Books of the Holy Bible

 

 

 

 

OLD TESTAMENT

 

GENESIS – This book is called Berescheth, i.e. "In the beginning", by the Hebrews; and Genesis, i.e. "Generation", by the Greeks; because it begins with the history of the creation of the world. It contains a history of two thousand three hundred and sixty years, from the beginning of the world to the death of the patriarch Joseph; the truth of all which it was not difficult for Moses to know, because it came down to his time through but a very few hands. For from Adam to Noah, there was but one man (Methuselah) who lived so long as to see them both. And so it was from Noah to Abraham; Shem conversed with both: As Isaac also did with Abraham and Joseph; from whom these things might easily be conveyed to Moses by Amram, who lived a long while with Joseph. We have here an authentic account of the creation of the world; the original innocence, and fall of man; the propagation of the human species; the rise of religion; the invention of the arts; the deluge; the restoration of the world: the division and peopling of the earth; the origin of nations and kingdoms; and the genealogy of the patriarchs from Adam to the grandsons of Jacob.

EXODUS – The Greek translators called this book Exodus, which signifies a going out, because it begins with the story of the going out of the children of Israel from Egypt. This book gives us:

1. The accomplishment of the promises made before to Abraham, to chapter 19, and then,

2. The establishment of the ordinances which were afterwards observed by Israel: thence to the end. Moses in this book begins, like Cæsar, to write his own commentaries: and gives us the history of those things which he was himself an eye and ear witness of. There are more types of Christ in this book than perhaps in any other book of the Old Testament. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament.

LEVITICUS – This book containing the actions of about one month's space, acquaints us with the Levitical ceremonies used after the tabernacle was erected in the wilderness, and is therefore called Leviticus. The records of even those abrogated laws are of use to us, for the strengthening our faith in it, as the Lamb slain from the foundation of the world; and of the increase of our thankfulness to God, for freeing us from that heavy yoke.

NUMBERS – This book is thus entitled, because of the numbers of the children of Israel, so often mentioned therein; an eminent accomplishment of God's promise to Abraham, that his seed should be as the stars of heaven for multitude. It also relates two numberings of them; one at mount Sinai, chap.i. the other thirty-nine years after. And there are not three men of the same in the last account that were in the first. This book is almost equally divided between histories and laws intermixed. An abstract of much of this book we have in a few words, Psa.xcv.10, forty years long was I grieved with this generation; and an application of it to ourselves. Let us fear lest we come short! (Hebrews 4:1)

DEUTERONOMY – The Greek interpreters call this book "Deuteronomy", that is, "The second law", or "A second edition of the law"; because it is a repetition of many of the laws, (as well as much of the history) contained in the three foregoing books. They to whom the first law was given were all dead, and a new generation sprung up, to whom God would have it repeated by Moses himself, that it might make the deeper impression upon them. – It begins with a brief rehearsal of the most remarkable events, that had befallen them since they came from mount Sinai. In the fourth chapter begins a pathetic exhortation to obedience: From the 12th to the 27th are repeated many particular laws, enforced in the 27th and 28th, with promises and threatening, which are formed into a covenant, chapters 29-30. Care is taken in chapter 31 to perpetuate the remembrance of these things among them, particularly by a song, chapter. 32 concluded with a blessing, chapter 33. All this was delivered by Moses to Israel, in the last month of his life.

JOSHUA – In this book and those that follow to the end of Esther, we have the history of the Jewish nation. These books, to the end of the Second Book of Kings, the Jewish writers call The first book of the prophets: as being wrote by prophets, men divinely inspired. Indeed it is probable they were collections of the authentic records of the nation, which some of the prophets were divinely directed and assisted to put together. It seems the substance of the several histories was written under divine direction, when the events had just happened, and long after put into the form wherein they stand now, perhaps all by the same hand.

JUDGES – This book contains the history of the Israelites under the Judges, which lasted two hundred and ninety-nine years, as follows:

Under Othniel, forty; under Ehud, eighty; under Barak, forty; under Gideon, forty; under Abimelek, three; under Tola, twenty-three; under Jair, twenty-two; under Jephtha, six; under Ibzan, seven; under Elon, ten; under Abdon, eight; under Samson, twenty.

As for the years of their servitude, they coincide with the years of some or other of the Judges. It is not improbably supposed that the prophet Samuel was the penman of this book.

RUTH – This short history fitly follows the book of Judges, the events related therein happening in the time of the Judges. It was probably wrote by Samuel. The design of it is:

1. To lead us to Providence, acknowledging God in all our ways, and

2. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book.

1 SAMUEL – This book and the following bear the name of Samuel (though he wrote only a part of the former, and some other of the prophets, perhaps Nathan, the rest) because they contain first, a large account of Samuel, and then the history of the reigns of Saul and David, who were both anointed by him.

2 SAMUEL – This book is the history of the reign of David. It gives us an account of his triumphs and his troubles. In many instances, he appears as a great and a good man: yet it must be confessed he had great vices: so that his honor shines brighter in his Psalms than in his annals.

1 KINGS – The two books of Samuel are an introduction to the two books of Kings, as they relate the original of the royal government in Saul, and of the royal family in David. These two books give us an account of David's successor Solomon, the division of his kingdom, and the several kings of Israel and Judah down to the captivity. And in these, special regard is had to the house of David, from which Christ came. Some of his sons trod in his steps, and their reigns were usually long; whereas those of the wicked kings were usually short: so that the state of Judah (in Israel all the kings were wicked) was not so bad as it would otherwise have been.

2 KINGS – The former book of Kings had an illustrious beginning in the glory of the kingdom of Israel. This has a melancholy conclusion, in the desolations of that kingdom first, and then of Judah. Here is Elijah fetching fire from heaven: Elisha working many miracles: Hazael anointed, for the correction of Israel; Jehu, for the destruction of the house of Ahab, and of Baal: The reigns of several kings, both of Judah and Israel: The captivity of the ten tribes: The glorious reign of Hezekiah; the wicked reign of Manasseh; the good one of Josiah; and the destruction of Jerusalem by the king of Babylon.

1 CHRONICLES – The chief design of these books is, to complete the history of the kings of Judah; to gather up fragments of sacred history, which were omitted in the books of Samuel and Kings; to explain some passages there mentioned, and to give an exact account of the genealogies. This was then a work of great necessity, to preserve the distinction of the tribes and families; that it might appear, Christ came of that nation, tribe, and family, of which he was to be born. And this account, having been hitherto neglected, is most seasonably mentioned in these books, compiled by Ezra after the captivity, because this was to be, in a manner, the last part of the sacred history of the Old Testament. If many things herein are now obscure to us, they were not so to the Hebrews. And all the persons here named were known to them, by those exact genealogies which they kept in their several families, and in public registers.

2 CHRONICLES – This book begins with the reign of Solomon, continues the history of the kings of Judah to the captivity, and concludes with the fall of that illustrious monarchy and the destruction of the temple. We had the history of the house of David before, intermixed with that of the kings of Israel; but here we have it entire: much is repeated here which we had before; yet many passages are enlarged on, and divers added which we had not before, especially relating to religion.

EZRA – The history of this book is the accomplishment of Jeremiah's prophecy, concerning the return of the Jews out of Babylon, at the end of seventy years, and a type of the accomplishment of the prophecies in the Revelation, touching the deliverance of the Gospel Church from spiritual Babylon. Ezra preserved the records of that great revolution, and transmitted them to the church in this book. It gives us an account of the Jews' return from their captivity (chapters 1-2). Of the building of the temple, notwithstanding the opposition it met with (chapters 3-6); of Ezra's coming to Jerusalem (chapters 7. 8); and of his obliging those that had married strange wives to put them away (chapters 9-10).

NEHEMIAH – This book continues the history of the children of the captivity, the Jews lately returned out of Babylon. We have a full account of Nehemiah's labors for them, in these his commentaries: wherein he records not only the works of his hands, but the very workings of his heart, inserting many devout reflections and ejaculations, which are peculiar to his writing. Twelve years he was the tirshatha, or governor of Judea, under the same Artaxerxes that gave Ezra his commission.

ESTHER – Both Jews and Christians have generally supposed Mordecai to be the writer of this book, which shews the care God had given over those Israelites, who were still scattered among the heathens. It is the narrative of a plot to cut off all the Jews, disappointed by a wonderful concurrence of providences. The name of God is not found in this, book; but the finger of God is, directing so many minute events for the deliverance of his people: The particulars are very encouraging to God's people, in the most difficult and dangerous times.

JOB – The preceding books of scripture are, for the most part, plain and easy narratives, which he that runs may read and understand but in the five poetical books, on which we are now entering, Job, Psalms, Proverbs, Ecclesiastes, and Solomon's Song, are many things hard to be understood. We are certain, that the book of Job is a true history. That there was such a man as Job, undeniably appears, from his being mentioned by the prophet, together with Noah and Daniel and Ezekiel 14. We are sure also that this book is very ancient, probably of equal date with the book of Genesis itself. In this noble poem we observe the following;

1. A monument of primitive theology

2. A specimen of gentile piety: for Job was not of the promised seed, no Israelite, no proselyte

3. An exposition of providence, and a clear solution of many difficult passages therein:

4. A great example of patience and close adherence to God in the deepest calamities: and

5. An illustrious type of Christ, emptied and humbled, in order to his greater glory.

PSALMS – We have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. It is called the Psalms (in Hebrew "Tehillim", which properly signifies "Psalms of Praise"), because many of them are such; but Psalms is a more general word, meaning all poetical compositions fitted to be sung. It is a collection of all the Psalms that were divinely inspired, composed at several times, by different persons, and on various occasions: and here put together, without any dependence on each other. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. There is little in the book of Psalms of the ceremonial law. But the moral law is all along magnified and made honorable; and Christ, the foundation, corner, and top-stone of all religion, is here clearly spoken of; both his sufferings, with the glory that should follow, and the kingdom he should set up in the world.

PROVERBS – We have here a new way of writing, wherein divine wisdom is taught us in proverbs or short sentences, which contain their whole design within themselves, and are not connected with one another. And these proverbs of Solomon are not merely a collection of the wise sayings which had been formerly delivered, but were the dictates of the Spirit of God in Solomon: so that it is God by Solomon that here speaks to us. I say, to us,: for St. Paul says, The exhortation speaks to us, as unto children The scope of all is, to direct us to order our conversation, that we may see the salvation of God.

ECCLESIASTES – The author of this book was Solomon, as is manifest both from the common consent of both Jewish and Christian writers, and from the express words of the first verse. That he wrote it in his old age is more than probable from divers passages in it: and that it was written by him, as a public testimony of his repentance and detestation of those wicked courses to which he had before addicted himself: wherein he followed the example of his father David, who, after his sad fall, penned the fifty-first psalm. There are some passages in it which seem impious; but it must be considered that it is in part dramatical; that Solomon speaks most things in his own name, but some things in the names of ungodly men. The design of it is, to describe man's true happiness, and the way leading to it: and to shew, that it is to be had only in the fear of God and obedience to his laws, which alone can give a man a cheerful enjoyment of his present comforts, and assurance of his everlasting happiness.

SONG OF SOLOMON – The form of this book is dramatical, wherein several parts are uttered in the name of several persons, who are chiefly the bridegroom and the bride, and the friends or companions of the one, and of the other. Nor is it declared what or when each of them speaks but that is left to the observation of the intelligent reader. The design of the book in general is to describe the love and happy marriage of two persons, but it is not to be understood concerning Solomon and Pharaoh's daughter, (although the occasion may be taken from that, or rather he makes an allusion to that) but concerning God, or Christ, and his church and people. This is sufficiently evident from the descriptions of the bridegroom and bride, which are such as could not with any decency be used or meant concerning Solomon and Pharaoh's daughter. There are many expressions and descriptions, which being applied to them, are absurd and monstrous. Hence it follows, that this book is to be understood allegorically concerning that spiritual love and marriage which is between Christ and his church, in the various conditions to which it is liable in his world.

ISAIAH – The holy prophets, whose writings are contained in the sacred scriptures, are sixteen. Of these Isaiah is first in place, and as may seem probable, in time also. It is certain he was a contemporary with Hosea. Compare Isaiah 1:1. with Hosea 1:1. The Jews tell us that he was of the blood royal of Judah. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He so evidently and fully describes the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth Evangelist. And it is observed that there are more quotations in the New Testament taken out of Isaiah, than out of all the other prophets.

JEREMIAH – Jeremiah, though a physician, could not save a dying state, their disease prevailing against every remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother's womb (chapter 1: 5) in a very evil time, though the people afterward proved much worse upon the death of that good king. He threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He also, notwithstanding his dreadful threatening, intermixes divers comfortable promises of the Messiah, and the days of the gospel; he denounces also heavy judgments against the heathen nations, that had afflicted God's people, both such as were near, and also more remote. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly carried into Egypt where (after he had prophesied from first to last between forty and fifty years) he probably died; some say he was stoned to death.

LAMENTATIONS – This book in Greek, Latin, and English, has its name from the subject matter of it, which is Lamentation. But in the Hebrew it takes its name from the first word of the book, as the five books of Moses do. – That it was wrote by Jeremiah none can question, because in the Hebrew it is styled the Book of Jeremiah. It is made up of complaints of the lamentable condition of the Jews; petitions to God for mercy; and prophecies both of their better estate, and the ruin of their enemies. The whole book lets us see from what an height of dignity, to what a depth of misery sin may bring a nation, how much soever interested in God; and directs us to our duty in a state of affliction.

EZEKIEL – The prophecies of this book were spoken and written in Babylon, to the Jews who were captive there. Ezekiel prophesied in the beginning of their captivity, to convince them, when they were secure and unhumbled; Daniel in the end of it, to comfort them, when they were dejected and discouraged. – There is much in this book which is very mysterious, especially in the beginning and latter end of it. But though the visions are intricate, the sermons are plain and the design of them is, to shew God's people their transgressions. And though the reproofs and threats are very sharp, yet toward the close we have very comfortable promises, to be fulfilled in the kingdom of the Messiah, of whom indeed Ezekiel speaks less than almost any of the prophets.

DANIEL – Daniel was of the tribe of Judah, and it is thought, of the royal family. He lived a ling and active life in the courts and councils of some of the greatest monarchs the world ever had. It is generally supposed he lived to be very old, and died at Shushan in Persia. The first chapter of this book, and the three first verses of the second are in Hebrew: and so are the four last chapters: the rest of the book is in Chaldee. Daniel continues the holy story, from the first taking of Jerusalem by the Chaldean Babel, till the last destruction of it by Rome, the mystical Babel.

HOSEA – Hosea was the first of all the writing prophets, somewhat before Isaiah. And he is the most obscure of all, which arises from his concise and sententious style, peculiar to himself. He continued very long a prophet; the Jews say, he prophesied near fourscore and ten years. So that he foretold the destruction of the ten tribes, when it was at a great distance; and lived himself to see and lament it. The scope of his prophecy is, to reprove sin, and denounce judgments against a people that would not be reformed. Many passages in the prophecies of Jeremiah and Ezekiel seem to be borrowed from it.

JOEL – Joel speaks of the same judgments that Amos does; whence it is probable, they appeared around the same time. Amos in Israel, and Joel in Judah. Amos prophesied in the days of Jeroboam the Second (Amos 7:10) – In this prophecy:

1. The desolation made by armies of insects is described.

2. The people are called to repentance.

3. Promises of mercy are made to the penitent, and of the pouring out of the Spirit in the latter days.

4. The cause of God's people is pleaded against their enemies, and glorious things are spoken of the Gospel-Jerusalem.

AMOS – Amos was contemporary with Hosea, Joel, and Isaiah, and prophesied a little sooner than Isaiah. His style is frequently concise and sententious, which makes it somewhat obscure. He brings many reproofs, allusions and arguments from his country-employment. But they are filled with admirable skill and beautiful with an inimitable eloquence. He begins with threats against the neighboring nations. Then calls Israel to an account for their idolatry, ingratitude and incorrigibleness. He calls them to repentance, foretells the desolations that were coming upon them, declares some particular judgments, and after other reproofs and threats, concludes with a promise of the Messiah.

OBADIAH – Who Obadiah was, does not appear, neither the exact time when he prophesied. It is generally thought he was contemporary with Hosea, Joel, and Amos. This prophecy contains first, Threats against Edom; and secondly, Gracious promises to Israel.

JONAH – Probably Jonah himself was the penman of this book. In 2 Kings 14:25, we find, that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulon. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the Second. We have here a remarkable instance of God's mercy toward repenting sinners. And in Jonah we have a most remarkable type of our Lord's burial and resurrection.

MICAH – Micah was contemporary with Isaiah, and began to prophecy a little after him. What we find here in writing, is an abstract of what he preached, during the reign of three kings. The scope of all is

1. To convince Israel and Judah of their sins, and of the judgements of God ready to break in upon them; and

2. To comfort the righteous with promises of mercy and deliverance, especially with an assurance of the coming Messiah.

NAHUM – Nahum prophesies wholly of the destruction of Nineveh. He is supposed to have lived in the time of Hezekiah, and to have prophesied after the captivity of Israel, by the king of Assyria; which was in the ninth year of Hezekiah, five years before Sennacherib's invading Judah.

HABAKKUK – It is probable, Habakkuk lived and prophesied in the reign of king Manasseh. His book is a mixture of the prophet's addresses to God in the peoples name, and to the people in God's name. The whole particularly refers to the invasion of the land of Judah by the Chaldeans: but it is of general use, especially to those who are tempted, concerning the prosperity of bad, and the troubles of good men.

ZEPHANIAH – Zephaniah was the last of the minor prophets before the captivity. He is thought to have been the great-grandson of Hezekiah, and was contemporary with Jeremiah and Ezekiel. He foretells the captivity of Judah by the Chaldeans, sets their sins in order before them, calls them to repentance, threatens the neighboring nations, and gives encouraging promises of their return.

HAGGAI – Nine of the twelve minor prophets preached before the captivity; but the three last, sometime after it. Haggai and Zechariah appeared around the same time, eighteen years after the return, and encouraged the people to re-build the temple. – Haggai's prophecies were delivered within four months, in the second year of Darius; but we have Zechariah's prophecies dated above two years after. They both prophesied of Christ. Haggai speaks of him as "the glory of the latter house", Zechariah as "the man, the branch." In them the light of the morning-star shone brighter than in the foregoing prophecies, as they lived nearer the time of the rising of the Sun of Righteousness.

ZECHARIAH – Zechariah prophesies more particularly concerning the Messiah than Haggai had done. In the five first verses of his prophecy, he declares the scope of it. Thence to the sixth chapter he relates the visions he saw, and the instructions he received by them. He shews the Jews their present duty, and encourages them to hop for God's favor. He reproves for sin, threatens the impenitent, and encourages them that feared God with gracious promises.

MALACHI – Though Malachi be the last of the prophets, and in him prophecy ceased: yet the spirit of prophecy shines as clear, as strong, as bright, in him as in any that went before. The Jews call him "the seal of prophecy", because in him the succession of prophets came to a period: God wisely ordering, that prophecy should cease, some ages before the Messiah came, that He might appear the more conspicuous, and be the more welcome. Haggai and Zechariah were sent to reprove the people for delaying the re-building the temple: Malachi to reprove them for their neglect of it, now it was built, and for their profanation of the temple-service. And the sins he reproves are those complained of by Nehemiah, with whom he is supposed to have been contemporary. And now prophecy was to cease, he speaks more clearly of the Messiah, than any other of the prophets had done.

 

END of the OLD TESTAMENT