(2) Why do the righteous suffer and why does sin go unpunished? (3) Does G.o.d really care for and protect his people who fear him? (4) Is adversity and affliction a sign that the sufferer is wicked? (5) Is G.o.d a G.o.d of pity and mercy!

The Argument. The argument proceeds as follows: (1) There is a conference between G.o.d 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 G.o.d wrongly while vindicating himself and a.s.serts that suffering instructs us in righteousness and prevents us from sinning. (6) G.o.d 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 G.o.d 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 G.o.d. (7) Job prays and is restored.

Purpose. The purpose of the book, then, is to justify the wisdom and goodness of G.o.d 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 G.o.d 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 G.o.d-he said to G.o.d, "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 G.o.d.

a.n.a.lysis.

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 G.o.d, 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 G.o.d, 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 G.o.d's sight, (c) The impossibility of man, by wisdom, apart from grace, finding G.o.d. (3) Concerning G.o.d, 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 pa.s.sages especially worthy of remembering.

Chapter XIII.

Psalms and Proverbs.

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 pa.s.sion for truth and righteousness and as showing forth the nearness of our relation to G.o.d.

The Subjects of the Psalms. It is very difficult to make any sort of cla.s.sification of the Psalms and any cla.s.sification 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 cla.s.sification 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 G.o.d. (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 G.o.d 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 G.o.d.

a.n.a.lysis.

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 G.o.d 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 G.o.d 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 subst.i.tuted 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.

a.n.a.lysis.

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 G.o.d 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.