Genesis - Introduction

      JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chieflyin the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Judges 9:35 with 2 Samuel 11:21), as well as the conquest of Jerusalem by David (compare Judges 1:21 with 2 Samuel 5:6). Its author was in all probability Samuel, the last of the judges (see Judges 19:1 Judges 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after' David's establishment as king in Israel (see Judges 18:31). It is afragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Judges 4:2 ; 6:14 with 1 Samuel 12:9-12 ; Judges 9:53 with 2 Samuel 11:21 ; Judges 7:25 with Psalms 83:11 ; compare Judges 5:4 Judges 5:5 with Psalms 7:5 ; Judges 13:5 ; 16:17 with Matthew 2:13-23 ; Acts 13:20 ; Hebrews 11:32).

      RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Ruth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Ruth4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is at tested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [ Matthew 1:5 ].

      THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Chronicles 29:29. Commentators, however, are divided about this, some supposing that the statements in 1 Samuel 2:26 ; 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1 Samuel 6:18 ; 12:5 ; 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1 Samuel 13:14 in Acts 13:22, and 2 Samuel 7:14 in Hebrews 1:5), as well as in many ofthe Psalms.

      THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1 Kings 17:9 ; 2 Kings 5:14 with Luke 4:24-27 ; 1 Kings 10:1 with Matthew 12:42).

      THE FIRST AND SECOND BOOKS OF CHRONICLESwere also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagintthe title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROMEhas well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Matthew 1:1-16 ; Luke 3:23-38; compare 2 Chronicles 19:7 with 1 Peter 1:17 ; 2 Chronicles 24:19-21 with Matthew 23:32-35).

      EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezra 5:4 , where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates (Ezra 5:3). The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezrais rejected as apocryphal.

      NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

      ESTHER derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect amemorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the most importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.