1 and 2 Kings
Here we have the reign of Solomon, the establishment of Israel in peace, and the building of the Temple, the figure of the great Son of David. This fails, looked at historically, in Rehoboam; and then the book of Kings is the history, not of Judah, but of Israel, with sufficient notices of Judah to carry on the history. You get the intervention of God by prophets in Elijah and Elisha, in mercy, in the midst of Israel, who had left the Temple, one being a testimony to Israel on the ground of their responsibility, the other in resurrection-power.
First and Second Kings continue the history in Judah till the captivity, and then Lo-ammi was written on the nation. There are, of course, many details—various characters of faith, and so on, as Hezekiah of faith, Josiah of obedience, Jehoshaphat of piety, but never through association with the world for success.
1 and 2 Chronicles
give us the history of the family of David—ending, of course, like the former, with the Babylonish captivity.
1 Chronicles is David himself. At the close, David has the pattern of everything by the Spirit, and leaves it to Solomon to execute.
2 Chronicles is David’s posterity.
Chronicles are more connected with the establishment of the kingdom on earth, Kings more figurative of what is heavenly.
In the Temple in Chronicles there is a veil (2 Chron. 3:14), in Kings not. The veil will not be rent for Israel in the Millennium.
Ezra
The re-establishment of the Temple and divine service according to the law, while waiting for the Messiah. But then there is no ark, no Urim, or others. It was an empty Temple.
Nehemiah
The re-establishment of the civil society and state under the Gentiles.
Esther
The providential care of Israel when God is hidden from them, while Lo-ammi is written on them. He takes care of them while He is hidden from them and does not own them. God’s name is never mentioned. The Gentile queen fails to show her beauty, and the Jewish bride supersedes her.
Job
The possibility of the relationship of a man with God, in the great conflict referring to good and evil between God and the power of darkness; and that connected with the discipline of saints, in contrast with the alleged present righteous government of the world by God; the necessity of a Mediator being intimated, not unfolded; the power of Satan over the world made known, and his character as accuser of the brethren pointed out. God is seen as the originator of all (not of the accusations themselves, I need hardly say, but of the whole process) for the purpose of blessing His people; the whole being without any dispensational reference, while the conscience is thoroughly searched in those He blesses. You get in Elihu the wisdom of God in His Word (Christ really), and then you have the power of God (also Christ) in God answering out of the whirlwind. The book may be regarded as typical of Israel, inasmuch as it is in Israel that these ways of God are shown.
Psalms
The Spirit of Christ working and developing itself in the remnant of Israel in the latter day; only therewith showing the personal part He has taken, whether to lay the ground for them, or to exercise sympathy with them; continuing on up to the border of the Millennium, but not entering into it except prophetically. They are divided into five books.
Proverbs
The wisdom of God showing its path to man, in contrast with the corruption and violence in man. The first eight chapters give us the principle, showing Christ as wisdom; the remainder enter into details. It is to man in a remarkable way. A man of the world escapes by knowing the crookedness of the world: this book enables a man to escape without knowing it—wise in that which is good, simple concerning evil.
Ecclesiastes
is the result of the research after happiness under the sun: adding, that man’s wisdom, as man, is God’s law.
(Continued)