 32.
The upright reign of Josiah, 2 Chron. 34, 35.
The fall of Jerusalem, 2 Chron. 36.

EZRA

The proclamation of Cyrus and its results, Ezra 1, 2.

The rebuilding of the temple, Ezra 3.

Opposition and delay, Ezra 4.

The completion of the temple, Ezra 5, 6.

Ezra's visit to Jerusalem, Ezra 7, 8.

Religious reforms inaugurated by Ezra, Ezra 9, 10.

NEHEMIAH

Nehemiah's removal to Jerusalem, Neh. 1, 2.
The rebuilding of the walls, Neh. 3, 4.
A social reform relieving the poor, Neh. 5.
The plottings of enemies, Neh. 6.

A religious revival, Neh. 8, 9.

Distribution of the returning Jews, Neh. 11.
Religious reforms, Neh. 13.

ESTHER

The feast of Ahasuerus or Xerxes, Esther 1.
The Jewish maiden chosen queen, Esther 2.
The vengeful decree obtained by Haman, Esther 3.
The queen agrees to attempt a rescue, Esther 4.
The king and Haman at a banquet, Esther 5.

The reward of Mordecai, Esther 6.

Haman hanged on his own gallows, Esther 7.
The Jews defend themselves, Esther 8, 9.
Institution of the feast of Purim, Esther 9: 20-32.

CHAPTER VIII

STUDIES IN THE POETICAL BOOKS OF JOB AND PSALMS

Introduction. The principle of Hebrew poetry, which is found in a varied parallelism, has been considered in a previous chapter. We now enter upon a study of the distinctly poetical books, which include Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. The ancient Hebrew race did not produce a great epic. It did not create a theatre for the representation of dramatic masterpieces; yet it produced a moral drama that deserves to be compared with the greatest literary productions of antiquity. Its didactic poetry embodies deep practical wisdom, while its lyrical verse is to-day a source of delight and spiritual strength to multitudes in Europe and America.

The poetic literature of the ancient Hebrews reveals to us a new aspect of their life and culture. For the most part their poetry is of a deep religious tone; yet the religion embodied in it is chiefly spiritual. In place of the external and ritual ceremonies of the tabernacle and temple, we find the soul of the sacred poet standing in close personal relations with his Maker. Without the intervention of a mediating priesthood, he boldly says, as in the 23d Psalm: "The Lord is my shepherd; I shall not He maketh me to lie down in green pastures; He leadeth me beside the still waters."

want.

Furthermore, the literary culture and art exhibited in the poetry of the Old Testament is surprising. Its sustained excellence of thought and its admirable artistic form must be regarded as the fruitage of a long period of

intellectual development. It was no sudden growth; it sprang from a vigorous culture that was rooted for centuries in Babylonian and Egyptian civilization.

The Book of Job. The book of Job, though not intended for representation on the stage, is nevertheless a dramatic poem. It has its dramatis persona; namely, the patriarch hero after whom the work is named, his three well-meaning but narrow-minded friends, Eliphaz, Bildad, and Zophar; the young, gifted, and irrepressible Elihu; and last of all the Lord Himself, who sublimely speaks from the midst of a whirlwind. In place of outward action, we have the movement of thought, and the excitement and conflict of debate.

The book is devoted to a discussion of the great problem of human suffering in its relation to God's government of the world. We are constantly astonished at the sweep of knowledge, particularly of natural phenomena, which the speakers in turn display. The drama is recognized by the ablest critics as a masterpiece of human genius.1 Carlyle, in characteristic phrase, calls it "a noble book; all men's book! It is our first, oldest statement of the never ending problem,man's destiny, and God's ways with him here in this earth. And all in such free, flowing outlines; grand in its sincerity, in its simplicity; in its epic melody, and repose of reconcilement." 2

General Outline. Though there are minor points of difficulty in the arrangement of the book, its general plan is very simple. It consists of five parts as follows:

1" Job, like Spenser, should be the poet of poets; but though Goethe has imitated him in royal fashion, and here and there other poets such as Dante may offer allusions, yet Milton is the only poet who seems to have absorbed Job. "Paradise Regained" is in both form and contents a free imitation of the book of Job.”—T. K. CHEYNE, "Job and Solomon; or, the Wisdom of the Old Testament," p. 112. 2 Carlyle, "Heroes and Hero-Worship," Sect. 2.