Ebe fHleesaoes of 
 Clbf Bible 
 
 ©anbcrsr 
 M lB?ent 
 
* OCT 10 1901 * 
 
 Oivisi« ). 
 
 Section .,1,1;'^ 5 /o 
 
 N©.«. U,A 
 
Z\)c /iBessa^es ot tbe Bible 
 
 EDITED BY 
 
 Professor Frank K. Sanders, Ph.D., of Yale University, and 
 Professor Charles F. Kent, Ph.D., of Yale University. 
 
 Messrs. Charles Scribner's Sons take pleasure in announcing 
 that they have in course of preparation a series of hand-books which 
 will enable every reader of the Bible to appreciate and to obtain a 
 mastery of the essential facts and teachings contained in it. 
 
 This series is not a substitute for the Bible, but an aid to the rev- 
 erent, appreciative, and enthusiastic reading of the Scriptures; in 
 fact it will serve the purpose of an 
 
 ORIGINAL AND POPULAR COMMENTARY 
 ON THE BIBLE. 
 Technicalities and unsettled questions will be, as far as possible, 
 ignored. Each volume will be prepared by a leading specialist and 
 will contain such brief introductions as serve to put the reader into 
 intelligent relation to the general theme treated. The editorial re- 
 arrangement of the order of the Biblical books or sections will repre- 
 sent the definite results of sober scholarship. 
 
 I. Ubc /TOcssages of tbe Earlier propbets. {Ready.) 
 
 II. Ube /Messages of tbe Xater propbets. {Ready.) 
 
 III. Ube /iDessages of tbe Xaw ©ivers. (/« Preparatioti.) 
 
 IV. Ube /Messages of tbe propbetic an^ prieetl? iDisa 
 
 torians. {Ready.) 
 V. Ube /IDessages of tbe psalmtstg. {In Preparation.) 
 
 VI. Ube /iDessages of tbe Sages. 
 VII. Ube ilDessages of tbe Dramatic poets. 
 
 {In Preparation.) 
 
 VIII. Ube /IDessages of tbe Bpocal^ptic TlClriters. 
 IX. Ube /Cessages of ^esus accorfiing to tbe Ssnops 
 
 tiStS. {Ready. ) 
 
 X. Ube /IDessages of ^esus accorMng to ^obn. 
 XI. Ubc /IDessages of Paul. {Ready.) 
 XII. Ube /Messages of tbe Hpostles. {Ready.) 
 
Zhc flPeggageg of tbe JBible 
 
 EDITED BY 
 
 Professor Frank K. Sanders, Ph.D. 
 
 of Yale University 
 AND 
 
 Professor Charles F. Kent, Ph.D. 
 
 of Yale University 
 VOLUME IV 
 
 THE MESSAGES OF THE PROPHETIC AND 
 PRIESTLY HISTORIANS 
 
Ul)c /IPessageg of tbe Bible 
 
 THE MESSAGES OF THE 
 
 PROPHETIC AND 
 
 PRIESTLY HISTORIANS 
 
 THE WRITINGS OF THE HISTORIANS OF THE 
 OLD TESTAMENT, ARRANGED SO AS TO 
 DISTINGUISH THEIR PRINCIPAL SOURCES, 
 AND FREELY RENDERED IN PARAPHRASE 
 
 BY 
 
 JOHN Edgar McFadyen 
 
 M.A. (Glas.), B.A. (Oxon.) 
 
 Professor of Old Testament Literature and Exegesis 
 in Knox College, Toronto. 
 
 NEW YORK 
 
 CHARLES SCRIBNER'S SONS 
 1901 
 
Copyright, 1901, bt 
 CHARLES SCRIBNER'S SONS 
 
 Published September, 1901 
 
 THE CAXTON PRESS 
 NEW VORK. 
 
no 
 
 MY FATHER 
 
PREFACE 
 
 In accordance with the general purpose of the series to 
 which it belongs, this volume on the " Messages of the 
 Prophetic and Priestly Historians " aims at presenting the 
 essential, that is, the religious messages of the historical 
 books of the Old Testament, as those messages are reached 
 and interpreted by the scholarship of to-day. To the at- 
 tainment of this aim, some preliminary critical discussion 
 is indispensable ; for, on the ground covered by these 
 books, arise many of the most keenly debated problems of 
 the Old Testament — problems too numerous and grave to 
 be even adequately stated, far less disposed of, within the 
 limits prescribed by the conditions of the series, and by 
 the restricted space at my disposal. I have tried, as clear- 
 ly and briefly as I could, to give some sketch of the manner 
 in which these problems are dealt with, and at least ap- 
 proximate results attained, by modern scholarship. But 
 the sketch is in no sense a plea ; it is simply a dispassion- 
 ate presentation of the facts, and I have sought never to 
 go beyond inferences which the facts seemed to warrant. 
 The argument for the positions adopted is really cumu- 
 lative, and is strengthened by numerous considerations 
 which there was no opportunity here for discussing. In 
 
Preface 
 
 the Hexateuch, there is almost an unanimous consensus 
 among Old Testament scholars with regard at least to the 
 main results of the discussion ; in Ezra-Nehemiah, that 
 unanimity has not yet been reached. 
 
 One of the greatest difficulties that besets, for the gen- 
 eral reader, the scientific study of the Old Testament is 
 the absence of any easily accessible criterion to distinguish 
 the original sources from the later redactional material. 
 By typographical devices an attempt is here made to over- 
 come -this difficulty, the original sources being always 
 printed in plain type, and the redactional matter in italics, 
 capitals, small or bold-faced type, as the case may be.^ 
 Many of the difficulties will thus be found to vanish of 
 themselves. All that is printed in plain type may be used 
 as a basis for the study of the history, and I have sought, 
 where possible, to make it read continuously. Brackets 
 are used to indicate that the passage enclosed has no direct 
 authority in the original text, but is supplied on high 
 warrant for the sake of the connection. The poetry and 
 the legislation interspersed throughout the historical books 
 have been, with hardly any exceptions, omitted, as they 
 are to be dealt with in other volumes of this series. 
 
 The task of paraphrase was not the least difficult of the 
 problems which this volume had to face. To retell the 
 inimitable stories of the Hexateuch is clearly impossible, 
 especially under the conditions of a paraphrase which was 
 
 1 See pp. 97, loo, 248, 286, and 320. 
 
 viii 
 
Preface 
 
 often obliged to compress a whole paragraph into a word, 
 and a chapter into a line or two. I have tried so to tell 
 the stories as to let the religious truth which they embody 
 shine through them, and to present that truth, which some- 
 times seems to us so quaint and far away, in a form intel- 
 ligible to modern religious experience. 
 
 Sections which are duplicated (as in the Hexateuch) or 
 repeated from other books (as in Chronicles) are para- 
 phrased only once. The disadvantage occasioned by iso- 
 lating the first four books of the Hexateuch and starting 
 a new section with Deuteronomy, seemed to be more than 
 compensated by the opportunity thus secured of discussing 
 the far-reaching influence of Deuteronomy on the subse- 
 quent books of the section. 
 
 My debts are many. In particular, I should like to 
 acknowledge my special obligations to Steuernagel's 
 " Einleitung in den Hexateuch," Dillmann's " Commenta- 
 ries on the Hexateuch," Bacon's "Triple Tradition of the 
 Exodus," the volumes of Moore and Smith on Judges and 
 Samuel in the *' International Critical Commentary," and 
 Benzinger's volume on Kings in the " Kurzer Hand-Com- 
 mentar zum Alten Testament." I have been much helped 
 by the unfaiHng and generous courtesy of both the editors 
 of the series, who have devoted much time to the revision 
 of the volume. They read all the proof through, and con- 
 tributed many valuable suggestions. I also desire to re- 
 cord my thanks to my friend, the Rev. Dr. George Bruce, 
 ix 
 
Preface 
 
 of Toronto, for his kindness in reading the first half of the 
 proof, and for many helpful comments. Owing to my 
 absence in Germany, I have not been able to exercise full 
 control of the final revision, and crave indulgence lor any 
 slips that may be due to this cause. 
 
 The problems raised by the historical books of the Old 
 Testament are of exceptional interest and difficulty. But 
 it must never be forgotten that criticism is only a means 
 to an end. It fails, if it does not lead us to a more rever- 
 ent appreciation of the ways of God with man. The Old 
 Testament is more than a field for the exercise of critical 
 acumen. It is a word of life ; and our deepest concern is 
 with the life which it reflects and inspires, not with the 
 literary problems which it involves. The large outlook of 
 its historians upon the progress of the centuries ; thehr 
 splendid interpretation of history ; their triumphant faith 
 in Israel's mission and destiny ; their overwhelming con- 
 sciousness of God as the Lord of all, inspiring history with 
 a sense of purpose, guiding it toward a divine event, bend- 
 ing to the consummation of his purpose the resources of 
 the world which he created and controls, calling and equip- 
 ping men from generation to generation to advance that 
 purpose and to interpret his will, following his people in 
 love through all their wilful way, seeking, by a discipline 
 which was often stern but always gracious, to bring them 
 into that fellowship with himself for which man was origi- 
 nally destined : these are the things that are precious to the 
 
 X 
 
Preface 
 
 Christian church ; and criticism is welcome only in so far 
 as it sets those things in a clearer light and brings them 
 home to our hearts with a mightier conviction. The 
 problems with which criticism deals are real ; their burden 
 is felt not only by the professional critic, but by everyone 
 who reads his Old Testament with intelligence and im- 
 agination. But they do not touch the heart of the matter. 
 Deeper than all with which criticism can directly deal is 
 the audible pulsing of a life at once human and divine, a 
 life which grew richer and deeper as the centuries rolled 
 from the exodus to the exile. The goal of all true criticism 
 is to understand that life more adequately and sympatheti- 
 cally. It is in this spirit that the present volume is written, 
 and with the conviction that no believing man can watch 
 the purpose of God unfolding in Old Testament history 
 without having his own faith quickened and rekindled. 
 
 John E. McFadyen. 
 EscHWEGE, Germany, 
 August, 1 90 1. 
 
 XI 
 
CONTENTS 
 
 THE PROPHETIC HISTORIANS 
 
 PAGE 
 
 I. Origins of Hebrew Literature 3-5 
 
 II. The Necessity, Nature, and Value of Hexa- 
 teuchal Analysis S-20 
 
 III. Date and Place of Origin of the Prophetic 
 Documents 21-26 
 
 IV. The Progress of the Divine Purpose in the 
 Book of Genesis 27-32 
 
 V. The World OF Sin (Gen. 2:4" to 11:30) . . . 32-38 
 
 1. Man's Place in the Universe and His Choice of 
 Sin (Gen. 2 : 4M0 4 : 24) 32-35 
 
 2. Sin Abounding (Gen. 5 : 29 ; 6 to 11) . . . . 35-38 
 VI. The Fathers of the Hebrew People . . . 38-52 
 
 1. The Discipline of Abraham (Gen. 12 : 1 to 25 : 6) 38-42 
 
 (i) The Call of Abraham and the Divine Care of 
 Him (Gen. 12, 13) 38-39 
 
 (2) The Strain and the Reward of Faith (Gen. 
 15 : 1 to 25 : 6) 39-42 
 
 2. The Discipline of Isaac (Gen. 25 : 11 to 26: 33) 43 
 
 3. The Discipline of Jacob (Gen. 27 : I to 35 : 22) . 43-48 
 
 (i) Banished by Sin (Gen. 27 : i to 28 : 22) . 43-44 
 
 (2) Jacob's Fortunes in the Strange Land (Gen. 
 
 29 : I to 31 : 55) 44-46 
 
 (3) In the Promised Land (Gen. 32 : i to 35 : 22) 46-48 
 
 4. The Discipline of Joseph (Gen. 37 : 2 to 50 : 26) 48-52 
 
 (1) His Sorrows (Gen. 37:2 to 40: 23) . . . 48-49 
 
 (2) Hi? Exaltation (Gen. 41 to 50) , . . . 49-52 
 
 xiii 
 
Contents 
 
 PAGE 
 
 VII. The Prophetic Narrative of Exodus i to 
 
 Numbers 32 52-59 
 
 VIII. The Birth of the Nation (Exod. i to Num. 32) 59-76 
 
 1. Redemption from the Bondage of Egypt (Exod. 
 1:6 to 15:21) 59-65 
 
 (i) The Preparation (Exod, i : 6 to 4 : 31) . . 59-61 
 
 (2) The Struggle (Exod. 5 : i to 12 : 39) . . 61-64 
 
 (3) The Dehverance (Exod. 13 : 17 to 15 : 21) 64-65 
 
 2. The Covenant (Exod. 15 : 22 to 34 : 9) . . . 65-69 
 
 (i) The March to Sinai (Exod. 15 : 22 to 17: 16) 65 
 
 (2) The Covenant at Sinai (Exod. 19 : 2'> to 24 : 
 
 16) 65-67 
 
 (3) The Breach and Restoration (Exod. 32 : i to 
 34:9) 67-69 
 
 3. From Sinai to Moab (Num. 10 : 29 to 33 : 42) . 69-76 
 
 (i) Incidents of the Wandering (Num. 10: 29 to 
 
 21 : 35) 69-74 
 
 (2) Prophecy, Tragedy and Triumph (Num. 22 
 
 to 32) 74-76 
 
 IX. Ruling Ideas of the Prophetic History . . 76-83 
 
 THE PROPHETICO-PRIESTLY HISTORIANS 
 I. Deuteronomy and Its Influence .... 87-59 
 
 II. The Last Words and Death of Moses (Deu- 
 teronomy) 101-106 
 
 1. Moses's Address to the People (Dt. 1 : i to 
 
 4:40) 101-104 
 
 (i) Historical Retrospect (Dt. i to 3) . . . 101-103 
 
 (2) Exhortation (Dt. 4 : 1-40) 103-104 
 
 2. Renewed Exhortation (Dt. 27:5-13; 29:1 to 
 32:47) 104-105 
 
 3. The Death of Moses (Dt. 34) 106 
 
 xiv 
 
Contents 
 
 PAGE 
 
 III. Introduction to the Book of Joshua . . 106-110 
 
 IV. The Conquest and Settlement (Joshua) . . 110-121 
 
 1. The Conquest of Canaan (Josh, i to 12) . . 110-117 
 
 2. The Settlement of Canaan (Josh. 13 to 22) . 117-119 
 
 3. The Last Words and Death of Joshua (Josh. 
 
 23, 24) 119-121 
 
 V. Structure and Contents of the Book of 
 
 Judges 121-126 
 
 VI. Between the Conquest and the Monarchy 
 
 (Judges) 126-138 
 
 1. Introduction (Judg. I : I to 2:5) 126 
 
 2. The History of Israel in the Days of the 
 Judges (Judg. 2 : 6 to 16 : 31) 126-135 
 
 (i) The Inner Significance of the History 
 
 (Judg. 2 : 6 to 3 : 6) 126-127 
 
 (2) The Stories of the Judges (Judg. 3 : 7 to 
 
 16:31) 127-135 
 
 («) Othniel (3 : 7-1 1) 
 
 (^) Ehud (3:12-30) 
 
 (c) Deborah and Barak (4, 5) 
 
 {d) Gideon (6 to 8) 
 
 {e) Abimelech (9) 
 
 \f) Jepthah (10 : 17 to 12 : 7) 
 
 \g) Samson (13 to 16) 
 
 3. Other Echoes from the Days of the Judges 
 (Judg. 17 to 21) 136-138 
 
 (i) Origin of the Sanctuary at Dan (Judg. 
 
 17. 18) 136-137 
 
 (2) Vengeance of Israel on Benjamin for the 
 
 Outrage at Gibeah (Judg. 19 to 21) . . 137-138 
 
 VII. Composition and Contents of the Books of 
 
 Samuel 139-143 
 
 XV 
 
Contejits 
 
 PAGE 
 
 VIII. The Rise of the Monarchy (Samuel) . . . 143-176 
 
 1. Samuel (i S. i to 15) 143-154 
 
 (i) Samuel and the War with the Philistines 
 
 (I S I to 7) 143-147 
 
 (a) Samuel's Birth and Call (i : i to 4 : i») 
 \b) War with the Philistines (4 : il> to 7: 17) 
 
 (2) Israel's First King (i S. 8 to 15) . . . 147-154 
 
 2. Saul and David (i S. 16 to 2 S. i) . . . . 154-162 
 
 3. King David (2 S. 2 to i K. 2) . ... 162-176 
 
 (1) In Hebron (2 S. 2 to 4) 162-164 
 
 (2) In Jerusalem (2 S. 5 to i K. 2) . . . 164-176 
 
 (rt) Years of Prosperity (2 S, 5 to 10) 
 
 ^b) The Trail of David's Sin (2 S. 11 to i K. 2) 
 
 IX. The Sources and Character of the Books 
 
 OF Kings 177-185 
 
 X. The Reign of Solomon (1 Kings 3-11) . . . 185-191 
 
 1. His Wisdom and His Kingdom (i K. 3, 4) , . 185-186 
 
 2. Solomon's Buildings (i K. 5 to 9) . . . . 186-190 
 
 3. Solomon's Glory and Decline (i K. 10, 11) . . 190-191 
 
 XI. History of the Monarchy to the Fall of 
 THE Northern Kingdom (i Kings 12 to 2 Kings 
 
 17) 192-235 
 
 1. Jeroboam I., King of Israel (i K. 12:1 to 
 
 14 : 20) 192-194 
 
 2. Rehoboam, King of Judah (i K. 14 : 21-31) . 194 
 
 3. Abijah, King of Judah (i K. 15:1-8) . . . 195 
 
 4. Asa, King of Judah (i K. 15:9-24) .... 195 
 
 5. Nadab, King of Israel (i K. 15: 25-32) . . 195-196 
 
 6. Baasha, King of Israel (i K. 15 •.■^2) ^^ 16:7) 196 
 
 7. Elah, King of Israel (i K. 16 : 8-14) . 
 
 8. Zimri, King of Israel (i K. 16: 15-20) . 
 
 9. Omri, King of Israel (i K. 16:21-28) . , 
 10. Ahab, King of Israel (i K. 16 : 29 to 22 : 40) 
 
 xvi 
 
 196 
 
 196 
 
 196-197 
 
 197 
 
Contents 
 
 PAGE 
 
 11. The Stories regarding Elijah and Elisha . . 198-201 
 
 12. Tales of Elijah (i K. 17 to 2 K. i) . . . . 201-204 
 IQ The Wars and Death of Ahab (i K. 20 ; 22 : 
 
 1-40) 204-206 
 
 14. Ahaziah, King of Israel (i K. 22 : 51 to 2 K. 
 
 1:18) 206 
 
 15. Elisha as Elijah's Successor (2 K. 2 : 1-25) . 206-207 
 
 16. Elisha's Activity from the Reign of Joram, 
 King of Israel, to that of Joash (2 K. 3 : i to 
 
 8 : 15 ; 13 : 14-21) 207-212 
 
 17. Jehoshaphat, King of Judah (i K. 22 : 41-50) 212 
 .18, Jehoram, King of Judah (2 K. 8 : 16-24) . . 213 
 
 19. Ahaziah, King of Judah (2 K. 8 : 25-27) . . 213 
 
 20. Jehu, King of Israel (2 K. 9, 10) .... 213-215 
 21 Athaliah, Queen of Judah; the Revolution 
 
 of Jehoiada (2 K. II) 215-216 
 
 22. Joash, King of Judah (2 K. 12) 216-217 
 
 23. Jehoahaz, King of Israel {2 K. 13: 1-9, 22) . 217 
 
 24. Joash, King of Israel (2 K. 13: 10-13, 23-25). 217-218 
 
 25. Amaziah, King of Judah (2 K. 14:1-22) . . 218-219 
 
 26. Jeroboam II., King of Israel (2 K. 14: 
 
 23-29) 2^9 
 
 27. Azariah, King of Judah (2 K. 15 : i-?)- • • 219-220 
 
 28. Zechariah, King of Israel (2 K. 15 : 8-12) . 220 
 29. 
 30- 
 31- 
 32. 
 
 221 
 
 Shallum, King of Israel (2 K. 15 : 13-15) • • 220 
 
 Menahem, King of Israel (2 K. 15 : 16-22) . 220 
 
 Pekahiah, King of Israel (2 K. 15 : 23-26) . 221 
 Pekah, King of Israel (2 K. 15 : 27, 28, 
 
 30> 31) 
 
 2,2>. Jotham, King of Judah (2 K. 15 : 32-38) . . 221 
 
 34. Ahaz, King of Judah (2 K. 16) 221-222 
 
 35. Hosea, King of Israel, and the Fall of the 
 Northern Kingdom (2 K. 17 : 1-6 ; 18 : 9-12) . 223 
 
 xvii 
 
Contents 
 
 PAGB 
 
 36. Three Lessons of the Fall (2 K. 17:7-23, 
 34*'-4o) 223-224 
 
 37. The Later History of Samaria (2 K. 17 : 24- 
 
 34", 41) 224 
 
 XIL To THE Captivity of Judah {2 Kings 18 to 25) 224-235 
 
 1. The Events of Hezekiah's Reign (2 K. 18 to 
 
 20) 224-228 
 
 2. Manasseh, King of Judah (2 K, 21 : 1-18) . . 229 
 
 3. Amon, King of Judah (2 K. 21: 19-26) , . 229 
 
 4. Josiah, King of Judah (2 K. 22 : i to 23 : 30) 230-232 
 
 5. Jehoahaz, King of Judah (2 K. 23 : 31-34) . 232 
 
 6. Jehoiakim, King of Judah (2 K. 23:35 to 
 
 24:7) 232-233 
 
 7. Jehoiachin, King of Judah {2 K. 24 : 8-16) . 233 
 
 8. Zedekiah, King of Judah (2 K. 24 : 17 to 25 : 
 
 21) 233-234 
 
 9. Gedaliah, Governor of Judah (2 K, 25 : 22- 
 
 26) 234 
 
 10. Jehoiachin's Elevation (2 K. 25 : 27-30) . . 235 
 
 THE PRIESTLY HISTORIANS 
 I. The Priestly Narrative of the Hexa- 
 
 TEUCH 239-247 
 
 II. The Origin of the Theocracy (Genesis to 
 
 Joshua) 249-270 
 
 1. History before Moses (Genesis) 249-255 
 
 2. Moses (Exodus to Deuteronomy) .... 255-268 
 
 (i) The Deliverance (Exod. i to 19) . . . 255-258 
 
 (2) Sinai with the Revelation of Things Di- 
 vine (Exod. 24 : 15 to Num. 9 : 14) . . 259-262 
 
 (3) The Fortunes of the Way (Num. 9: 15 
 
 to Deut. 34 : 9) 263-268 
 
 3. Settlement in the Land of Promise (Joshua) . 268-270 
 
 xviii 
 
Contejits 
 
 PAGE 
 
 III. The Sources, Aims, and Ideals of the Book 
 
 OF Chronicles 270-285 
 
 IV. The History of Judah to the Captivity 
 (Chronicles) 287-313 
 
 1. Preparation for the History of the Kingdom 
 
 of Judah (I Chr. I to 10) 287-289 
 
 2. The History of the Kingdom of Judah (i Chr. 
 
 II to 2 Chr. 36) . 289-313 
 
 (i) David (i Chr.. II to 29) 289-294 
 
 (2) Solomon (2 Chr. i to 9) 294-297 
 
 (3) From the Disruption to the Captivity (2 
 
 Chr. 10 to 36) 297-313 
 
 («) The Division of the Kingdom (2 Chr. 
 10: I to II : 4) 
 
 (b) Rehoboam (2 Chr. 11 : 5 to 12 : 16) 
 
 (c) Abijah (2 Chr. 13) 
 
 (d) Asa (2 Chr. 14 to 16) 
 
 \e) Jehoshaphat (2 Chr. 17 to 20) 
 
 (_/) Jehoram (2 Chr. 21) 
 
 (_g) Ahaziah (2 CJir. 22 ; 1-9) 
 
 (A) Athaliah (2 Chr. 22 : 10 to 23 : 21) 
 
 (/) Joash (2 Chr. 24) 
 
 {/') Amaziah (2 Chr. 25) 
 
 {k) Uzziah (2 Chr. 26) 
 
 (/) Jotham (2 Chr. 27) 
 
 \m) Ahaz (2 Chr. 28) 
 
 («) Hezekiah (2 Chr. 29 to 32) 
 
 (^) Manasseh (2 Chr. 33: 1-20) 
 
 (;>) Amon (2 Chr. 33 : 21-25) 
 
 \q) Josiah (2 Chr. 34, 35) 
 
 {r) Jehoahaz (2 Chr. 36: 1-4) 
 
 (j) Jehoiakim (2 Chr. 36:5-8) 
 
 \t) Jehoiachin (2 Chr. 36: 9, 10) 
 
 (w) Zedekiah (2 Chr. 36: 11-21) 
 
 (z/) The Decree of Cyrus (2 Chr. 36 : 22, 23) 
 
 V. Introduction to Ezra-Nehemiah .... 314-318 
 
 VI. The Restoration (Ezra and Nehemiah) . . 321-334 
 
 1. The Return (Ezra i to 6) 321-323 
 
 2. The Worl< of Nehemiah (Neh. i to 7 ; i r to 13) 323-329 
 
 3. The Work of Ezra (Ezra 7 to 10 ; Neh. 8 to 10) 329-334 
 
 xix 
 
Contents 
 
 PAGE 
 
 VII. The Date and Character of the Book of 
 
 Ruth 335-336 
 
 VIII. A Plea for the Non-Israelite (Ruth) . . 336-338 
 
 IX. The Character and Purpose of the Book 
 
 OF Esther 338-341 
 
 X. Israel's Triumph over Its Foes (Esther) . 341-345 
 
 APPENDIX 
 I. Books of Reference 349-352 
 
 II. Passages in the Books of Samuel and Kings 
 
 Omitted by the Chronicler 353-355 
 
 INDEX OF BIBLICAL PASSAGES 357-362 
 
 XX 
 
THE PROPHETIC HISTORIANS 
 
THE PROPHETIC HISTORIANS 
 
 ORIGINS OF HEBREW LITERATURE 
 
 Hebrew literature begins with poetry. Behind the Poetry 
 period of formal literary effort lies the period of the ballad, ^°™^^ 
 which celebrates in vigorous and memorable form the 
 rugged experiences of a people that had often to do with 
 war. The outstanding facts of early times leave their 
 mark in song as well as in tradition : and both together 
 form the material for the historian of those times. The 
 great deliverance of the Red Sea was sung in at least 
 some of the verses which now form the Song of Moses 
 (Ex. 1 5). The victory of Joshua in a desperate crisis over 
 his confederated foes in the south (Josh. lo: 12, 13), and 
 in a later day the triumph of Deborah and Barak over the 
 deadly Canaanite chariots in the north (Jud. 5) were com- 
 mitted to posterity in stirring song. Such crises as these 
 ensured their own immortality. 
 
 It was natural, therefore, that one of Israel's earliest War ballads 
 books should be entitled the Book of the Wars of Jehovah 
 (Num. 21 : 14). Jehovah, it was, who led his people to 
 3 
 
Introduction The Messages of 
 
 victory. A snatch of old poetry (Num. lo : 35, 36) shows 
 us Jehovah going before his people to battle, and return- 
 ing after the fray to rest among them. Another early 
 book from which two and perhaps three ^ quotations occur 
 is the Book of Jashar, the Upright — we might almost say 
 the Brave, in the old sense of that word — which may have 
 been devoted to Israel's heroes. It sang of Joshua (Josh. 
 10 : 13) and contained David's elegy over Saul and Jona- 
 than (2 S. I : 17-27). How these sources were used by the 
 historian, we see to some extent by comparing the prose 
 story of Judges 4 with the very old poem in Judges 5 ; and 
 the danger to which they were exposed at the hands 
 of later interpretation is suggested by comparing Joshua 
 10 : 13^, 14 with the original words of the poem. Most of 
 the poetry that is certainly early shows how fierce that old 
 life was : as Lamech's song of vengeance (Gen. 4 : 23, 
 24) and Samson's song of triumph at Lehi (Jud. 15 : 16). 
 But there were tender strains, too — voices of peace and 
 harmony — such as the graceful Song of the Well (Num. 
 21 : 17, 18). 
 Formal liter- Literature demands opportunity, and that opportunity 
 pSsfbiTbt-^ did not come till the consolidation of the monarchy under 
 fore David David and Solomon. After that, history becomes at least 
 possible. There is a keen national consciousness ; and 
 
 » A probable emendation of the LXX of i K. 8 : 13 suggests that the 
 words with which Solomon dedicated the Temple occurred in it. (i K. 8 : 
 
 13, 13.) 
 
 4 
 
the Historians Introduction 
 
 there are materials in ancient songs and vivid traditions, 
 associated in many cases with particular shrines. Some- 
 where between that time and the literary prophets we are 
 safe in looking for the prophetic histories. But precisely 
 where and how to look, it is the function of criticism to 
 discover. 
 
 II 
 
 THE NECESSITY, NATURE, AND VALUE OF HEXA- 
 TEUCHAL ANALYSIS 
 
 The Pentateuch is a unity, traditionally associated with The Hexa- 
 the name of Moses. But while the death of Moses at the JJSty ^^ * 
 close of Deuteronomy fittingly concludes the story of his 
 life and work with which by far the greater part of the 
 Pentateuch is occupied, it is not an adequate sequel to the 
 promises made and the hopes raised by the earlier parts 
 of the Pentateuch. There the land of Canaan was again 
 and again promised to the fathers , in Numbers and Deu- 
 teronomy that promise is only partially fulfilled by the ac- 
 quisition of the territory east of the Jordan. The book of 
 Joshua, which deals among other things with the cam- 
 paigns and the ultimate settlement in the west, is the 
 necessary complement to the story of the Pentateuch. 
 Together they make up one theme. When to this is 
 
 5 
 
Introduction The Messages of 
 
 added the fact that the literary features which characterize 
 
 the Pentateuch reappear in the Book of Joshua, it will be 
 
 seen that we are justified in regarding as our unity not 
 
 the Pentateuch but the Hexateuch, that is, the first six 
 
 books of the Old Testament. 
 
 Not the But what kind of unity is it ? Is it that of an author or 
 
 autSfo^ship; ^^at of a Compiler and redactor ? If there exist within the 
 
 for there are compass of the work. Still morc if there exist side by side 
 
 many inco- ^ _ , ^ ■' 
 
 herencies two mutually exclusivc vcrsious of the same incident, then 
 by the constitution of the human mind, unity of author- 
 ship is excluded. What, then, are the facts ? It will be 
 instructive to examine one or two chapters on the assump- 
 tion of their unity and see whether they present a coherent 
 picture or not. Take for example Exodus 32. Here is 
 a really dramatic incident — an apostasy and an interces- 
 sion. So much is clear ; but the detail is not only ob- 
 scure — it is conflicting. In verse 14 the apostate people 
 are forgiven by their God. In verses 19 and 20 they are 
 punished by Moses. In verses 25 to 29, three thousand 
 of them are slain by the tribe of Levi at the command of 
 Moses in execution of the express command of God, who 
 had pardoned them but a few verses before. Nay, in 
 verse 35 God actually punishes them himself, after having 
 in verse 34 suspended the punishment for the second 
 time. Nor is that all. Is it not at least strange that 
 Aaron, the head of the priestly tribe, should abet the 
 idolatry which is so severely punished by the swords of 
 6 
 
the Historians Introduction 
 
 that tribe ? Corruptio optimi pessima. Aaron should 
 have been the first to fall. 
 
 Or again, take Numbers i6, which deals with what is 
 usually called the rebellion of Korah, Dathan, and Abiram. 
 According to verses 8-10 the rebels are Levites, and their 
 crime is that, not content with the subordinate service of 
 the sanctuary, they " seek the priesthood also." Accord- 
 ing to verse 3 (cf. 27 : 3) the rebels, headed by Korah, 
 number others in their ranks besides Levites, and their 
 claim is that the whole congregation is holy, with the im- 
 plication that the tribe of Levi does not possess exclusive 
 sanctity. Again, according to verses 13, 14, they charge 
 Moses with exercising undue authority and disappointing 
 the hopes which he had raised when he led them out of 
 Egypt. It is surely no accident that often, though not 
 always, Dathan and Abiram are mentioned by themselves 
 (w. 12, 25 ; cf. Dt. II : 6) and Korah by himself (vv. 5, 6, 
 16, 19). Again, according to verses 31 to 34, the earth 
 opened her mouth and swallowed up the rebels, them and 
 theirs. Yet, in spite of that, " fire came forth from Jeho- 
 vah and consumed the two hundred and fifty men that 
 offered incense " (v. 35) — not another body, but the same, 
 on the assumption of the unity of the chapter (cf . w. 2, 17). 
 Still later, and still more remarkable, we are expressly told 
 that '• the children of Korah died not " (26 : 11). 
 
 Neither of the chapters discussed can claim to give a 
 coherent account of the event they describe. Often with- 
 7 
 
Introduction 
 
 TJie Messages of 
 
 Incoheren- 
 cies even in 
 adjacent 
 verses 
 
 Contradic. 
 tions 
 
 in the compass of even two or three verses are to be found 
 statements irreconcilable with one another. For example in 
 Numbers 13 : 21 the spies go from the southern wilderness 
 to the extreme north of Palestine ; in the very next verse, 
 they only go as far as Hebron in the south of Judah — 
 much the more probable representation, considering that 
 the country to be spied was hostile. Again, according 
 to Genesis 35 : 19, Benjamin was born near Bethlehem; 
 seven verses later, we are told that all Jacob's children, 
 including Benjamin (v. 24), were born in Paddan-aram. 
 Again, in Genesis 6 : 19, two animals of every sort are to 
 be taken into the ark ; in Genesis 7:2a distinction is 
 made between clean and unclean — the former to enter in 
 groups of seven pairs, the latter in single pairs. 
 
 The illustrations have been purposely selected to show 
 that contradictions may be found within the same chap- 
 ter, and even within the compass of a verse or two. But 
 where, by reason of their separation, such contradictions are 
 not so obvious, they are none the less real. Perhaps the 
 most conspicuous is in the account of the tabernacle. In 
 Exodus 33 : 7, its place is outside the camp, and it is 
 guarded by Joshua (v. 11) ; in Numbers it is in the centre 
 of the foursquare encampment, and in the charge of Le- 
 vites. Equally perplexing on the assumption of the unity 
 is the deliberate and very important statement of Exodus 
 6 : 3 that God was not known to Abraham by his name 
 Jehovah, in the face of the earlier statement in Genesis 
 
the Hist07'ians Introduction 
 
 15:7, where he appeared to Abraham and said, " I am 
 Jehovah that brought thee out of Ur." Sometimes the con- 
 tradictions are not only implicit as here, but expressed in 
 so many terms. For example in Numbers 20 : 14-21 the 
 Edomites refuse to allow Israel to pass through their 
 country ; in Deuteronomy 2:1-7 they consent. In Exodus 
 18, tribunals to relieve Moses of part of his judicial func- 
 tions are appointed on Jethro's initiative ; in Deuteronomy 
 I : 9-18 the proposal comes from Moses himself. Other 
 contradictions, though less important, are not less inter- 
 esting and significant. In Genesis 43 : 29 and 44 : 20 
 Benjamin is a youth ; very soon afterward he is the father 
 of ten sons (46 : 21). In Genesis 46 : 9 Reuben has four 
 sons ; very shortly before he has only two (42 : 37). In 
 the story of the creation, according to Genesis i, plants 
 and animals are made before man ; in chapter 2, man is 
 made before them. 
 
 Often, too, where there are no inherent contradictions, Obscurities 
 there is an obscurity and confusion which it is not possible 
 to reconcile with unity of authorship. The story of Joseph, 
 which has the unity of a great career behind it, is well 
 worthy of study, with a view to ascertaining whether it can 
 be an original literary unity. One who does not know 
 the simple solution that criticism offers by assuming the 
 presence of two different sources in the story will find it 
 hard to understand the situation in Genesis 37 : 18-28. It 
 is full of movement and color. Here if anywhere all 
 9 
 
Introduction The Messages of 
 
 should be clear. The artist has a style that is bold and 
 picturesque. Yet the detail is surprising. Why do the 
 brethren not sell Joseph as they propose (v. 27) ? In 
 point of fact, they do ; according to verse 28'' they, that 
 is, the brethren, not the Midianites, sold Joseph ; but the 
 verse, as it stands, suggests that it is by Midianites that 
 he is sold. The truth is that, in one version — that in 
 which Judah is prominent — Joseph is sold on Judah's pro- 
 posal to the Ishmaelites who take him to Egypt {39 : i) ; 
 in the other version, which gives the prominence to Reu- 
 ben, he is left in a well where he is found by Midianites 
 and taken to Egypt (37 : 28). Reuben's horror at the 
 sight of the empty well is as intelligible on this view as it 
 is surprising on the theory that the story is all from one 
 hand. This discovery furnishes the key to further dis- 
 crepancies, such as the representation of 43 :2i, where the 
 brothers discover the money in their sacks at the first inn, 
 with that of 42 : 35, where the discovery is not made till 
 they reach home. 
 Chronolog- Discrepancies so numerous and sometimes so serious 
 as to amount to contradictions are inconsistent with unity 
 of authorship. This conclusion is also supported by the 
 chronological notices, which are often as surprising in their 
 implications as they are remarkable in their precision. 
 Sarah, for example, who is ten years younger than Abra- 
 ham (Gen. 17 : 17), must have been sixty-five or even 
 older when her charms captivated Pharaoh (12 : 4, 10-20). 
 10 
 
 ical difficul 
 ties 
 
the Historians Introduction 
 
 Twenty-five years afterward she has the same fascination 
 for Abimelech (20). When Hagar leaves Abraham's 
 household — as the story is told in Genesis 21 — Ishmael is 
 a little child whom she can carry on her shoulder (21: 14, 
 LXX) ; but according to the chronology he should be 
 almost a man by this time, as his father is now over a 
 hundred (17 : 17, 24) and he was eighty-six at Ishmael's 
 birth (16 : 16). 
 
 Further, against the view that the Hexateuch is an Duplicates 
 original literary unit is the presence of two and some- 
 times more versions of the same story. The origin of 
 the name Beersheba is twice explained ; once in connec- 
 tion with a treaty between Abraham and Abimelech (Gen. 
 21 : 31) and once in connection with a precisely similar 
 treaty between Isaac and Abimelech (26:33), having a 
 precisely similar origin in the conspicuous prosperity 
 of the patriarch which makes his friendship worth having. 
 This duplication is particularly common in etymologies. 
 Indeed, on three different occasions the etymology of the 
 name Isaac (laughter) is suggested. In one (Gen. 18 : 12) 
 it is referred to the incredulous laugh of Sarah when she 
 overhears the promise the divine stranger makes to Abra- 
 ham. In another (21 : 6) it is the laughter of joy after the 
 birth of her child. In yet another (17 : 17) it is the in- 
 credulous laughter of Abraham, who thinks he is too old to 
 have a son. Three times, too, does a patriarch deny his wife: 
 Isaac once (26 : i-ii), and Abraham twice (12 : 10-20 and 
 II 
 
Introduction The Messages of 
 
 20:1-18), all three times under precisely similar circum- 
 stances. Now it is not impossible, though it is suspicious, 
 that Isaac should be in circumstances precisely similar to 
 Abraham, and should have acted in precisely the same way. 
 But it is more than suspicious, it is improbable, that two 
 such stories told of Abraham, resembling each other in 
 all essentials, and neither making the smallest allusion to 
 the other, correspond to two separate incidents in his life. 
 One of the most significant repetitions is connected with 
 the revelation of the name Jehovah. In Exodus 3 : 13 ff. 
 Moses does not know the name of the God of the fathers ; 
 the name of Jehovah comes to him as a new revelation 
 and marks a new departure (v. 15). Exodus 6 : 3 ff. pre- 
 sents t^e same idea, and says expressly what Exodus 3 
 says implicitly^ ihat the name Jehovah was unknown to 
 the fathers; they knew him only as EI Shaddai. The 
 presence of such duplicates, repeating an earlier story 
 with no serious addition, sometimes with no addition 
 whatever, and often in almost exactly the same words, 
 proves as conclusively as the discrepancies do, that the 
 Hexateuch is not from one hand. 
 First clew : But this conclusion may be stated positively as well as 
 for^God"* negatively. The Hexateuch must be from two or more 
 —Jehovah hauds. Now is it possible to find any clew to the ele- 
 
 and Elohim ^ ,1. 
 
 ments that our argument compels us to believe have en- 
 tered into the composition of that whole } It is. The most 
 obvious clew — and this discovery is as old as the year 
 12 
 
the Historians Introduction 
 
 1753 — is that certain sections in the Book of Genesis, as 
 for example chapter i, use the Hebrew word Elohim ^ for 
 God, whereas certain other sections, as chapter 18, use 
 the word Jehovah.^ Throughout these sections and many 
 others, this use of the words is consistently maintained. 
 That is surely no accident ; for we find precisely the 
 same distinction running through the duplicates. One 
 section uses Jehovah ; the parallel section, with the same 
 story to tell, uses Elohim. Take the two versions of the 
 covenant between God and Abraham in Genesis 1 5 and 
 17. Here the difference in detail is considerable, but the 
 central fact is the same ; the pact is definitely and even 
 formally made. The first version, however, employs only 
 the word Jehovah ; the second (with the exception of 
 V. i) only the word Elohim. A similar difference ob- 
 viously distinguishes Genesis i : i to 2 : 4* from Genesis 
 2:4'' to 3 : 24, though in the latter section, for special 
 reasons, the longer form Jehovah Elohim appears. The 
 story of the creation is really told twice. Man is already 
 created and even blessed (i : 27, 28) when chapter 2, in a 
 much more primitive spirit, describes his creation anew. 
 
 On the basis of this discovery, then, we should suppose 
 that there were two documents, differing in their use of 
 the divine name, and differing so uniformly that it would 
 
 1 Represented in the English Bible by the word God. 
 
 2 Wrongly represented in the English Bible by 'the Lord." This trans- 
 lation is ultimately due to the LXX. 
 
 13 
 
Introduction 
 
 TJie Messages of 
 
 Sections be easy to mark off the sections which belong to each. It 
 Sed^on^^' is not, howevcr quite so easy ; for in what is to all ap- 
 and th5s%he pearanccs a single section, the names appear to be inter- 
 character is- changeable or at least interchanged. The story of the 
 respective Flood, for example, uses both names freely. But closer 
 be a"s™e^r-'^ examination, so far from vitiating the conclusion reached, 
 tamed really corroborates it. Genesis 6 : 6-8 and 7:1-4 cover 
 
 precisely the same ground as 6 : 9-22 — God's determi- 
 nation to destroy the earth for its wickedness, and to save 
 Noah for his righteousness. The former is a Jehovistic 
 passage, as it is called ; the latter is Elohistic. In other 
 words the transitions in the use of the divine name are 
 not arbitrary, but coincide with the transitions involved 
 in the duplication of the story. By closely watching the 
 characteristics of language, phrase, style, and sentiment 
 within the sections whose origin is certain on the basis of 
 the use of the divine names, our knowledge of these char- 
 acteristics grows, and thus enables us to mark off, often 
 with equal certainty, other passages where the absence of 
 the divine names deprives us of our most important clew. 
 In this way, the first nineteen chapters of Genesis could 
 be relegated, even by the unskilled reader, with at least 
 approximate certainty, to their respective sources. Our 
 data are now extensive enough to justify us in tentatively 
 tabulating the leading characteristics of the two sources 
 and their most significant contrasts. 
 
 The contrasts are indeed very significant, and are at 
 14 
 
the Historians Introduction 
 
 first most profitably studied on the basis of the parallel The con- 
 accounts. Only one or two salient points can be here vT^^sSL 
 suggested. The creation stories are both exceedingly im- Eioksdc^ 
 pressive, but impressive in different ways. The Elohistic sections 
 story — I : I to 2 : 4* — is formal, orderly, severe, precise, 
 with an almost legal precision. Notice the many repeti- 
 tions " and it was so," obviously designed on the part of 
 the writer and typical of his method. These features 
 characterize other sections whose Elohistic origin is cer- 
 tain: 17 : 12, 13, 23, 27 (law of circumcision) and 9 : i, 
 2, 7 (blessing of Noah). The last section is specially 
 instructive, as it not only shows the writer's love of rep- 
 etition and precision, but also adopts a vocabulary char- 
 acteristic of chapter i (cf . " Be fruitful and multiply," i : 
 22, 28 ; and the enumeration of the animals 9 : 2 and i : 
 26, 28). 
 
 A very different picture is presented in the passages The jeho- 
 certainly Jehovistic. The first creation story was almost tions 
 religious philosophy. The second is almost religious ro- 
 mance. The first was precise, the second is picturesque. 
 In it, one of the animals can speak. Adam and Eve are 
 figures of an intensely human interest. The divine Being 
 has a startling and all but human reality. Not merely is 
 his presence grandly suggested, as in the first story ; he is 
 brought vividly upon the scene. He walks about in the - 
 garden in the cool of the day. So through all the other 
 Jehovistic stories, this mighty figure moves, as real as the 
 
 15 
 
Introduction 
 
 The Messages of 
 
 There are 
 really two 
 Elohistic 
 documents, 
 and conse- 
 quently 
 three chief 
 documents 
 in all 
 
 creatures of flesh and blood whose salvation is his heart's 
 desire. We hear his voice. We can almost touch the 
 hem of his garment — so close is he. He shuts the door 
 of the ark behind Noah (Gen. 7 : 16). He comes down 
 from heaven to see the city and the tower which men are 
 building (11 14, 5). He eats the cakes Sarah had baked, 
 and speaks to Abraham as a man to his friend (18 : 22, 23). 
 The contrast between these two conceptions is too 
 obvious to be denied, and this is only one of many con- 
 trasts which differentiate the Elohistic and Jehovistic pas- 
 sages. With this key in our hand, it would seem possi- 
 ble to unlock any chapter, and compel it to lead us to its 
 source. But a grave difficulty is created by Genesis 20. 
 It tells for the second time the story of Abraham's denial 
 of his wife (cf. 12 : 10-20), using the word Elohim where the 
 previous story had used Jehovah. But almost every other 
 characteristic of the Elohistic document — so far as the argu- 
 ment has shown us what these are — seems to fail. This 
 story is not formal ; it is as picturesque as the Jehovistic 
 story, and is indeed, except for some minor differences not 
 unimportant in their own place, practically a replica of the 
 other story. Here the argument would halt, but for one 
 very important fact, touched on before (p. 12), namely, 
 that there are two accounts of the revelation of the name 
 Jehovah, one in Exodus 3, the other in Exodus 6. In 
 other words, there is not one document but two which 
 regard the name Jehovah as revealed for the first time to 
 16 
 
the Historians Introduction 
 
 Moses, and consequently unknown before him, and for 
 this reason deliberately avoid it throughout the Book of 
 Genesis. The Jehovistic document assumes the existence 
 of the name Jehovah from the beginning ; it is known not 
 only to Abraham (15 17) but even to the antediluvians 
 (4 : 26). The facts then compel us to admit the existence 
 of three documents, not two ; one Jehovistic, and two 
 Elohistic, one of which — that represented by the first cre- 
 ation story of Genesis — is a striking contrast to the Jeho- 
 vistic in style and tone, and the other — that represented by 
 Genesis 20 — is, in the main, very like the Jehovistic. It is 
 to be carefully noted that only the latter is now called by 
 criticism the Elohist ; the former is called the priestly ^ 
 writing, because it is written in the same style and dis- 
 plays the same interests as the book of Leviticus and 
 certain parts of Exodus and Numbers which deal almost 
 entirely with the priestly legislation. 
 
 The clew to the origin of a chapter or section yielded The Jeho- 
 by the name of God is exceedingly valuable. But in the 
 nature of the case, this criterion breaks down — not quite, 
 but almost entirely — after Exodus 6, when all three sources 
 are free to use the name Jehovah. ' And although, after 
 that point, the priestly sections are usually very easy to 
 distinguish, as their characteristics are so unlike those of 
 
 * The abbreviations in common use for these documents are J, E and P. 
 Further discussion of the priestly document is reserved for the third part 
 of this volume, dealing with the priestly historians. 
 
 17 
 
Introduction The Messages of 
 
 the other documents, it is seldom possible to distinguish 
 
 with much confidence between the Jehovist and the Elo- 
 
 hist, as they have so much in common. For that reason, 
 
 and for the further reason that the Jehovist and Elohist 
 
 documents, originally independent, were subsequently 
 
 united to make one whole and consequently often closely 
 
 interwoven with one another, it is customary to speak of 
 
 this source, at any rate, after Exodus 6, as the Jehovist- 
 
 Elohist.^ 
 
 Differences For the purposes of this volume, which are rather relig- 
 
 jehovfs" and ious than Critical, the Jehovist and the Elohist, writing in 
 
 ExaS'^k?" "^^^ch the same spirit, and latterly combined, as has just ^ 
 
 (i) Abra- been said, are treated as a single source even in Genesis, 
 
 ham's denial ... . , ,, , , i i- i • , 
 
 of Sarah attention being simply called to the duplicates, which on 
 this view need no special treatment, as they deal with the 
 same or similar facts and illustrate the same lessons. But 
 it may be well to show briefly how the critical division 
 between the Jehovist and the Elohist is effected in passages 
 where, in the absence of the divine name, there is no obvi- 
 ous clew, and how this division can be occasionally effected 
 with something like certainty even in passages subsequent 
 to Exodus 6. For this purpose a study of the duplicates is 
 indispensable ; for in duplicates the peculiar interests of 
 each source will be most obvious. Contrast, for example, 
 the two stories of Abraham's denial of Sarah. The Jeho- 
 vist (Gen. 12 : 10-20) tells a plain, unvarnished tale; he is 
 
 1 Known to criticism as J E. 
 18 
 
the Historians Introduction 
 
 unembarrassed by Abraham's falsehood and cowardice. 
 Not so the Elohist. His moral sense is more delicate. 
 He feels the necessity of excusing Abraham, or at least of 
 letting him offer his own excuse (20 : 12). His religious 
 sense is also more advanced. Whereas the Jehovist, as 
 we have seen, often brings God bodily upon the scene, in 
 the Elohist he usually appears, as here, in a dream 
 (20 : 3). The latter story is more reflective than the 
 other ; and in keeping with this, Abraham is more ideal- 
 ized. Here he is a prophet (20 : 7). His prayer, like 
 Job's (Job 42 : 8) is potent to restore Abimelech (20: 7, 17). 
 
 The view that the Elohist is an advance upon the Jeho- (2) The dc 
 vist is corroborated by the very next chapter, which deals Hagar*^ ^ 
 v/ith the departure of Hagar (21 : 8 ff.) and duplicates the 
 Jehovistic story in 16: 5 ff. Here Abraham is sorry for 
 Hagar and deals with her more clemently than in the pre- 
 vious story. He does not leave her to Sarah's tender 
 mercies, but sends her away provisioned, and even then 
 only at the command of God. Whereas in chapter 16 
 (cf. 7-1 1) the angel oi Jehovah speaks directly \o Hagar 
 and is spoken to by her, in 21 : 17 the angel of God calls 
 to her otit of heaven, and is of course not addressed in 
 turn by her. The tendency to idealize is seen also in the 
 different turn given to Sarah's laughter, which is now the 
 laughter of joy (21 : 6). The same tendency is conspicu- 
 ously seen in the Elohist's account of Jacob's success un- 
 der Laban. This success is ascribed in 31 : 5-12 (E) to the 
 
 19 
 
Introduction The Messages of 
 
 intervention of God ; in the previous chapter, to the skill 
 and craft of Jacob (30 : 25-43 : J). Notice, too, the dream 
 in 31 : II. In accordance with this higher religious stand- 
 point, images are at least implicitly condemned. For it 
 is hard not to see a touch of irony, all the more delicate 
 that no comment is made, in the description of Laban's 
 search for the teraphim, upon which all the while Rachel 
 is sitting, 31 : 34 (cf. Josh. 24 : 2, 14 ; Gen. 35:2). 
 How sec- Every paragraph whose limits can be determined, adds 
 rdegate^d to to our knowledge of the style, vocabulary, and theological 
 memar'?"' tendencies of the source from which it comes, and thus 
 sources enables us to delimit other sections, whose origin is not 
 obvious at the first glance. Often where all such hints 
 practically fail, we may yet feel fairly confident of the 
 source, if the section is inconsistent with some other sec- 
 tion whose source is, for any of the above reasons, prac- 
 tically certain (cf. the Joseph story). This new section 
 in turn advances our knowledge of the source to which it 
 belongs. Later sections which clearly allude to, or imply, 
 an earlier section will of course belong to the same source. 
 It is in this way that the plagues of Egypt have been rele- 
 gated to their respective documentary sources. Thus, by 
 a process which is often very delicate and difficult, but al- 
 ways scientific, results that are more than approximate 
 have been reached, and the original documents that have 
 gone to make our present Hexateuch, at least partially re- 
 constructed. 
 
 20 
 
the Historians Introduction 
 
 III 
 
 DATE AND PLACE OF ORIGIN OF THE PROPHETIC 
 DOCUMENTS 
 
 No records have been left either of the time or place at The Elohis- 
 which the documents were composed, any more than of hovtrtic 
 the manner of their composition. For the determination bekTnTt?^ 
 of these we are consequently thrown back entirely upon in- ^^e North- 
 ternal evidence ; and that may be said to be of two kinds Southern 
 — historical and theological. We have already seen rea- respeSeiy 
 son to believe that the Elohist is later than the Jehovist. 
 From the prominence he assigns to sanctuaries in the 
 northern kingdom, from the role that Reuben plays in the 
 -Joseph story, as well as for other reasons, it has been con- 
 jectured that the Elohistic document is a product of the 
 northern kingdom. On the other hand, from the promi- 
 nence assigned to Hebron in the stories of Abraham and 
 Jacob, from the role assigned to Judah in the Joseph story, 
 where he and not Reuben takes the initiative, and from 
 the interest in and knowledge of Judah displayed in Gene- 
 sis 38, it has been supposed that the Jehovistic document 
 originated in the southern kingdom — at least in its pres- 
 ent form ; for this document, too, is interested, though not to 
 quite the same extent as the other, in the northern sanctu- 
 aries. The supposition that the documents belong to dif- 
 21 
 
Introduction The Messages of 
 
 ferent kingdoms becomes all the more probable, when we 
 remember how fundamentally they differ in their view of 
 the time at which the name Jehovah was revealed, and 
 consider how improbable it is that conceptions so different 
 should arise within a community exposed to the same po- 
 litical and religious influences. 
 United be- The Jchovistic and Elohistic documents were at one 
 ' ' time united. It is impossible to say precisely when, but 
 the century at least may with tolerable certainty be fixed. 
 After the fall of the northern kingdom in 721 B. C, a rea- 
 son exists for the fusion of the documents which did not 
 exist before. A nd Deuteronomy, published in 62 1 , already 
 appears to presuppose that fusion. It probably lies there- 
 fore between 721 and 621 ; not impossibly in the reign of 
 Hezekiah, which was an age of reform and of some liter- 
 ary activity. 
 Each docu- Hitherto we have spoken of the Jehovistic and Elohistic 
 wo"k oVa^ documents, as if each was the work of a single author. 
 More probably, however, they were the work of a school, 
 and represent a literary and religious activity that ranges 
 over a considerable period. For within each document, 
 discrepancies of the same kind are observable, though not 
 so palpable, as were found to distinguish the Jehovist and 
 the Elohist from one another. The Jehovist, for example, 
 who traces the descent of shepherds, musicians, and work- 
 ers in metal, to Lamech's children (Gen. 4 : 19-22), can 
 hardly have told the story of the Flood, which interrupted 
 22 
 
 school 
 
the Historians Introduction 
 
 I 
 
 the continuity of human life, though this story has also a 
 Jehovistic source. 
 
 Each document, then, represents a period rather than a Neither 
 single author. Is it possible to determine that period ap- earlier than 
 proximately } Clearly the earlier notices at any rate were of d*S or 
 written long after the event. No contemporary could Solomon 
 possibly have designated Shechem's outrage of Dinah as 
 folly i7i Israel (Gen. 34 : 7). There was no Israel as 
 yet. The clew, however, yielded by the anachronism, is 
 a valuable one, as it implies the nation and national life, 
 and thus the passage could not even conceivably be 
 earlier then Moses. But according to Genesis 12:6 and 
 13:7 (both J) the Canaanite was then in the land, the 
 implication being that by the author's time they had no 
 longer a separate existence. As late as David's time, how- 
 ever, there were Jebusites ; indeed Jerusalem was their 
 fortress, and years after its capture Jebusites are still in 
 the city (2 S. 24 : 16). Thus the days of the monarchy 
 are implied (cf. Gen. 36 : 31), and this conclusion is con- 
 firmed by the express allusions to the king in two songs 
 (Num. 23 : 21 and 24 : 7), incorporated in the prose nar- 
 rative and necessarily older than it. The subjection of 
 the Canaanites appears to be implied by Genesis 9 : 26 ^ 
 (J), and this was not attained till the time of Solomon 
 (i K. 9 : 21). The Jehovistic document then cannot be 
 
 1 If, however, this be merely a wish, as it may be, the passage would be 
 earlier, and the argument falls. 
 
 23 
 
Introduction The Messages of 
 
 earlier than the time of David or Solomon. Through- 
 out it there breathes the spirit of joy. The people are in 
 glad possession of their beautiful land, rejoicing in the 
 worship of the sanctuaries that are scattered about it, and 
 to which patriarchal memories still cling. The earlier 
 limit for the date is thus fixed. 
 Nor could The lower limit is determined by the circumstance that 
 they, in the ^^ fusion of the documents had been already effected 
 
 main, be •' 
 
 later than bcforc 621 B. C. ; the separate documents must of course 
 Hosea^" be older. But the date may be pushed still further back. 
 The popularity of the northern sanctuaries which is sug- 
 gested by the profound interest displayed by the Hexa- 
 teuch in their origin finds its counterpart in the pages of 
 Amos and Hosea (roughly 750-735), according to whom 
 the most enthusiastic worship was maintained at some of 
 these very sanctuaries, like Bethel, Gilgal (cf. Am. 4:4; 
 Hos. 12 : 11). The date of the documents might then be 
 as late as that. It has been further maintained that these 
 prophets betray acquaintance with the narratives of the 
 documents in their present literary form ; in that case, the 
 documents would be still older. But such references to 
 Hexateuchal narrative as that of Hosea (12 : 3,4) to Jacob, 
 or to the exodus under Moses (Hos. 12 : 13, cf. Mic. 6 : 4) 
 need prove no more than that the narratives were familiar 
 to prophets and people, possibly through oral transmission, 
 not necessarily through a fixed literary medium. At the 
 same time, the Jehovist document is probably older. 
 24 
 
the Historians Introduction 
 
 Here the argument from theology comes to our aid. The jeho- 
 The conception of God found in Amos, and especially in Ts probabty** 
 Hosea, is a distinct advance on that of the Jehovist. Not ^^^^'^"^ 
 indeed in range or intensity. For there is, as we saw, a 
 startling reality about the Jehovist's conception of God ; 
 and according to him, too, all the earth is God's. He 
 created it, and he can wield the powers of nature even in 
 a foreign land for his own righteous ends, and for the 
 good of the people whom he loves. But there still plays 
 about his conception a certain naive anthropomorphism,* 
 which has disappeared by the time we reach the prophets. 
 It is fascinating, but it marks an earlier stage of religious 
 thought. The fine religious imagination which lies behind 
 such a passage as Exodus 24 : 9-11 where the company 
 on the mountain " saw God, and did eat and drink," is 
 unquestioned. Yet it is hardly consistent with the severe 
 spirituality of Hosea. Even in the Hexateuch itself there 
 is a passage'' which, in vigorously insisting that Israel 
 only heard a voice at Horeb, and saw nothing, looks if not 
 like a protest, at least like a correction of this more prim- 
 itive representation. 
 
 Of course this argument cannot lead to any precise re- Perhaps 
 suit, but it seems to compel us to carry the date about aLc ^° 
 century behind Amos and Hosea, say to 850 B. C. It 
 could not, as we saw, be earlier than David or Solomon. 
 
 * Cf. Ex. 4 : 24-26 for an extreme instance. 
 « Dt. 4 : 12, 15. 
 
 25 
 
^ Introduction The Messages of 
 
 Nor could it well be contemporary ; time must be allowed 
 for the growth of literary interests and a purer religion. 
 More than this we cannot say. The note of exultation 
 which rings through the Jehovistic story seems to be an 
 echo of peace and victory rather than of disquiet or de- 
 feat. Such a temper suits the date suggested (about 850) 
 better than the period immediately before, or immediately 
 after, which were both troublous. Of course, considering 
 that this document represents a long movement, and was 
 not executed all at once, there is every probability that 
 certain sections, especially the more prophetic in tone and 
 temper, come from a later day. 
 The Eiohist The Elohistic document may well be, in the main, at 
 m^thes^e?ond least thrcc-quarters of a century later. Many of its ele- 
 fhe rfign^of mcuts are doubtless very old and primitive. But, generally 
 Jeroboam speaking, its more delicate moral and religious feeling 
 which makes the same kind of advance upon the Jehovist 
 that Amos and Rosea make, and its earnest polemic 
 against the strange gods ' would admirably suit the time 
 of Jeroboam II., somewhere between 770 and 760 B. C.^ 
 
 1 Gen. 35 : 2 ; especially Josh. 24 : 23, cf. Hos. 2 : 13, 17. 
 
 ' It is only fair to say that there is considerable disagreement among 
 critics as to the dates of these documents, and even as to the priority of the 
 Jehovist. I have sought to avoid confusion and controversy, by presenting 
 the line of argument which seems to me, on the whole, the most probable. 
 
 26 
 
the Historians Genesis 
 
 IV 
 
 THE PROGRESS OF THE DIVINE PURPOSE IN THE 
 BOOK OF GENESIS 
 
 The prophetic history, known as the Jehovist-Elohistic inthebegin- 
 document incorporated in the Hexateuch, tells the story of '^^"^ 
 Israel's origin, early discipline, and settlement in the land 
 of Canaan. Her origin is in God, the same God who 
 made all men and all the world. Therefore her story, 
 which does not strictly begin until the call of Abraham in 
 Genesis 12, is significantly rooted by the historian in the 
 wider story of humanity. This liberal outlook, despite 
 much that seems to contradict it, is characteristic of the 
 whole history. The keen ^ and often friendly interest in 
 other nations, attested by the story of Joseph in Egypt, is 
 prophetic of the day when all nations would be citizens of 
 the new Jerusalem, and call Zion mother.'' 
 
 The story opens with the tragedy of human existence — The tragedy 
 disobedience to the reasonable voice of God. under thcence^^ ^ ^' 
 fascination of some plausible but ruinous temptation. 
 Man falls from his God -given destiny by the exercise of a 
 false choice ; the problem of the Bible — of the Old Testa- 
 ment no less than the New — is how he is to be restored. 
 His fall compels the intervention of God who made him 
 
 » Cf. Gen. 10. 2 Ps. 87 : 5 (LXX). 
 
 27 
 
Genesis The Messages of 
 
 and loves him, and he sends him forth in chastisement to 
 a hfe of battle and sorrow. But the struggle on which his 
 sin has launched him is not to be without hope, for God 
 himself is interested in the issue. 
 Redemption As if to thwart the redemptive purpose, soon a deeper 
 dect"|eop"e plunge is made by man— from disobedience to murder ; 
 and the descendants of the murderer are the representa- 
 tives of civilization. A new step in the way of knowledge 
 is a step away from God : not perhaps of necessity, but 
 in fact. The weapons forged by the workers in iron are 
 deadly weapons of war, wherewith men wreak vengeance. 
 The first poem that meets us in the Bible (Gen. 4 : 23, 24) 
 is a glorification of revenge. There is indeed always a 
 witness for better things, always an Abel or a Noah ; but 
 in the main, the world goes on from bad to worse. Its 
 wickedness at length is so terrible that the righteous God 
 must overwhelm it. It must die for baffling his purpose ; 
 and the Flood is made to fulfil his will. But his will is 
 also to save those who deserve to be saved, and Noah, be- 
 cause he is a righteous man, is spared (7 : i). With the 
 new generation, however, that springs from him remain 
 new possibilities of sin, which soon become actualities. 
 The old story bids fair to be repeated. It is against this 
 sad and sombre background that the divine purpose of re- 
 demption begins to unfold. The human race must some- 
 how be won for God. But how? By electing a certain 
 nation to the function of teaching the world his nature and 
 28 
 
the Historians Genesis 
 
 his will. The ancestry and preparation of this nation will 
 be of the highest moment, and with unusual interest we 
 watch the divine selective process beginning. 
 
 It begins with the call of Abraham ; in that call the Abraham 
 world was given a new opportunity. Abraham is called 
 from the land of his birth to another country which, for 
 many reasons, historical and geographical, was peculiarly 
 fitted to be the scene of a historical revelation, and, as the 
 land of promise, is always closely associated with the des- 
 tinies of his people. Abraham obeys the divine voice; 
 and his obedience is justified by his subsequent fortunes, 
 which show how specially God was guarding his interests, 
 crowning him with a prosperity which causes neighboring 
 kings like Abimelech to court his friendship, and preserv- 
 ing him from such a fate as that of Lot who pitched his 
 tent in Sodom and paid for his choice so heavy a penalty. 
 He makes his mistakes (12 : 10-20 and 20 : 1-18) but God 
 overrules them. The moral majesty of the man justifies 
 the divine choice of him. A lover of peace with an inbred 
 horror of contention, hospitable and chivalrous, not care- 
 ful to insist narrowly upon his own rights, sternly righteous 
 yet strangely tender-hearted, pleading for the wicked city 
 with an earnestness that would not be baffled even by 
 God himself — such a man is Israel's earliest father. And 
 how sensitive he is to the divine voice ! He obeys its first 
 call, its every call — whether to leave his country or give up 
 his son, his only son. He can trust that voice when it 
 29 
 
Genesis The Messages of 
 
 whispers to his heart words of high destiny for him and 
 his. It is with such a man as this that God makes a cov- 
 enant (15) and speaks the thoughts of his heart (18 : 17). 
 Surely he was worthy to be the father of the people 
 through whom God was to bring to the world the knowl- 
 edge of his blessed will. 
 
 Isaac In Isaac, the son whom he loved and was willing with 
 
 tears to lose for the higher love he bore his God, the di- 
 vine purpose is continued. Isaac is not the giant his fa- 
 ther was, but he is not unworthy to stand in the succes- 
 sion. For Israel needs men too who can go out to the 
 fields to meditate at the turning of the evening (24 : 63). 
 
 Jacob But it is Jacob, Isaac's son, sharply contrasted with 
 
 Esau, the ancestor of Israel's neighbors the Edomites, 
 that is the most characteristic figure. For good and for 
 evil, he is an Israelite indeed. A man of undoubted abil- 
 ity and resource, with full knowledge of an adversary's 
 weakness and power to take advantage of it, never em- 
 barrassed, always ready to adapt himself to a new situa- 
 tion not only with skill but also with cunning — altogether 
 a clever unscrupulous schemer who at first sight presents 
 a painful contrast to the bluff and chivalrous Esau. But 
 there are deep and beautiful things in this man too. He 
 too could meditate, like his father, when the stars came 
 out. On a bare hillside, he could see angels come and go 
 from heaven to earth, and ere he crossed his river of des- 
 tiny he could wrestle in the dark with one like unto a son 
 30 
 
tJie Historians Genesis 
 
 of man. He sees the unseen, and God's host meets him 
 as he goes on a critical way. His hidden hfe contains 
 infinite possibilities, just the possibihties which count for 
 everything in religion. So it is quite fitting that he, hke 
 his people, should be called Israel. He is a man worth 
 winning, though it is only by a hard discipline that so 
 self-reliant a man is won. His deceit drives him from 
 his home and from the mother who had schemed for him ; 
 we never read that he saw her face again. In the foreign 
 land he is deceived again and again by one who was his 
 match and almost his master. He comes back with the 
 old terror in his heart which years before had driven him 
 away — yet a schemer still. But God lays his hand upon 
 him, forces him to reckon with the unseen powers that 
 are shaping his destiny and claims him for his own. 
 
 At length he settles in the land of promise, and the 
 elect man is now Joseph his son. His story is more than 
 usually romantic ; but through it the divine purpose runs 
 clear — that God's chosen instruments need special dis- 
 cipline, and that the royal way is a way of sorrow. The 
 propriety of the divine choice of him is as obvious here as 
 it was in the case of Abraham. His early life is very im- 
 pressive, in its dreams dashed, its hope deferred, and 
 promise baulked. It is as sad as it is beautiful. He has 
 to face cruelty from the brethren who should have loved 
 him, separation from a father who counts him his dear- 
 est, ingratitude from the man he has helped, infamous 
 
 31 
 
Genesis The Messages of 
 
 slander from those in whose service he was willing to give 
 all that he had but his honor. But through it all he 
 keeps his spirit bright. What moral heroism breathes 
 through his reply to the temptress in Egypt ! With all 
 the alertness of his father, he springs full-armed to meet 
 every new difficulty, be it dream or temptation or threat 
 of famine ; and though he is strong he can also be ten- 
 der unto tears. And in the end God sets this man of 
 heaven-born insight, heroic faith, and invincible hope over 
 the affairs of one of the greatest of empires, and places in 
 his debt a hungry world. 
 Israel in The scene is now shifted to Egypt, and there interest 
 
 ^^P^ is concentrated for a period both long and sad. The di- 
 
 vine purpose seems baffled : but nothing can really baffle 
 it. God has high ends to serve by the sojourn of Israel 
 in Egypt, and in his own good time he will deliver them, 
 with the impress of his nature upon them. 
 
 THE WORLD OF SIN (Gcn. 2 : 4^ tO II ! 30) 
 
 I. Man's Place vi the Universe and his Choice of Sin 
 (Gen. 2 : 4*" to 4 : 24) 
 Man : his M^^ is the handiwork of God ; his spirit is the breath 
 
 origin, task, * 
 
 and duty of of his maker. God, when he made him, appomted him a 
 \q^^'^^\ A^- task — that of tilling the ground and gathering her fruits, 
 
 X7) 32 
 
the Historians Genesis 3:13 
 
 and he gave him all that satisfied eye and heart. But the 
 task had its temptations. He was permitted to enjoy the 
 fair and pleasant fruits of the garden in which God had 
 placed him ; but there was fruit in that garden which to 
 touch was death. So said conscience and God. 
 
 Now man needs companionship ; and among the beasts Woman 
 there is none that can be called his fellow. He needs an/compie- 
 a being like himself, and such a one God gave him in (^^."18-25) 
 woman. She alone is his peer ; in wedlock he and she 
 are no more twain, but one. 
 
 Then to the woman came one day temptation with the 
 sinuous coils and the glittering eye that fascinates. Why The tragedy 
 should she not satisfy her curiosity and touch that fair^J^J^ 
 forbidden fruit ? It could not cost so dear as God had ^3 : 1-13) 
 said; they surely should not die. Rather would their 
 knowledge grow by this forbidden venture. Conscience 
 and passion pled within her. At length she fell, and the 
 man was involved in her fall. They had indeed won 
 knowledge, but it was knowledge of their shame — knowl- 
 edge of how terrible a thing it is to disobey the earnest 
 reasonable voice of God. They sought with vain things 
 to hide their shame and to flee from the searching sound 
 of the voice divine. But in the evening hour God found 
 them, smitten with remorse and shame, but not yet with 
 humble penitence ; for the man accused the woman, and 
 the woman the passion that had against her better heart 
 misled her. 
 
Genesis 3 : 14 The Messages of 
 
 The penalty Then in Stern, solemn words through which there yet 
 (3 : 14-24) gleamed hope, God uttered his word of judgment upon 
 their disobedience. 
 
 "Sin shall go on from age to age, struggling with 
 man for the mastery, and man shall be wounded 
 as he tramples upon it ; but he shall crush it in the 
 end." ^ 
 
 '•Woman, as mother and wife, shall have sorrows 
 many to bear." 
 
 " Man shall have to wring his sustenance from the 
 stubborn earth in fierce struggle that will bring the 
 sweat to his brow, and in the end he shall return 
 to the dust whence he came." 
 
 Then God provided for the man and his wife, the mother 
 of us all, a better covering for their shame than that which 
 they in their extremity had made. But their sins had shut 
 them out from the right to immortality ; the way thither 
 was barred by powers divine and strong. 
 The prog. Now Eve bore Adam a son, Cain, in the mystery of 
 ("fwir whose birth she recognized the hand of God. Abel, his 
 brother, was a shepherd, while Cain was a tiller of the 
 ground ; and each expressed his thanks to God by the 
 
 * The actual words only speak of a ceaseless warfare between humanity 
 and the serpent. But the triumph of humanity seems implicit in the words, 
 partly because the serpent is cursed, partly because man, by his origin, sus- 
 tains special relations to God, and the divine purpose of his creation must 
 not be permanently baulked. (So Dillmann.) 
 
 34 
 
the Historians Genesis 6 : i 
 
 sacrifice of that whereby he won his Hvelihood. But the 
 spirit of the offerers differed as did their gifts, and God 
 rewarded them accordingly. Cain was jealous. The sin 
 which he should have vanquished, sprang upon him and 
 choked his brotherly feeling, and he treacherously mur- 
 dered the brother whose keeper he should have been. But 
 the deed of blood haunted him ; a voice pursued him ; 
 and he was forced to wander far from God, homeless and 
 in terror, about the stubborn earth. Smitten with horror 
 at the thought of his lonely and perilous doom, he cried 
 to God, and received his gracious promise of protection 
 from the avengers of blood ; for blood-revenge is hate- 
 ful to God. So forth he went — from the presence of 
 God. 
 
 But not to wander, rather to settle and build a city ; The progress 
 and it is the offspring of this violent and godless sire that °J 5^" 7."/^^) 
 are the fathers of civilization. They gave the world the 
 shepherd life, the fine and useful arts, such as music and 
 working in metal, and they knew the power of woman. 
 The violence of that impious culture rings through La- 
 mech's song of vengeance.^ 
 
 Those days also saw the beginnings of true worship. Beginnings 
 
 of worship 
 
 ^ 2. Sin Abounding (5 : 29; 6 to 11) ^^ ' ^^' 
 
 After Lamech came Noah the comforter. Noah 
 
 To check the evils arising from the union of humanity How^death 
 
 entered 
 1 With him also begins polygamy. (6 : 1-4) 
 
 35 
 
Genesis 6 : 2 The Messages of 
 
 with beings superhuman, God limited the life of man to 
 one hundred and twenty years.* 
 The Flood. Vexed by the corruption of humanity, God determined 
 an'jthr^^ to blot out cvcry living thing, all but Noah, with whom he 
 ^^^^6*^/ _g. dealt in grace; for Noah was a good man. So, by the 
 7 : 1 to 8 : 22) divine command, he and his household entered the ark 
 with beasts and birds of all kinds, of the clean seven 
 pairs, of the unclean one pair, that in the world to be the 
 species might be preserved alive ; and God shut the door 
 behind him. All that were in the ark he preserved in 
 safety throughout the forty days of rain which destroyed 
 every living thing, and until the waters had subsided, 
 leaving the ground dry. So Noah acknowledged God in 
 sacrifice. Then God, well-pleased, resolved to deal hence- 
 forth in patient love with man, whose will from youth was 
 sinfully inclined ; and never again to smite the earth or to 
 interrupt the order of nature in judgment.^ 
 The blessing Noah began to cultivate the vine, and fell into shame 
 cuie'^o: 18- through the wine thereof. Ham, fit ancestor of the licen- 
 27) tious Canaanites, went and told his brethren ; and Shem, 
 
 the father of the Hebrews, with Japheth his brother, cov- 
 ered their father's shame. Then Noah pronounced a 
 curse and a blessing : a curse fulfilled this day in the sub- 
 jection of the unchaste Canaanites; the richest blessing 
 
 1 This ancient and interesting fragment is not a continuation of the previ- 
 ous narrative, but forms in reality a parallel to 3 : 22-24, ^nd gives another 
 explanation of how death came into the world. 
 
 * About half of chs. 7 and 8 belongs to the priestly historian. 
 
 36 
 
the Historians Genesis 
 
 upon Shem, whose children have the true God among 
 them ; and the blessing of peace and a wide domain 
 to Japheth. 
 
 (Now these represent the three great families of man- The divis- 
 kind) : To the Hamites belong the Babylonian empire,' kiSd^Ci^fs- 
 founded by Nimrod, the mighty hunter king — an empire ^9) 
 whose power and culture travelled north to Assyria : also 
 various branches of the Egyptian people, from whom come 
 the Philistines and Cretans ; further, the Canaanites with 
 Sidon, their oldest settlement, the Hittites, Jebusites, 
 Amorites, Girgashites, Hivites, and the peoples of five 
 northern cities near Lebanon, The Canaanites stretched 
 from Sidon in the north to Gaza in the south. 
 
 To the Semitic family,^ which is the oldest, belong first (lo : 21. 25- 
 and foremost the Hebrews ; and with them are connected ^°^ 
 the Arabs. 
 
 Mankind, yet undivided,^ boldly sought, against the Meaning of 
 divine purpose, to secure itself against dispersion by language^ ° 
 building a city with a great conspicuous tower, where all ^*^ • ^'9> 
 could concentrate. But God defeated their soaring am- 
 bition, destroying their unity, by confounding their lan- 
 guage. Hence the many tongues spoken by men. So 
 they scattered over all the earth. 
 
 J This is scientifically doubtful. 
 
 ' Probably this notice was originally preceded by one dealing with the 
 Japhetic nations. 
 
 3 This section must therefore be from a different source from the two 
 preceding paragraphs. 
 
 37 
 
Genesis 11:28 
 
 The Messages of 
 
 Abraham 
 (II : 28-30) 
 
 (To the Semitic family belongs) Abraham, whose home 
 was in Mesopotamia * and whose wife Sarah had borne 
 him no children. 
 
 VI 
 
 The call of 
 Abraham 
 (12 : 1-9) 
 
 THE FATHERS OF THE HEBREW PEOPLE 
 
 I. The Discipline of Abraham (12 : i to 25 : 6) 
 
 (i) The Call of Abraham and the Divine Care of Him (12 
 and 13) 
 
 Abraham was stirred by a divine impulse "^ to leave his 
 home and all that he held dear ; for it was the purpose of 
 God to make of him the great Hebrew nation, centre and 
 pattern ' of blessing to all mankind. In obedience to the 
 voice, Abraham with Lot moved westward to Canaan, 
 and at Shechem by the sacred tree, a vision of Jehovah 
 woke in his heart the assurance that this was the land, 
 occupied though it then was by the Canaanites, that his 
 descendants would one day inherit. There he gratefully 
 acknowledged Jehovah in worship, as also at Bethel, and 
 then moved southward. 
 
 1 So, apparently, in this document, cf. 24 : 10. Ur, if it be the Baby- 
 lonian city, represents rather the tradition of the priestly document. 
 
 2Cf. 20: 13 (E). 
 
 3 " Shall bless themselves," not " shall be blessed " (v. 3). There is no 
 missionary thought here. 
 
 38 
 
the Historians Genesis 15: 21 
 
 Driven by famine from the land of promise to the land Divine pres- 
 that was one day to be the house of bondage, Abraham E^ptTrom 
 there imperilled the promises by exposing his wife to the periWiTTo^ 
 danger of being united to a foreign prince. But God re- 20) 
 vealed his watchful care over the fortunes of the chosen 
 but erring patriarch, by interposing to save his wife. 
 
 Then Abraham went back with Lot to Bethel, where, Separation 
 
 full of its early memories, he again called upon his God. AbmiLm's 
 
 Now their great wealth bred strife between their herds- magnanim- 
 
 ^ ity over- 
 
 men. Abraham, though all the land was his by promise, ruled in his 
 
 nobly offered Lot his choice. Lot chose the fair land lireTts (13") 
 
 about the wicked cities just across the borders, near the 
 
 shore of the Dead Sea ; and thus, in the providence of 
 
 God, Abraham was left alone in the promised land which, 
 
 he was divinely assured, would one day belong to his seed 
 
 innumerable. Then he moved to Hebron, which became 
 
 his home, and there he acknowledged his God. 
 
 (2) The Strain and the Reward of Faith (15 : i to 25 : 6) 
 
 Abraham, however, grew despondent; for what was Promise of a 
 such a promise to a childless man ? But his despondency firmed"by a 
 was met by the divine assurance that no stranger, but a ^ovenant 
 son would be his heir, and that his seed would be num- 
 berless as the stars. So he trusted God, and God counted 
 that as a mark of his righteousness, confirming by a cove- 
 nant his assurance that all the land, from Nile to Euphra- 
 tes, would one day be possessed by his seed, and dis- 
 39 
 
Genesis i6: i 
 
 The Messages of 
 
 Hope de- 
 ferred weak- 
 ens Sarah's 
 faith; flight 
 of Hagar 
 (i6 : I, 2, 4- 
 14) 
 
 The mes- 
 sage of the 
 heavenly 
 visitants 
 (18 : 1-15) 
 
 Abraham 
 pleads for 
 Sodom and 
 Gomorrah 
 (18 : 16-33) 
 
 closing to him their stern fortunes crowned by ultimate 
 triumph. 
 
 Sarah's faith, however, was not equal to the strain. She 
 impatiently sought to secure the promised son by a way 
 of her own, which brought discord to her home, and in- 
 spired her with a harshness that drove her handmaiden 
 away, but not away from God ; for in the desert by a 
 spring of water, he^ found and comforted the lonely 
 woman, destined to be the mother of the wild and war- 
 like Bedawin. 
 
 One day there came to Abraham's tent three heavenly 
 ones in the guise of travellers, to whom the hospitable 
 patriarch gave of his best. They brought with them the 
 assurance that the fulfilment of the divine promise was 
 drawing nigh ; but the aged Sarah laughed incredulously ; 
 and God was angry at her little faith, for nothing is too 
 hard for him. 
 
 Now this heavenly visit also served the end of noting 
 the wickedness of the cities where Lot had his home ; and 
 somewhat of his purpose God revealed to Abraham his 
 friend, seeing that he had elected him to a high and holy 
 task. Then Abraham pled for the wicked cities with an 
 earnestness that would not be baffled — pled that the bad 
 might be spared for the sake of the good; and God 
 showed himself just indeed, yet exceeding merciful, more 
 willing to spare than to destroy . 
 
 » The angel is identified with Jehovah himself (v. 10), 
 40 
 
the Historians Genesis 21 : 34 
 
 Finding Sodom given over to the vilest sins, and there- But their 
 fore doomed to destruction, the angels urged the righteous ednesrhas 
 Lot to flee with all that were dear to him. But his Sod- fhem1?re- 
 omite sons-in-law made a jest of it. Even Lot himself trievabiy 
 
 •* (19 : 1-28) 
 
 lingered, for his was not the ready obedience of Abraham ; 
 yet he was saved, with his wife and daughters, through 
 the mercy of God toward him. His wife, however, looked 
 back and perished. Thus was God's word to Abraham 
 fulfilled. 
 
 Lot's choice of Sodom avenged itself in the corruption The trail of 
 of his daughters, who, by a wickedness proscribed in o°i£^'of 
 Israel, became through him the ancestresses of Moab and Ammon"*^ 
 Ammon, peoples of hated name. (19 = 30-38) 
 
 Divine preservation from self-incurred peril (20).^ 
 
 At last faith had its miraculous reward. Through An heir at 
 Sarah, Abraham had a son in his old age. (21 : 1,2,6,7) 
 
 Expulsion of Hagar (21 :8-2i).^ 
 
 Seeing how Abraham prospered under God, Abimelech Abraham's 
 made a treaty of eternal friendship with him, restoring to with^Abim- 
 him the well Beersheba,^ where still stands the sacred tree Bee^heba 
 planted by the devout patriarch. (21 '■ 22-34) 
 
 1 20 (E) is parallel to 12 : 10-20 (J). This is practically the first point where 
 the Elohistic document appears. For comparison of the duplicates, see In- 
 troduction, pp. 18, 19. 
 
 ■■' The Elohist's parallel to 16, according to which Ishmael is not yet born. 
 For other diflferences, see Introduction, p. 19. 
 
 3 Two derivations are here suggested, pointing to two different sources: 
 well of the oath, and well of the seven. The Hebrew consonants for the 
 words " seven " and " swear " are the same. 
 41 . 
 
Genesis 22 : i 
 
 The Messages of 
 
 Sacrifice of 
 Isaac ; 
 sorest test 
 and noblest 
 triumph of 
 faith 
 (32:1-19) 
 
 Abraham's 
 kinsfolk in 
 Aram 
 (22 : 20-24) 
 
 From among 
 them a wife 
 is found for 
 Isaac (24) 
 
 Abraham's 
 descendants 
 (25 : 1-6, 18) 
 
 Then came to Abraham the supreme test of his faith, 
 in the impulse to do as did the people of the land, and offer 
 to his God in sacrifice his beloved son — which meant the 
 sacrifice of all his hopes. With breaking heart, yet in un- 
 flinching obedience to the voice within, he took his son to 
 Mount Moriah, now the temple-hill. He raised the knife, 
 and in spirit the sacrifice was complete. Father and son 
 had surrendered their will to the will of God. But in the 
 blood of the children the God of Israel had no delight, 
 and lo! at the crisis he provided a substitute. So the 
 daring faith of Abraham was justified and rewarded by a 
 renewal of the divine assurance. 
 
 . Now Abraham was related to the Arameans, whose 
 tribes like Israel's were twelve. 
 
 Trusting in the God who had guided his past, he sent 
 his servant to these his kinsmen to find a wife for Isaac ; 
 for Isaac must not imperil the promises by marrying a 
 woman of Canaan, nor yet by leaving the promised land. 
 With grateful joy, the servant found himself led of God to 
 just such a bride as Isaac needed— her energy watching 
 his contemplation. Her kinsfolk saw in this the hand of 
 God and yielded her up with high hopes for her destiny. 
 Thus she became the wife of Isaac. 
 
 Abraham was the ancestor of certain Arab peoples, and 
 also of the Bedawin. 
 
 42 
 
the Historians Genesis 27 : 26 
 
 2. The Discipline of Isaac (25 : 11 to 26 : 33) 
 
 Isaac's home was in Beer-lahai-roi.* Isaac's home 
 
 Again faith was tried by the long tarrying of the heir. ^^5- " ) 
 But in answer to prayer, God sent the barren Rebekah The twin 
 twin sons, who even in the womb foreshadowed the long their diffe" 
 fierce struggle of the peoples ' that would spring from ("^f 21-34) 
 them, and the victory of the later born : Esau the hunter, 
 slave of instinct and appetite; Jacob the shepherd, cun- 
 ning indeed, but with his eye upon the unseen and the 
 future, who won from Esau his birthright. 
 
 Divine preservation from self-incurred peril (26: i-ii).^ 
 Isaac's prosperity v/oke the jealousy and enmity of the Isaac's pros- 
 Philistines, but at last God gave him rest and room for feYand'Sr. ' 
 Abraham his servant's sake. 0^6^12-25) 
 
 Isaac's covenant with Abimelech at Beersheba (26 : 
 26-33).* 
 
 3. The Discipline of Jacob {Tj \\ to 35 : 22) 
 
 (l) Banished by Sin (27 : I to 28 . 22) 
 Isaac was minded to bestow his paternal blessing on Jacob wins 
 his first born, Esau, contrary to the divine purpose which by^auTaifd 
 had elected Jacob. Yet all unwitting, he was made toj^^^^^^^^® 
 
 > Cf. 26 : 62. 
 
 ' The Edomites and the Israelites. 
 
 ' The Isaac parallel to the Abraham story in 1 2 : 10-20. This (also J) is 
 possibly the older of the two stories : cf. 20 (E). 
 * The Isaac parallel (J) to the Abraham story in 21 : 22-34 (E). 
 
 43 
 
Genesis 27 : 27 
 
 The Messages of 
 
 His dream 
 at Bethel 
 (28 : 10-22) 
 
 fulfil that purpose, and he gave Jacob his blessing — even 
 the promise of Israel's triumph over Edom/ But the 
 craft whereby the mother and her younger son had 
 wrested the blessing, was avenged upon both. For Esau 
 too received a blessing — the promise that Israel's yoke 
 would one day be broken,^ and to avoid the vengeance of 
 Esau Jacob had to leave his mother and his home for his 
 kinsmen in distant Mesopotamia. 
 
 On the threshold of the discipline on which his life was 
 now launched, the lonely man was graciously assured, in 
 a vision, of the divine presence and of the nearness of 
 heaven to earth. The God who had visited him even on 
 that rugged and unexpected spot on the hillside of Bethel 
 would — he was divinely assured — be with him and keep 
 him wherever he went and would bring him back to the 
 land he was leaving, in fulfilment of his high destiny. So 
 he raised a memorial stone, where the shrine of Bethel 
 now stands, and vowed a tithe to God, should he return in 
 peace and safety. 
 
 (2) Jacob's Fortunes in the Strange Land (29 : i to 31 : 55) 
 
 Jacob Forth then he went with hope and courage, and he was 
 
 Mesopota- divinely guided to his eastern kinsmen. In return for the 
 mia, serves \^2Si^ of the fair Rachel whom he loved, he offered Laban 
 
 Laban, mar- 
 ries Leah . . ^ . ,. . , ^ „ -.r x 
 and Rachel As m David's time (2 S. 8 : 14 ; i K. 11 : 15). 
 
 (29 : 1-30) 2 As in the time of Joram (2 K. 8 : 20), about 845 B. C, and finally in 
 
 the time of Ahaz (2 K. 16 : 6, corrected text) about 730 B. C. 
 
 44 
 
tJie Historians Genesis 31 : 23 
 
 seven years of service, but by a craft that matched and 
 avenged his own, he was defrauded of his bride. The 
 constant Jacob, however, shrank not from other seven 
 years of service for the woman that he loved. 
 
 But while her sister bore him children, Rachel herself His children 
 remained barren, and Sarah-like, sought children through 3oV2i) ^° 
 her maid, and by other wrongful means. 
 
 At length after years of waiting God gave the barren Birth of 
 Rachel a son, even Joseph. Thus by his wives and their (3°oTi'2-24) 
 maids, Jacob had eleven sons and one daughter. 
 
 Then Jacob longed to go back to his own country but Jacob's 
 his discipline was not yet complete. He must wait and skfif an? 
 serve yet more. At the entreaty of Laban, who marked Tq^.p^^^^v 
 the prosperity that Jacob had brought him, he remained, 
 claiming a wage that seemed but trifling. But the wily 
 Jacob outwitted the wily Aramean, and by craft and skill ' 
 became very rich and prosperous. 
 
 His hour was come. Vexed by the jealousy of Laban, Departure 
 and still cherishing in his heart the old promise at Bethel, pounJii^'°\ 
 he was divinely moved to return to the land of his birth. ^^^ : 1-2O 
 Once more he outwitted his Aramean kinsman, and with 
 wives and substance moved westward toward Gilead, 
 Rachel taking with her the images her father used for 
 divination. 
 
 Laban started in pursuit ; but God intervened to save 
 
 1 This is J. In 31 : 5-12 (E) his success is ascribed to God. Cf. Intro- 
 duction, pp. 19, 20. 
 
 45 
 
Genesis 31 : 24 The Messages of 
 
 Laban's pur- Jacob from his revenge, and Laban did him no hurt. 
 
 cob'f remon- He was, howcver, indignant at the theft of his images, 
 
 f7"22- 2) which he sought for in vain, being outwitted by the 
 
 daughter whom years before he had defrauded of her 
 
 rightful husband. Thus Laban was foiled at all points. 
 
 Jacob remonstrated with Laban for his unjust requital of 
 
 all his faithful service, overruled however and requited by 
 
 the gracious God of his fathers. 
 
 Treaty be- Touched by his remonstrance, Laban proposed a cove- 
 
 (^1*^3^5™ "a^t of friendship ; and there, between the two, a solemn 
 
 covenant was made in Gilead, which was henceforth to be 
 
 the boundary between the Israelites and the Arameans. 
 
 Then Laban returned to his own land, and Jacob to his. 
 
 (3) In the Promised Land (32 : i to 35 : 22) 
 Angels meet Now that he was in the promised land, he was strength- 
 (JJ^?^!, 2) ened, as at Bethel in the beginning, by a special sense of 
 
 the divine presence. 
 Spectres of Nor was it unneeded. For danger was to be feared 
 (alfSa) ^^°"^ ^^^ brother he had wronged, and with whom he 
 must reckon. With his old caution he made his prepara- 
 tions ; then he humbly cast himself on God. 
 God wrestles The crisis of his life had come. In the lonely darkness, 
 \i^: 2i^2) a divine hand grasped him ; God was wrestling with the 
 wily patriarch who had so often wrestled with men and 
 won. Besides his brother, he has now to reckon with that 
 unseen unnameable One who grasps him in the dark and 
 46 
 
the Historians Genesis 35 : 8 
 
 who by a touch can wither all his power. Only then is 
 he fit to possess the land, when he sees that it is not his 
 craft that wins it, but his God who gives it. He clung to 
 the God who wrestled with him till he won from him a 
 blessing. The struggle left its mark, but it transformed 
 and redeemed him. 
 
 Strong now in humble confidence in God, he went The meeting 
 forth to meet his brother, and his confidence was justified ers! ^jaSb' 
 by his brother's magnanimous reception of him. He?^^^^^^^™ 
 moved on to Shechem, and there by purchase won, in the 
 promised land, ground he could legally call his own.^ 
 
 Soon, however, came trouble. Shechem dishonored Dishonoring 
 Jacob's daughter. But he loved her, and offered to pay strife"witii 
 for her any bridal price that might be imposed, jhe J^^^"^*'^" 
 bargain was struck. Yet Simeon and Levi slew him, to 
 avenge the purity of the family stained by union with an 
 alien. Then Jacob reproved them for their imprudence 
 in provoking the inhabitants of the land, to the possible 
 destruction of him and his, and of all the hopes with them 
 bound up.'' 
 
 Then Jacob was moved by a divine impulse to go to Back to 
 Bethel, the goal as the beginning of his pilgrimage, there (35^1.^) 
 to acknowledge the gracious God of all his way, having 
 first cleansed his household of all symbols of superstition. 
 
 Soon gladness was turned to sorrow in the breaking of 
 
 1 Cf. Josh. 24 : 32 (E), also Gen. 23 (P). 
 
 ' More than half of this chapter comes from the priestly narrative. 
 
 47 
 
Genesis 35 : i6 The Messages of 
 
 Death of the oldest link that bound him to his past; and to the 
 
 (35:*87and sorest sorrow of all, in the passing of his well-beloved 
 
 ^5^^^6-22) Rachel, as she gave birth to Benjamin. Thus the circle 
 
 of twelve was completed by a mother of sorrows. 
 
 4. The Discipline of Joseph {yj : 2 to 50 : 26) 
 (i) His Sorrows (37 : 2 to 40 : 23) 
 The dream- Now Jacob lovcd Joscph above all his sons, and Joseph 
 fate"^joseph dreamed once and again of a greatness surpassing theirs. 
 g)ldinto Jealous of the bold dreamer, his brethren cruelly con- 
 (37 : 2-36) spired to slay him, and he was only saved by the word of 
 the eldest-born, Reuben.' From his well-prison he was 
 taken by Midianite merchants,'* who sold him into Egypt. 
 The way of the dreamer is hard ; the hope of Israel was 
 in an alien land — a slave. ^ 
 In prison Seeing the prosperity that crowned all Joseph's efforts, 
 
 his Egyptian master trusted him with all he had. Then 
 from a woman came fierce temptation, assailing him with 
 pleading persistency. But he stood nobly firm,* support- 
 ed by his horror of sin, and by his deep sense of honor 
 
 1 In J it is Judah (v. 26). 
 
 2 In J he is sold directly to Ishmaelites (v. 28). 
 
 3 Chapter 38, which interrupts the story of Joseph, is interesting on his- 
 torical and legal grounds. It relates how the three principal clans of Judah 
 arose from an amalgamation of the tribe with the southern Canaanites ; and 
 it emphasizes the duty of marriage with a deceased brother's wife. Cf. Ruth 
 4 :i2. 
 
 4 Unlike Judah (38). 
 48 
 
 (39) 
 
the Historians Genesis 41 : 45 
 
 and of God. Victim of cruel slander, he was thrust into 
 prison. By so stern a way of sorrow does the dreamer 
 move onward to his goal. For through it all, God was 
 with him in the prison, lifting him to the post of honor — 
 foretaste of his dream's fulfilment. 
 
 In the prison ' where Joseph was serving as slave to The oppor- 
 the governor, Pharaoh's chief butler and baker dreamed serh^iiter-" 
 ominous dreams. Joseph, whose dark fortunes had not dreamr(°o) 
 stained his faith in dreams — for his insight was a gift of 
 God — interpreted their dreams, and begged the chief but- 
 ler to speak kindly of him to Pharaoh, and procure his de- 
 liverance. The butler forgot, but God remembered ; for 
 this incident became the turning point in Joseph's fortunes. 
 
 (2) His Exaltation (41 to 50) 
 
 It fell on this wise : Pharaoh dreamt dreams prophetic From prison 
 of a sore famine soon to fall on Egypt and the world, jos^eph^mier 
 His wise men were baffled ; but Joseph, whose power to°^^^P^^^'^ 
 interpret dreams was now, after two years of hope deferred, 
 recalled by the man who had forgotten him, showed the 
 meaning of the dreams, and offered counsel so wise that 
 Pharaoh could not but see in him — slave though he was 
 — a man endowed with the divine spirit and fit to be in- 
 trusted with the government of the land. He conferred 
 upon him the highest honors, and gave him in marriage 
 
 1 Ch. 40, which is, in the main, from E, is in reality rather parallel to than 
 continuous with 39, which is, in the main, from J. 
 
 49 
 
Genesis 41 : 46 The Messages of 
 
 the daughter of the priest of Heliopolis, by \yhom he had 
 < two sons, Manasseh and Ephraim. When the famine 
 came, his measures of prudence saved the people, and all 
 the world was in his debt. So in the patient Joseph, often 
 baffled but never broken, God at length fulfilled his purpose. 
 First visit of Now Jacob Sent to Egypt all his sons for corn, all but 
 thei/humu"-' his darling Benjamin. They appeared before Joseph and 
 iation (42) 5o^ye(j before him, thus fulfilling his early dream. With 
 a pretence of harshness he demanded the presence of 
 Benjamin. In this their sorry plight, the guilty con- 
 science of the men saw just retribution for the past. 
 Back they went to their father, only to meet fresh trouble. 
 Second visit At length, as the famine grew sorer, the brothers re- 
 ^^^^ turned to Joseph for more corn — this time with Benjamin, 
 
 for whose safe return Judah promised the sorrowful Jacob 
 to be surety. They were hospitably entertained by Joseph, 
 Benjamin receiving special marks of favor ; and they could 
 not help marvelling at his knowledge of them. 
 Troubles Then he sent them away with corn and money, contriv- 
 
 3iast?Jr ^"'^ ^'^S however to have them brought back at once, with 
 (44) seeming guilt upon the head of Benjamin. They saw in 
 
 their dismay the avenging hand of God. Sorrow and re- 
 morse had chastened them, and knit them closer in the 
 bonds of love. They would not abandon their younger 
 brother to his fate. But, when Joseph claimed him, Judah 
 with passionate eloquence pled for him and offered him- 
 self as bondsman in his stead. 
 
 50 
 
the Historians Genesis 48 : 1 5 
 
 Convinced now that they were changed men, Joseph, to The recon- 
 their terror and amazement, revealed himself, and asked jVseph^s" in- 
 after his father. He also sent him an invitation to Egypt, T^f'}'^^.^ \ 
 seconded by Pharaoh himself. Then he offered his now 
 chastened brethren the embrace of reconciliation. 
 
 The good news was at first almost too much for the old The joy of 
 man ; but his spirit revived and he said, " Joseph my son (^^5*^° ^^.jS) 
 is yet alive ; I will go and see him before I die." 
 
 So with the divine assurance that God would go with The meeting 
 him, Jacob went down to Egypt, whence his descendants soM46^^i"5'| 
 were to be brought back to the land of promise, after their ^^"34) 
 long discipline, in accordance with the purpose of God. 
 Thus Jacob and Joseph met at last. 
 
 Joseph presented certain of his brethren to Pharaoh, The settle- 
 and was careful to plan that they should dwell not among Egypt" 
 the Egyptians, but by themselves in Goshen. ^'^7 ; 1-6) 
 
 Now the famine waxed very sore ; and while Jacob's Joseph the 
 household enjoyed the bounty of Joseph in Goshen, the (47^°i2-27) 
 Egyptians were reduced to great straits. But Joseph 
 proved their saviour, and by famous statutes, he strength- 
 ened and enriched the royal house. 
 
 As the aged Jacob lay dying, he solemnly charged The dying 
 Joseph to bury him, not in Egypt, but beside his fathers in bfe^s°es jo- 
 the promised land. Then upon Joseph's sons, first Eph- J^p^'^^°^"^^ 
 raim the younger, then the elder, Manasseh, he bestowed 48 : 2, 8-22) 
 his parting blessing, with the prayer that his own shep- 
 herd God would make them and their children true heirs 
 
 51 
 
Genesis 48 : i6 
 
 The Messages of 
 
 Funeral hon- 
 ors (50: 1-14) 
 
 Joseph fully 
 forgives his 
 brethren 
 (50 : 15-21) 
 
 Dying, he 
 
 looks for 
 another 
 country 
 (50 : 22-26) 
 
 of the promises vouchsafed to his fathers ; and he assured 
 Joseph that God would be with them and bring them back 
 to the land of their fathers. 
 
 Then Jacob died, sore bewept ; and Joseph, with a great 
 Egyptian escort, brought him to the land of Canaan, in 
 accordance with his wish, and there he was buried with 
 special honors. 
 
 Now that their father was dead, the conscience-haunted 
 brethren, fearing Joseph's vengeance, sought to make 
 sure of his full forgiveness. The generous Joseph for- 
 gave them with tears. Who am I, he said, to punish.? 
 God had overruled their sin for the good of the world. 
 He and they were but instruments in his hands. 
 
 Throughout his long life in Egypt, Joseph's heart was 
 in the promised land ; and, as he lay dying, he gave solemn 
 charge that his bones be brought thither, when the faithful 
 God should lead his descendants back again, as he knew 
 he surely would. ^ 
 
 VII 
 
 THE PROPHETIC NARRATIVE OF EXODUS I TO 
 
 NUMBERS 32 
 
 Between Between the latest scene in Genesis and the opening 
 
 Exodus *"^ scene in Exodus lies a great silence, broken only by the 
 
 » Cf. Josh. 24 : 32 (E). 
 
 52 
 
the Historians Exodus 
 
 sighing and the groans of the people whose ancestors had, 
 generations before, been welcomed for Joseph's sake to 
 the land of Egypt. Crushed and in a foreign land, they 
 are learning the vicissitudes of life, that they may learn 
 the grace and power of their God. In the background 
 of their sorrow lies the promised land, a dear memory 
 and a forlorn hope. Yet back to that land they must be 
 brought ; for it is there, after the discipline of Egypt, that 
 they will do the work for the world which God has given 
 them to do. 
 
 So. in his own wondrous way, God raises up Moses, a Moses the 
 truly gigantic figure ; next to our Lord, perhaps the most '^^^'^^'■^'" 
 important personality in the history of religion. Here 
 again we see the sort of man whom God calls to con- 
 spicuous service. The first real glimpse we get of him is 
 as a man with a mighty passion for justice, and not afraid 
 to deal a sturdy blow in its defence ; a man with a deep 
 brotherly heart, knightly champion of the weak and down- 
 trodden, and willing to face heavy odds (Ex. 2 : 11-22). 
 His impetuosity only needs to be tempered, and it is tem- 
 pered in the lonely desert. There, in meditation, he gathers 
 a quiet strength. His quick eye sees great sights and 
 sees God behind them ; his sensitive ear hears the divine 
 call to deliver his people. The God of Abraham is not 
 dead ; he is the God of the bush. He is here and now, 
 sanctifying the spot where Moses is standing. Here then 
 is the revelation in the strength of which he may well go 
 
 S3 
 
Exodus 
 
 The Messages of 
 
 Moses and 
 Pharaoh: a 
 royal en- 
 counter 
 
 The rising 
 terrors 
 
 forward to his tremendous task — the revelation that God 
 is ever the same, and that same a God of grace ; as he was 
 with Abraham, so he would be with him ; as he loved the 
 fathers in the old days, so he loved the children in these, 
 and, loving, would deliver them. Hesitating, as well he 
 might, before such a task, but reassured, he advances to 
 meet the mighty Pharaoh, arch-enemy of his people. 
 
 Nothing could be grander than this series of encounters 
 between these two mighty men. But the blending of the 
 documents has sometimes obscured the real splendor of 
 the climax. According to the Jehovist, Moses predicts 
 the punishment which will befall, if Pharaoh refuses his 
 request ; and next day, Jehovah sends it. According to 
 the Elohist, Moses works the wonders by raising his magic 
 rod. Of the ten plagues, the Jehovist records seven ; the 
 turning of the Nile into blood, the frogs, the gadflies, the 
 murrain, the hail, the locusts, and the slaying of the first- 
 born. The Elohist records five : the turning of the Nile 
 into blood, the hail, the locusts, the darkness, and smit- 
 ing of the first-born. The real progress of the encounter 
 is most impressively seen in the Jehovist, but in all that is 
 essential both accounts agree. 
 
 The magnificence of this struggle, and the titanic cour- 
 age of Moses are not clearly seen till we look well at the 
 combatants and their resources ; Moses strong in God and 
 in the naked justice of his cause, Pharaoh the incarna- 
 tion of a might at which even to-day men marvel. Think 
 54 
 
the Historians Exodus 
 
 of Egypt's colossal statuary, palaces, temples, tombs ; it is 
 the monarch of such a land that Moses defies. The foe- 
 men are well matched. Moses never yields an inch of 
 ground and Pharaoh yields but little. But it is a struggle 
 of right against might, of the unseen with the seen, and 
 the unseen must prevail. The plagues grow more awful ; 
 the terrors heighten ; they wring from the haughty Pha- 
 raoh both entreaty and confession, and even win from 
 some of his court an acknowledgment of Jehovah's power. 
 But at last, in a climax of extraordinary magnificence 
 Pharaoh rises like a giant, refuses the demand of Moses, 
 and forbids him, on pain of death, to look upon his face 
 any more. Moses takes him at his word and leaves him 
 with a flush of anger on his face, after announcing the 
 most terrible blow of all.^ 
 
 The blow falls. God's will is at length done, and his Deliverance 
 redeemed people go forth triumphantly ; soon however to ^^ ^^^ 
 meet new perplexities, with the Red Sea in front and the 
 all but invincible Pharaoh behind them. Here again, 
 however, God wrought for them a deliverance, the mem- 
 ory of which touched the national imagination, and re- 
 kindled faith so long as Israel remained a people. Out of 
 their perplexity they emerge with a ringing song of tri- 
 umph and gratitude upon their lips. 
 
 But soon the note changes to one of murmuring, for a The cove- 
 new perplexity looms up (Ex. 17). This people is not yet °^"' 
 
 1 II : 1-3 from E, unfortunately interrupts this fine passage (J). 
 
 55 
 
Exodus The Messages of 
 
 fit for the promised land ; they will need discipline of di- 
 vers sorts. Still, they are the people elect, and when they 
 reach the holy mountain, God enters into a covenant with 
 them. Amid scenes at once sublime and severe, as though 
 nature were in sympathy with the awfulness of the mo- 
 ment, Jehovah revealed his will, claimed them in that 
 moment for his own peculiar people on condition of their 
 obedience to that will, and started them thereby on their 
 distinctive national career. The writers of Exodus 19 and 
 20 felt this to be the critical moment in Israel's early his- 
 tory. They dwell upon it with a copiousness of detail and 
 with an emphasis which shows how fully they felt the 
 moral obligations which covenant with such a God as Je- 
 hovah imposed, and how admirably the religion founded 
 by Moses was adapted to be a world religion. 
 Fall and for- Again, however, the people plunge from the heights to 
 giveness ^^ depths. The solemn ratification of the covenant is 
 dramatically followed by the idolatrous worship of the 
 golden calf — a crime almost too heinous under the cir- 
 cumstances to pardon. But if it may be pardoned at all, it 
 will be through the intercession of Moses (Ex. 32 : i to 34 : 
 10). Here again the greatness of the climax in the inter- 
 cession scene is obscured by the blending of the sources,' 
 but in both, especially in the Jehovist, it is worked out with 
 rare power and beauty. The unwearied persistency of 
 Moses is at length rewarded with the revelation that the 
 
 1 Read together 33 : 1-3, 12-23; 34 : 6-9 (J). 
 
 56 
 
the Historians Numbers 
 
 glory of God is his pity; and with the swift intuition 
 of love, he urges this as a plea for the pardon of the 
 guilty people. True to his nature, God pardons and 
 restores. 
 
 Forgiven, they leave the holy mountain, only to set out The unique- 
 
 [ • /XT \ T- ness of 
 
 upon a new career of murmunng (Num. ii). Every new Moses 
 scene heightens the loneliness of Moses — reproached by 
 the people, vexed by his jealous brother and sister (Num. 
 12). But it all serves only to show how absolutely unique 
 he is in his prophetic dignity (12:8) and in how intimate 
 a sense he is the friend of God. 
 
 With hope undimmed by all this unbelief, he sent spies The unbelief 
 into the land of promise. On their return, they dishearten ° ^p«°p ^ 
 the too easily disheartened people. The cup is now full. 
 This is not the generation which can look upon the land ; 
 their bones will bleach the wilderness. 
 
 The darkness deepens. A rebellion is set on foot Rebellion 
 against the authority of Moses. But from this crisis, as 
 from every crisis, he emerges with the divine approval 
 upon him and his work (Num. 16). 
 
 At length Edom is reached, and the promised land is Near the 
 not far away. But Edom, despite the ancient kinship, fan™'^^ 
 refuses help to Israel, who, in bitter vexation, and railing 
 against God and Moses, find themselves compelled to 
 take a circuitous route. In the end, however, they reach 
 the Arnon, defeat and dispossess the mighty Sihon, King 
 of the Amorites, perhaps also Og, King of Bashan. The 
 57 
 
Numbers The Messages of 
 
 land is near, and the fulfilment of the promise is within 
 sight. 
 The prophe- With great dramatic propriety, the prophecies of Balaam 
 kam* ^ appear at this point. Israel's power has been felt, some- 
 thing of her strange history is known, and Moab is afraid 
 of her. The king summons a seer to curse her with a 
 potent curse. But who can curse whom God hath 
 blessed ? There — just before she sets foot on the prom- 
 ised land — from the lips of a stranger falls the prediction 
 of her glorious and invincible destiny. 
 The sad But the vision melts before the facts. The dramatic 
 
 reality prophecy has a dramatic sequel. The people fall before 
 
 the seductions of Moabite idolatry — fall too after a disci- 
 pline and a success in which even alien eyes like Balaam's 
 can see the hand of a God that has no peer. When that 
 sin has been punished, possession of the land begins, the 
 ground east of the Jordan being the first to be settled. 
 The person- Israel Is now launched upon her national career, a 
 Moses career which the later books of the Old Testament regard 
 
 as a divine mission to the world. But under God, she 
 owes everything to Moses. He must indeed have been a 
 most impressive and powerful personality, who brought 
 those down- trodden slaves of Egypt to something like a 
 national self-consciousness, by giving them an inspiring 
 conception of the God whom they nominally served. 
 Little wonder that he haunted Hebrew imagination for 
 more than a millennium, that earlier ages placed his name 
 
 58 
 
the Historians Exodus 2:15 
 
 alongside that of God,^ or that later ages unreservedly 
 ascribed to him the laws which were their life. 
 
 VIII 
 
 THE BIRTH OF THE NATION (Ex. I tO Num. 32) 
 
 I . Redemption from the Bondage of Egypt (Ex. i : 6 
 to 15 : 21) 
 
 (i) The Preparation (i : 6 to 4 : 31) 
 
 Long years after, when Israel had grown to be many israd cruel- 
 and strong, a new dynasty arose over Egypt, which sought ^^ ^J-^g?^^ 
 to crush under cruel burdens the people of whom it was ^5-22) 
 jealous. But to the amazement of the Egyptians the peo- 
 ple grew all the more, for God prospers his own. Then 
 the ruthless king ordered the slaughter of all the male 
 children ; but again his cruelty was overruled. 
 
 For the infant Moses, hidden by his parents in fear, yet a deliverer 
 in faith, was found and taken to the court, there to be Moses "^*" 
 trained as a prince. Thus strangely did God prepare and ^^ • ^^s"*) 
 equip him who was to be the saviour of his people. The 
 glamor of the court did not blind him to the sorrows of 
 his brethren. Twice did he show himself the doughty 
 champion of the oppressed — he who hated wrong in friend 
 or foe — and had to seek refuge with the kindred ^ clan of 
 1 Cf. Ex. 14 : 31 ; 19 : 9 ; Num. 21:5. ' Cf. Gen. 25 : 2, 
 
 59 
 
Exodus 2:16 The Messages of 
 
 Midian, where the silence of the desert would temper the 
 impulses of his hot heart. Here again he is seen as the 
 champion of the oppressed.' 
 God's reve- To the pensivc lonely shepherd by Horeb^ came a mes- 
 hiinseif to sage of God in the form of a flaming bush — flaming but 
 theSuo'^ unconsumed. At first it was to him nothing but a strange 
 service (3) sight ; but soon he found it to be the vision and the voice 
 of God, and the barren desolate place on which he was 
 standing to be holy ground. The present God in the 
 flaming bush was the old God of the patriarchs, who in 
 the many dark days of oppression had seemed so far 
 away ; but all the time he had seen their sorrow and heard 
 their cry, and here he was now, as ever, present and 
 mighty to deliver and to bring his banished into the prom- 
 ised land. But he delivers through the man he has chosen 
 and equipped by discipline of court and desert : " Come 
 and I will send thee." So came the divine word to Moses's 
 heart. Lonely brooding has tempered the old self-reli- 
 ance. How could he, a crushed and exiled man, face 
 Pharaoh ^ and bring the people out } Then came the di- 
 
 1 After this appears to come in J's story, the strange passage 4 : 24-26 
 which implies that on the death of the king from whom he fled, Moses set 
 out to return, and on the way his life, which was in danger from the wrath 
 of Jehovah, was redeemed by the offering of the blood of circumcision. The 
 rite of infant circumcision is thus explained. This scene would be followed 
 by the commission in ch. 3 (so Bacon). 
 
 2 Called Horeb in E and D (Deuteronomy), Sinai in J and P. 
 • In J he is to go with the elders (16-18). 
 
 60 
 
the Historians Exodus 5 : 8 
 
 vine assurance, supported by a sign, that God would be 
 with him. But in what character will he present the 
 ancestral God to his incredulous people ? As Jehovah, 
 whose faithfulness is constant, in future as in past. This 
 is to be his abiding name. Supported by the revelation 
 of the constancy of the divine pity, Moses is inspired to de- 
 mand from Pharaoh permission for the people to make a 
 three days' pilgrimage into the wilderness to worship their 
 own God, despite his assurance that Pharaoh will refuse 
 until he is compelled by Jehovah's wonders to consent. 
 
 To silence all popular doubts as to his divine commis- Divinely 
 sion, he was empowered to perform three miraculous yerhesttat- 
 signs.^ Nevertheless his own faith was not thereby |^"s (4 : 1-23, 
 strengthened. Conscious of his weakness, he still shrank 
 from his God-appointed task, to which even the clear 
 assurance of almighty God did not brace him. So half in 
 grace and half in chastisement, God gave him a helper in 
 Aaron, his brother. 
 
 (2) The Struggle (5 : i to 12 : 39) 
 The great struggle began: Moses on the one hand, Moses and 
 championing the cause of Jehovah and the oppressed ; Sl^me^e^ting 
 and on the other Pharaoh, the cruel, defiant, godless. ^^jj5^° S""^^' 
 The religious plea urged by Moses was rejected by Pha- (5 : i to 6 : i) 
 raoh as a lying pretext to secure a holiday, and answered 
 
 ' In 1-9 (J) the miracles are to convince the people, cf. 29-31. In E (of. 
 17) they are to be performed before Pharaoh. 
 61 
 
Exodus 5 : 9 
 
 The Messages of 
 
 The Nile 
 turned into 
 blood (7 : 14- 
 18, 20, 21, 
 23-25) 
 
 Plague of 
 
 frogs 
 
 (8 : 1-4, 8-15) 
 
 Plague of 
 gadflies 
 (8 : 20-32) 
 
 Plague of 
 murrain 
 (9 : 1-7) 
 
 by imposing upon the people heavier burdens, which 
 embittered the Hebrew overseers against Moses. The 
 baffled leader laid the matter before God, and again won 
 from him the assurance of ultimate deliverance, to be 
 wrought by his own strong hand. 
 
 Jehovah was resolved ^ to bend Pharaoh to his will, and 
 teach him who he was.' So he summoned the forces of 
 nature, of which he was lord, and not the gods of Egypt ; 
 and began by corrupting the Nile, source of Egypt's life. 
 But Pharaoh remained unimpressed. 
 
 Then he sent a plague of frogs. This blow moved the 
 proud monarch to entreat Moses to intercede for him, and 
 Jehovah answered Moses's prayer. But the respite only 
 hardened Pharaoh's stubborn heart. 
 
 Then he sent a plague of gadflies which tormented 
 Egypt but spared Goshen where Israel was — sure proof that 
 Jehovah was lord of all. The exasperated Pharaoh then 
 met Moses's demand half-way ; but Moses was inflexible. 
 Grudgingly did Pharaoh make the concession demanded, 
 and the plague was removed by the prayer of Moses at 
 Pharaoh's entreaty. But the respite only hardened Pha- 
 raoh's stubborn heart, and he did not let the people go. 
 
 Then he sent a plague which slew the cattle of Egypt, 
 
 1 This paraphrase preserves only the bare outline of the story of the 
 plagues. For the characteristic differences in the representations of J and 
 E, see page 54. 
 
 2 Cf. 5 : 2. 
 
 62 
 
the Historians Exodus lo : 28 
 
 but spared that of Israel. Yet this, too, but hardened 
 Pharaoh's heart, and he did not let the people go. 
 
 The divine patience had dealt with him in vain, and Plague of 
 death was his desert. But Jehovah, to show upon him his (^^5 13-35) 
 glorious omnipotence, sent another plague — this time of 
 very grievous hail — which spared Goshen where Israel was, 
 but ruined the property of all in Egypt, all but the cour- 
 tiers who feared Israel's God, Pharaoh, awed, confessed 
 his sin against Jehovah, and the plague was removed by 
 the prayer of Moses at Pharaoh's entreaty. But the res- 
 pite only hardened the faithless king's stubborn heart and 
 he did not let the people go. 
 
 Then Moses threatened another plague so grievous that Pkgue of 
 Pharaoh, yielding to the passionate remonstrance of his (ioT?-2o) 
 courtiers, gave the men leave to go, but with insolent 
 blasphemy refused leave to the women and children, and 
 backed his refusal by violence. So the blow had to fall. 
 It came as a deadly plague of locusts. In haste Pharaoh 
 summoned Moses and confessed his sin, and the plague 
 was removed on his earnest entreaty by the prayer of 
 Moses. But the respite again only hardened his heart, 
 and he did not let the people go. 
 
 A severer blow was needed. It came as fierce sand- Plague of 
 storms that for three days darkened all the land except ia?t do^om 
 where Israel was. Pharaoh was moved to offer a com- f""?""^^f. 
 
 (10 : 21-29 ; 
 
 promise, but the inflexible Moses would tolerate none. " '• 4-8) 
 Whereupon the infatuated Pharaoh passionately ordered 
 
 63 
 
Exodus lo : 29 
 
 The Messages of 
 
 him to leave his presence on pain of death/ Moses took 
 
 him at his word ; but ere he went, he announced in the 
 
 name of Israel's God the last and sorest plague — that all 
 
 the first-born of Egypt, and of Egypt only, would die. 
 
 " After that," said he, " I will go out," and he left the 
 
 presence of Pharaoh in hot anger. 
 
 Death of Jehovah kept his dread word. All the first-born of 
 
 born/^The Egypt died, and Pharaoh had at the last to yield in every 
 
 I'^^^T- ) poi^'^ J y^^' his people were even urgent upon Israel to 
 
 leave. So in haste and laden with Egyptian treasure, 
 
 they left the land of bondage. 
 
 (3) T^^ Deliverance (13 : 17 to 15 : 21) 
 
 Israel de- The divine discipline of Israel demanded that they 
 faith *" should not go by the most direct way to the promised 
 (13 : 17-22) j^j^^^ Filled however with Joseph's faith ' that they would 
 one day reach it, Moses took Joseph's bones with him, 
 and their God was their guide by night and by day. 
 The memo- When it became clear that Israel had gone for good 
 eraJfce'^at'''' and not merely to hold their sacred festival, the yet un- 
 the Red Sea chastened Pharaoh started in pursuit with his chariots of 
 
 (14 : 5-31) '^ 
 
 war.^ In splendid isolation Moses rebuked the faithless 
 terror of his people, with the calm assurance that their 
 God would deliver them that day once for all. And de- 
 
 * II : 1-3 are misplaced. 
 
 9 Cf. Gen. 50 : 25. 
 
 ' The priestly historian contributes a few verses, e.g. 
 
 4-8 form a magnificent climax to 10 : 29. 
 
 15-18, 22, 23, 29. 
 
 64 
 
the Historians Exodus 19: 4 
 
 liver he did, so that even the Egyptians, panic-stricken, 
 were constrained to admit his presence and mysterious 
 power. One and all were .overwhelmed. There lay the 
 corpses dead upon the shore — a deliverance for Israel 
 never to be forgotten. Their flickering faith was kindled 
 by sight ; they believed in God whom they had doubted, 
 and in his servant Moses whom they had upbraided. 
 
 Moses sang a song of victory, whereto Miriam and the The song of 
 women raised in response another song. (is^^i^Jt) 
 
 2. The Cove7tant (Ex. 15 : 22 to 34 : 9) 
 (l) The March to Sinai (15 : 22 to 17: 16) 
 Forth then the people went, from triumph to disappoint- Departure 
 ment, from praise to murmuring ; for their faith would SeT^wSft^ 
 not bear the sore strain of the way. Moses, still with °^ ^""^^^ ^"^ 
 
 ^ water 
 
 faith unshaken, cried to God; and once and again God (15:22-27; 
 supplied their needs and saved them. 35 ;' 17 i^^i-?)* 
 
 He saved them too in war : for he proved their banner War with 
 and confidence, when assailed by Amalek the hateful, (^^fstie) 
 doomed to destruction for this their ancient enmity to 
 Israel. 
 
 (2) The Covenant at Sinai (19 : 2b to 24 : 16) 
 The arrival at Sinai marked a crisis. For it was there The cove- 
 that the ever-memorable covenant was made : God, on the HauSre^^^ ^*^ 
 one hand, promising through his servant Moses, to con- ^^9 : 2b-9) 
 tinue to Israel, on condition of obedience, the grace he had 
 
 65 
 
Exodus 19: 5 The Messages of 
 
 manifested in the exodus, and to make them his elect 
 people ; and on the other hand the people, pledging them- 
 selves to obedience. By the revelation given to Moses in 
 the cloud, he was to become for all time the accredited 
 messenger of Jehovah. 
 
 (b) Its sol- For so supreme a moment all must reverently and 
 panimeS™" Solemnly prepare. At last in trumpet blasts of thunder, 
 (19:10-19) jn lightnings and black storm-clouds, Jehovah made his 
 
 presence known ; and to those divine accompaniments, 
 these divine words were given, ^ words "^ which reveal the 
 
 (c) Its moral nature of Jehovah's claims upon his covenant people, and 
 Xio f i^i*^)^ base these claims upon that redemptive grace enjoyed by 
 
 Israel in the deliverance from Egypt. " I am Jehovah thy 
 God who showed thee my love and might by bringing 
 thee out of the bondage of Egypt. Therefore : 
 
 " Thou shalt have no other gods beside me ; 
 
 " Thou shalt not make unto thee a graven image ; 
 
 " Thou shalt not utter the name of Jehovah thy God for 
 a vain cause ; 
 
 " Remember the Sabbath day to sanctify it ; 
 
 " Honor thy father and thy mother ; 
 
 " Thou shalt do no murder ; 
 
 * 19; 20-25; 24 : I, 2, 9-11 (J) represent another version of the story, ac- 
 cording to which Moses went up, accompanied by priests and elders. The 
 Septuagint tones down the anthropomorphism of 24 : 10, and Dt. 4 : 12, 15 
 with its later and more spiritual view of God, corrects this more primitive 
 representation. 
 
 3 What follows is from E. The J covenant of ten words is in 34 : 10-38. 
 
tJic Historians Exodus 32 : 32 
 
 " Thou shalt not commit adultery ; 
 
 " Thou shalt not steal ; 
 
 " Thou shalt not bear false witness against thy neighbor ; 
 
 " Thou shalt not covet thy neighbor's house." ' 
 
 These divine words were inscribed on tablets of stone, inscribed on 
 
 To the commandments comprising Jehovah's covenant, (24"^2-i4; 
 the people unitedly promised implicit obedience, and the 3^- '^''^ 
 covenant was sealed with the blood of sacrifice. Sealed with 
 
 blood 
 (24 : 3-8) 
 (3) The Breach and Restoration (32 : I to 34 : 9) 
 
 While Moses was on the mount, receiving a further Breach of the 
 revelation from God, the perplexed people, being without thrpeo"pie 
 their leader and thus without any visible proof of the ores- forgiven on 
 
 J ^ r Moses sin- 
 
 ence of their God, made an image of him in the form of a tercession 
 wooden calf overlaid with gold.' On the return of Moses, 12^23^;^ 
 his astonishment at their unspiritual worship rose to in- ^*' ' 
 dignation. He at once destroyed the calf and punished 
 the people. Then he went back to the mount and laid 
 before God their grievous sin in worshipping him by an 
 image, pleading for them with an exquisitely tender and 
 unselfish passion. But God, in his displeasure, threatened 
 
 1 Vv. 18-21 form the introduction to the legislation known as the Book of 
 the Covenant, extending to 23 : 33. 
 
 2 E represents Aaron as the abettor of the image-worship (32 : 1-6) which 
 in J (25-29) is avenged by the Levites, who are therefore rewarded with the 
 priesthood. V. 26 perhaps suggests a different cause for the disorder. It 
 implies apostasy from Jehovah; the incident involves only the worship 
 of him by images. 
 
 67 
 
Exodus 32 : 33 The Messages of 
 
 to abandon the people, promising however his special favor 
 to Moses. Emboldened by this promise, Moses pled again 
 — were they not Jehovah's own covenant people ? — and 
 won the promise of his presence. Thus emboldened, he 
 prayed for a fuller vision of the divine nature, and this again 
 was granted — so far at least as might be ; for no living 
 man can fully know that nature ; he can only look after 
 the divine glory as it passes before him and meditate 
 thereon. So there, in the loneliness of the mount, God 
 revealed to him the glory of his nature as a God of pity 
 and abounding grace, ready to pardon. In grateful rever- 
 ence, Moses prostrated himself and besought that that 
 grace which is the glory of God, might be bestowed upon 
 the erring people : " Pardon our sin and take us for thine 
 inheritance." 
 The tent of (So Jehovah forgave them fully, and sealed the forgive- 
 SrT-") "^^^ ^y revealing to Moses how the people were hence- 
 forth to worship him, and what manner of tent he was to 
 have.) Now this tent to which the people resorted to 
 learn the will of God, was regularly pitched at a distance 
 from the camp ; and there God would speak to Moses, 
 face to face, as a man speaks to his friend, 
 jethro's vis- Before Israel left the holy mountain, Jethro,^ hearing of 
 aided iS^his their now famous deliverance from Egypt, came to see 
 lunSons Moses, and overjoyed to hear the thrilling tale again from 
 (18) his own lips he, alien though he was, confessed that 
 
 » C£. Ex. 3 ; I. 
 68 
 
the Historians Numbers 11:3 
 
 Israel's God was greater than all gods. But it vexed him 
 to see how the great leader was worn, as he listened all 
 day to the people who came to learn through him the will 
 of God and gave them those decisions on which the divine 
 fabric of Israel's law was reared. So on the advice of 
 Jethro the people were organized, and over each division 
 honest and God-fearing men were appointed to decide on 
 all matters of lesser moment, while the graver cases were 
 still reserved for Moses. 
 
 3. From Sinai to Moab (Num. 10 : 29 to 32 : 42) 
 (l) Incidents of the Wandering (10: 29 to 21 : 35) 
 
 Jethro, whose aid as a guide through the wilderness Departure 
 was sure to be invaluable, consented,* at the entreaty of (N^m/io\ 
 Moses, to accompany Israel on the march, and received ^9-36) 
 in return the assurance of a portion in the promised land. 
 Forward then they set, with their God in his ark going 
 on before. When they marched, he was invoked to give 
 them the victory over every foe ; and when they rested, 
 he was invoked to rest among them to protect and bless.' 
 
 The people murmured ^ against their gracious God ; and Murmuring 
 when in his righteous anger he chastised them, Moses in- ^" " ^'^^ 
 terceded and God answered his prayer. 
 
 * As we are obliged to infer from Jud. i : i6and 4 : 11. 
 ' The words of invocation are in poetry which must be old ; they repre- 
 sent the early conception of Jehovah. 
 'For bread? Cf. Ps. 78 : 20. 
 
 69 
 
Numbers 11:4 The Messages of 
 
 Prayer for Tired of the monotonous manna and pining for the flesh 
 results^" ^^^ meat of Egypt, the people provoked the anger of Moses 
 18-2 '^^1- <;) ^"^ their God. The lonely leader, weary of their impor- 
 tunacy, asked God in mercy to take away his life. God 
 answered by revealing to him his purpose toward the 
 ungrateful people. As they had rejected his wise leading, 
 he would teach them their folly by granting them the de- 
 sires of their heart. Even the deep faith of Moses might 
 not see how ; but God's hand is not shortened, for he is 
 lord of all. So he sent a wind which drove such swarms 
 of quails about the camp, that the people gathered abun- 
 dance ; and many of those that had surfeited died. Thus 
 was the divine word fulfilled. 
 Seventy el- In pity for Moses, who was overstrained by the burden 
 equipped ^o^ ^^ governing the people alone, God put a spirit like his 
 aid Moses^ ^^^ Jj^j-q j-j^g heart of seventy of the elders, so that they 
 24» 25) were one with him in work and aim ; and the prophetic 
 
 enthusiasm came upon them.* 
 
 The great The Spirit camc also upon two young men who had not 
 
 magna- gouc with the Others to the tent where Moses was ; for 
 
 fiT-^e-so) ^^^ spirit of God is not bound to any place. Joshua urged 
 
 Moses to forbid them to prophesy, but he nobly refused. 
 
 The gift of the spirit, he said, needed not to be mediated 
 
 through him ; his heart's desire was that God would put 
 
 his spirit upon the people one and all. 
 
 Miriam, seconded by Aaron, took occasion to assert 
 
 * This may be a duplicate of the story in Ex.^18. 
 70 
 
the Historians Numbers 14: i8 
 
 their equality with Moses as prophets of God. At once The pro- 
 God intervened in behalf of his great and faithful servant, SitySM?ses 
 whom he was wont to honor above other prophets by [ig^^ifilj^ 
 speaking with him face to face. Miriam's pride he pun- 
 ished with leprosy ; but the merciful Moses, on Aaron's 
 confession and intercession, cried to God, who healed 
 her after she had borne her shame. 
 
 Before the assault on Canaan, Moses sent Caleb and The report 
 others from Kadesh to the southern region to report on and UsTffea 
 the nature of the land and the people. They went as far p^opje^® 
 as Hebron, and brought back a huge cluster of grapes and (13= ly^-sa; 
 other fruit, as specimens of the wealth of the land. But 8, 9) ' 
 they so discouraged the people by their account of the • 
 strength and stature ^ of the inhabitants that in their de- 
 spair they proposed to appoint a leader to undo all that 
 Moses had done, and bring them back to Egypt. Caleb, 
 however, reassured them. They might go fearlessly for- 
 ward, he said, to the attack, if only they would obey the 
 voice of their God. 
 
 Moses, dreading that Jehovah would disinherit the The penalty 
 people for their unbelief, pled for them. Would not the (14 ; 11-45)3 
 peoples of Egypt and Canaan think lightly of Jehovah } 
 Would they not say that, mighty as he had shown him- 
 self to be, he was not mighty enough to carry out his pur- 
 pose for his people, and had slain them in despair ? " Show 
 but the pity," he prayed, " and the pardoning grace thou 
 
 * 13 : 21, 25 are from P, 2 Except 26-30, 34-38, which belong to P. 
 
 71 
 
Numbers 14: 19 The Messages of 
 
 didst reveal to me,^ and that thou hast ever shown thy 
 people heretofore." God heard and stayed his anger. 
 Yet the sin of unbelief could not go unpunished ; God 
 must be glorified. So that whole generation — all but be- 
 lieving Caleb — was doomed never to see the promised land. 
 Reckless of the words of Moses, which were all too surely 
 words of God, and fondly imagining that confession could 
 avert the doom, they presumptuously advanced northward 
 to attack the people of the land ; but they were beaten, for 
 neither their God nor their leader went with them.'' 
 Rebellion of Two distinguished Reubenites, Dathan and Abiram, 
 AbJramiau- repining at their present hardships, for which they held 
 Mose?df- Moses responsible, and resenting his authority, though it 
 vineiy vin- had ncvcr bccn wrongfully exercised, rebelled. On their 
 
 dicated (i6)» & J , , . ,, 
 
 haughtily rejectmg his summons, he himself went to them 
 with the elders, and warned the people of the danger of 
 contact with them ; for the fearful sin of rebellion against 
 a leader sent and attested by God, was rebellion against 
 God himself and would be fearfully punished by him. 
 His words found strange and instant fulfilment. By a 
 wondrous visitation, which struck all Israel with terror, 
 God destroyed the rebels with all that was theirs, and 
 thus justified Moses as Israel's true and only leader. 
 
 » Cf. Ex. 34 : 6. 
 
 3 E. Cf. J's story in 21 ; 1-3 which adds that afterward, on vowing to 
 devote the Canaanite cities to Jehovah, they won a victory. 
 
 ' Most of this chapter belongs to P. Besides isolated verses, JE has at 
 least 13-15 and 28-31. 
 
 72 
 
the Historians Numbers 21 : 26 
 
 The gift of water (20 : 1-13).^ 
 
 (After a sojourn of well nigh forty years in the wilder- Edom's re- 
 ness about Kadesh) Moses, seeking the nearest way to Jissio^n uT"^' 
 the promised land, sent to the Edomites for permission fg? knd°"^^ 
 to pass quietly through their territory, appealing to their (2° = H-21) 
 common ancestry,'' and recounting the sorrows of their 
 sojourn in Egypt, and Jehovah's gracious deliverance of 
 them. Haughtily and with threats of violence Edom re- 
 fused, once and yet again. 
 
 Sore at heart, Israel turned to go round the land of The mur- 
 Edom, fretting against God and Moses. So in chastise- iJhed? the"' 
 ment he sent among them serpents, whose bite caused p^^^^J"' ^^' 
 burning and death. Then the penitent people besought (21 = 4-") 
 Moses to intercede for them, and God heard his prayer, 
 making the deadly things harmless for all who looked up 
 to him in trust. 
 
 Then Israel turned north and reached the Arnon, Conquest of 
 " Moab's frontier," as the old war-song has it. Hence they fjlTia-Isf'^ 
 sent to Sihon, King of the Amorites, who had lately swept ^^'32) 
 across Moab with the fire of war — resistless even to 
 Moab's god — asking for permission to pass quietly through 
 his land. He replied with a challenge to battle, in which 
 Israel vanquished him, occupying his land and capital. 
 
 * At least half of this difficult section belongs to P. The rest appears to 
 be J's parallel (cf. 21 : 16-20) to the story which E sets at the beginning of 
 the wanderings (Ex. 17 : 1-7). 
 
 2 As descendants of Jacob (Gen. 27). Esau was regarded as the father 
 of the Edomites. 
 
 73 
 
well (21 : i6- 
 20) 
 
 Numbers 21 : 27 The Messages of 
 
 The memory of this great victory was maintained in a 
 stinging song.* 
 Song of the Not far from thence, by the grace of God, a well was 
 dug, to which the princes also lent a helping hand ; and 
 the gladness and brotherhood of that hour were cherished 
 in song. At last Israel reached the glen by Pisgah, from 
 whose top the promised land could all be seen. 
 
 (2) Prophecy, Tragedy and Triumph (22 to 32) 
 
 Baiak sends In terror of Israel, whose power had now been proved, 
 fo'cuSe iS Balak, King of Moab, sought to enlist the aid of the fa- 
 rad (22) mous soothsayer Balaam in cursing Israel ; for the curse 
 of such a one is mighty. Conscious that he must 
 fulfil the will of God, yet allured by Balak's promise 
 of honor and treasure, Balaam went. Thrice his way 
 was blocked ; and thrice he rode blindly against the heav- 
 enly monitor which even his ass could see. Then his eyes 
 were opened to the folly of his journey. He now saw 
 that it was God who had blocked his way, and he made 
 to turn back. But no ! Jehovah had a purpose to be ful- 
 filled through him, and on he must now go — he, an alien, 
 to declare God's glorious word of triumph for Israel over 
 all her heathen foes. 
 
 After the customary rites, he, from a height whence he 
 saw the people, foretold in prophetic ecstasy their unique 
 
 1 The section 33-35, relating Israel's decisive victory over Og, King of 
 Bashan, is possibly later. 
 
 74 
 
the Historians Numbers 32 : 24 
 
 and glorious destiny. Balak, true heathen, hoping that instead he 
 the divine word might change with change of place, led splendid des- 
 Balaam to another height, and again in ecstatic mood, he a'^^Jg^and^ 
 sang of Israel's coming triumph over her foes, over heart- v. 25) 
 less Edom and jealous Moab.^ Thus ere they crossed to 
 the promised land, Israel's high hopes of splendid destiny 
 were justified and rekindled by Jehovah's words upon alien 
 and unwilhng lips. 
 
 Soon this fair ideal melted before the sad and shameless Israel yields 
 reality. The fickle people joined themselves to the women Jdoiat^ '^^ 
 of Moab, and therewith to the sensual worship of Moab's <^5 : 1-5) 
 god. Jealous of the honor of Israel's forsaken God, Moses 
 commanded all the apostates to be slain. 
 
 Gilead, east of the Jordan, was a fine pasture-land ; and Gad, Reu- 
 the tribes of Gad and Reuben asked leave from Moses to Man^"seh 
 stay on the east side, as they had much cattle. Moses re- th" joSan*^ 
 fused. As the cause was one, he urged, even Jehovah's, (32)" 
 so the people must be one : there must be no thought of 
 separation till the land was subdued. To imperil the unity 
 was to court disaster, like that which overtook the faithless 
 generation that trusted in the spies' report ; " be sure your 
 sin will find you out."^ But he gave them leave to settle 
 
 1 Of the two pairs of poems, which are parallel rather than continuous, 
 the first pair (23) belongs in the main to E, the second (24) to J. The sec- 
 tion 24 : 20-24 ("he sang, too, of the doom of the Amalekite, the Kenite, 
 and the Assyrian") is a later addition. These three oracles, with the four 
 preceding, bring the total up to the sacred number seven. 
 
 2 Certain verses of this chapter are due to P : cf. 18, 19, 28-30 and others. 
 
 75 
 
Numbers 32 : 25 The Messages of 
 
 their flocks and families on the east side, on condition that 
 they would cross with the rest and fight the battles of Je- 
 hovah. So the families of Gad and Reuben settled, and 
 the warriors fought. Gradually the rest of the east coun- 
 try was won and settled by three clans of Manasseh.* 
 
 IX 
 
 RULING IDEAS OF THE PROPHETIC HISTORY 
 
 Religious The brief sketch of the history attempted in chapters iv. 
 
 ofthehfstory ^^id vii. has made it clear that the value of those narratives 
 is not exclusively and perhaps not even primarily historical. 
 The times with which they deal lie too far behind the 
 written record for any accurate historical knowledge, in 
 the strict sense of the word historical, to be possible. In- 
 deed, the narratives by their form, confess as much ; they 
 • deal with only salient facts, which illustrate the divine 
 purpose. Every one must feel how thin is the historical 
 thread in the story of Isaac ; much, if not most of what is 
 recorded of him is but a duplicate of the experience of his 
 greater father.^ Nevertheless, his life advances and illus- 
 
 1 Cf. Josh. 17 : I where Manasseh got his land because he could fight 
 for it. 
 
 2 Qen. 26 : 6-11 and 26-33. I" point of fact, it would seem as if the Isaac 
 stories were, in some cases, the original, and the corresponding Abraham 
 stories the more imposing duplicates. 
 
 76 
 
the Historians Prophetic History 
 
 trates the divine purpose. The history is not written for 
 its own sake, but as the vehicle of great religious ideas. 
 In other words, it is written in the prophetic spirit, and by 
 men to whom ideas meant more than facts. The Jews 
 include the historical books from Joshua to Kings among 
 the prophets, rightly feeling that the history is but an ex- 
 hibition of the principles on which the prophets based 
 their teachings. Such, too, is the history with which we 
 have been dealing. Gleaming through the gray tradition 
 are bright and indisputable facts which historically cohere, 
 and are of high historical value ; but of more value than 
 the facts are the divine ideas which they suggest and par- 
 tially illustrate. This is obvious in such a story as that of 
 Abraham's call to sacrifice Isaac. Besides being a splen- 
 did illustration of Abraham's obedience to a voice which 
 he beheves to be divine, it has also the didactic significance 
 of setting the divine disapproval upon human sacrifice. 
 
 Let us look then briefly at the master thoughts of the Redemption 
 prophetic narrative. Fundamental to the whole history Jhrou^gh^an 
 is the idea of redemption. The words of Moses to his ®^^^* nation 
 bafifled people at the Red Sea would be a fit motto for the 
 whole Bible: " Stand still and see the salvation of Jeho- 
 vah " (Ex. 14 : 13). The world is sunk in sin, and needs 
 salvation. That is the great and ever-present fact of 
 human life which the early chapters of Genesis resolutely 
 face and with which they boldly grapple. The sin is 
 sometimes hideous, as in Sodom ; but, hideous or not, it 
 77 
 
Prophetic History The Messages of 
 
 is always there, provoking God not only to anger but also 
 to redemptive thoughts. For were there no redemption, 
 the divine purpose in creating man would be wholly frus- 
 trated, and that must not be. ' Out of all mankind, a 
 special people is elected to be the object of his special 
 care. This is the fact ; but it is not till the exile that the 
 reason of it is clearly felt — that Israel's privilege is meant 
 to benefit and bless the world. It is not felt by the pro- 
 phetic writers of the Hexateuch.^ The wider destiny of 
 Israel's religion is indeed suggested more than once,^ and 
 is implicit in its very nature, but it is not a burning fact — 
 at once an inspiration and a consolation — as it was to 
 Deutero-Isaiah.* It is the privilege rather than the du- 
 ties of election that interest the prophetic writers of the 
 Hexateuch. They are proud of Israel's uniqueness and 
 isolation, so obvious in the immunity she enjoyed during 
 the plagues of Egypt, so startling as to appeal to the eyes 
 of an unprejudiced stranger.^ 
 Elect men But within the elect nation stand elect men, through 
 whom the divine work is to be begun and continued. 
 The religious genius of Israel as a people must be ac- 
 
 • Moses is sometimes represented as using this argument effectually 
 within the narrower sphere of Israel's election : cf. Num. 14 : 11-20. 
 
 2 Not, e.g.^ in Gen. 12 : 3, which means no more than that Abraham's 
 blessing is to be a model blessing. 
 
 s Cf. Num. 14 : 21 ; and more explicitly in the late verses Ex. 19 : 5, 6. 
 
 ♦ Cf. Messages of the Later Prophets in this series, pp. 180-193. 
 » Num. 23 : 9, cf. Ex. 33 : 16. 
 
 78 
 
the Historians Prophetic History 
 
 knowledged when we look at the heroes whom she ad- 
 mires, for they are men after God's own heart : men of 
 deep and ready faith hke Abraham, whose faith God 
 counted for righteousness; men of purity like Joseph, who 
 could not " do this great wickedness and sin against God ;" 
 men of stern justice like Moses ; men who could plead with 
 God in prayer and prevail ; men who would give up their 
 dearest at God's command ; men of sensitive conscience, 
 who felt that of the least of God's mercies they were un- 
 worthy; men who could endure as seeing the Unseen.* 
 
 Such were the instruments whom God chose to effect God is right- 
 his purpose. Let us look at the God who chose them, fuij^^nd^'^'''' 
 He is, first and foremost, a moral God : his choice of omnipotent 
 such men alone would prove that. He hates sin with a 
 perfect hatred. He would rather see his fair world des- 
 olated by a flood than peopled by men, the thoughts of 
 whose hearts were only evil continually. An exceptionally 
 wicked city he will burn up with fire from heaven. His 
 law is, before all things, a moral law (Ex. 20), obedience 
 to which means national and individual welfare. His 
 commandments are not hard, for they are reasonable, and 
 the motive to obedience is love. How could the people 
 refuse to obey the commands of a God, who, ere he com- 
 mands, graciously calls to mind that it was he who brought 
 them out of the land of Egypt, out of the house of slaves } 
 (Ex. 20 : 2). Surely his yoke is easy and his burden is 
 
 1 Heb. II : 17. 
 
 79 
 
Prophetic History The Messages of 
 
 light. Mercy is his nature no less than justice. It is of 
 his grace that he saves Noah (Gen. 6:8), and not only be- 
 cause Noah was a righteous man (7 : i). It is " through 
 the mercy of Jehovah toward him " that Lot is delivered 
 from the doomed city (Gen. 19 : 16). Even upon Sodom 
 he pronounces no inexorable doom ; he will not destroy it 
 for ten's sake. Now this grace of God receives its most 
 powerful manifestation in the Exodus. It was, in one 
 aspect, pity for the victims of cruelty and persecution that 
 caused him so mightily to intervene. 
 
 Mightily — for he has the resources of the Creator,' and 
 uses them to accomplish his purpose," whether it be to 
 equip a poor speaker with the power he needs, ^ to blot out 
 a wicked world,* or to redeem his people from thraldom. 
 By his wondrous and terrible plagues in Egypt he proved 
 that he was lord of nature — he and not the gods of the 
 land ; even father Nile had to do his bidding. It was much 
 to prove that in Egypt ; for to the ancient mind a god 
 was but the god of his own land. Therein lies the thrilling 
 interest of the drama that is enacted in Egypt, and the 
 tragic horror of it to the Egyptians. A strange God has 
 stretched . his hand over their land, and shown himself 
 mightier than their gods. They have to confess that 
 Moses was right when he said : " There is none like Je- 
 hovah our God." ^ How powerful and profound then be- 
 
 : 23. ' Ex. 4 : 10-12. 
 
 i Ex. 9 : 29. 
 
 > Num. II : 
 
 * Gen. 6 to 8. 
 
 6 Ex. 8 ; 10 
 
 
 80 
 
the Historians Prophetic History 
 
 come the simple words ''Jehovah rained on all the land 
 of Egypt / " ^ True, Jehovah is the God of the Hebrews ; ' 
 yet the land ' is his. It is this fact of God's mighty power 
 that imparts such content and stimulus to the promise, " I 
 will be with thee." * 
 
 Armed with this might then, Jehovah can control his- The divine 
 tory and carry through all obstacles his gracious purpose R-resistiVil 
 to redeem a people to himself. We almost hold our pJ^^J"""^' 
 breath as we watch how triumphantly it marches on, not 
 so much bearing down opposition, as lifting it up into its 
 service. " As for you, ye meant evil against me ; but 
 God meant it for good " (Gen. 50 : 20). Again and again 
 the purpose seems to be thwarted, sometimes by nature, 
 sometimes by the more fearful opposition of the human 
 will. It may be the long barrenness of Sarah and Rebekah. 
 It may be the cowardice of Abraham or Isaac whose 
 denial of their wives all but imperils the holy seed. It 
 may be the treachery of Jacob, which drives him away from 
 the land of promise. It may be the cruel malice of Joseph's 
 brethren which hardly shrank from murdering the beau- 
 tiful dreamer who was destined to save a hungry world. 
 It may be the resourceful cruelty of Pharaoh. But it is all 
 one. The purpose marches on undismayed. The Lord 
 
 * Ex. 9 : 23. 
 
 ^ Ex, 9 : I, 13, and lo : 3. 
 
 3 Or " the earth; " the point would be the same. 
 
 * To Isaac, Gen, 26 : 3, to Jacob, 28 : 15, to Joseph, 39 : 2, to Moses, Ex, 
 4: 12, 
 
 81 
 
Prophetic History The Messages of 
 
 is mindful of his own. The more they were afflicted, the 
 more they multiplied, so that their mysterious success 
 strikes even their enemies with an uncanny fear.* There is 
 a providence that shapes human life, sometimes in spite of 
 itself, in accordance with a divine purpose. It compels 
 Isaac to bless Jacob against his will. Nothing is too hard 
 for it. It overrules the fraud of Jacob and the fraud of 
 Laban.' It leads Abraham's steward in the right way 
 when he sets out in faith upon his perplexing errand.' 
 The most explicit statement of the doctrine of Providence 
 naturally occurs in the story of Joseph, where the oppo- 
 sition was peculiarly varied and overwhelming. " Be not 
 angry with yourselves that ye sold me hither ; for God did 
 send me before you to preserve life. For these two years 
 hath the famine been in the land ; and there are yet five 
 years in which there shall be neither ploughing nor har- 
 vest. And God sent me before you to preserve you a 
 remnant in the earth and to save you alive by a great de- 
 liverance. So now it was not you that sent me hither 
 but God'' (Gen. 45 : 4-8). The discipline was to fit for 
 the duty, it was therefore of God, as was also the success 
 with which it was crowned, " God has made me lord of 
 all Egypt " (Gen. 45 : 9). 
 Nemesis This providence, though gracious, is also stern, for it is 
 
 moral, and brings even a good man's sin back upon his 
 own head. Nemesis comes not always swiftly, but surely ; 
 
 1 Ex. I : 12. ' Gen. 31 : 7. ' Gen. 24 : 48. 
 
 82 
 
the Historians Prophetic History 
 
 and not seldom pays the sinner in kind. Jacob, who 
 treacherously impersonated his brother, finds himself after- 
 ward face to face with a wife who has been forced to im- 
 personate her sister. His craft is met by Laban's craft. 
 Rachel outwits her father in the matter of the images, as 
 he had defrauded her in the matter of a husband. There 
 was a great cry in the land of Egypt, when the people 
 woke one morning to find that Pharaoh's cruel scheme to 
 destroy Israel's children had been so strangely and terribly 
 avenged upon themselves. Well might Joseph's brethren 
 with guilty conscience, tremble before this awful power ; * 
 for its other name is God. "^ 
 
 » Gen. 42 : ai, 22. ' Gen. 44 : 16 and 50 : 19. 
 
 83 
 
THE PROPHETICO-PRIESTLY HIS- 
 TORIANS 
 
THE PROPHETICO-PRIESTLY HIS- 
 TORIANS 
 
 DEUTERONOMY AND ITS INFLUENCE 
 
 The year 621 B. C. marked an epoch for Israel both in The law 
 the history of her religion and in the history of her liter- ticaiiTth?*^' 
 ature. For the discovery of a law book in that year pro- cTute^rono- 
 duced effects which were nothing less than revolutionarv i^y— dis-_ 
 
 " covered in 
 
 in both those directions. Its regulations profoundly af- 621 B. C. 
 fected existing usage and ideals; its phraseology and 
 stand-point influenced not only subsequent literature, but 
 even existing records of the past. The book discovered 
 was our present book of Deuteronomy in whole or in part, 
 and it was discovered in the course of certain temple re- 
 pairs during the reign of Josiah. The story of the dis- 
 covery, with that of the reformation which it swiftly in- 
 augurated, is told in 2 Kings 22 and 23. It is plain from 
 the narrative that the interest of the book centred for 
 Josiah and his supporters in its legislation, not in its his- 
 tory. Indeed, it has been supposed that the discovered 
 book represented only the legislative portions of our Deu- 
 87 
 
Introduction The Messages of 
 
 teronomy, or even only a part of these ; for, as we saw to 
 be the case with the Jehovistic and Elohistic documents, 
 it is certain that more hands than one appear in the book. ^ 
 This would include from chapter 5, or at any rate 12, to 
 26, together with 28 ; the original book would be smaller 
 still. But the historical introduction and conclusion, if not 
 part of the discovered book, must have been added not 
 long afterward, probably before the exile, and for our 
 purpose may be regarded as integral to the book. 
 The law of The Deuteronomic legislation was comprehensive, but 
 sanctuary its Strength was directed mainly toward the abolition of 
 for such"a* ^ \oz2\ sanctuaries and the centralization of worship at 
 ^" Jerusalem. How popular those sanctuaries were, and how 
 
 dear and ancient were the memories attaching to them, we 
 see in the prophetic narrative of the Hexateuch. How the 
 worship degenerated until it finally differed little, if at all, 
 from Baal worship, we see in the vivid pages of Hosea. 
 Here then was a problem : how was the worship to be 
 purified ? The abuses could hardly be controlled ; so the 
 knot was cut by enacting that the sanctuaries at which 
 they were practised should be illegal, and that the only 
 legitimate worship should be that of the Jerusalem temple. 
 That was the place chosen by " Jehovah your God out of 
 all your tribes to set his name there" (12 : 5). Every 
 
 1 Cf. e.g. the transition from "thou" to "you" in adjacent paragraphs, 
 with the coincident change of tone ; e.g. Dt. 12 : 1-12 (you) is more aggres- 
 sive than 13-31 (thou). 
 
 88 
 
the Historians Introduction 
 
 other place at which the people had hitherto sacrificed 
 (i2 : 8) was to be utterly destroyed, with all its symbols 
 of idolatrous worship — altars, stone pillars, wooden poles 
 called asherim, and images (12 : 2, 3) ; for Deuteronomy 
 had, as we have seen,^ risen to an exalted conception of 
 the spirituality of the Godhead (4 : 12, 15). 
 
 Thus the book is written in the interests of worship. The book is 
 Not however in the narrow sense of ritual. For worship pn^tiy ^^°' 
 at that time was immoral ; prostitution was practised in 
 the name of religion.'^ So that morality itself was at 
 stake, and the book is as truly a prophetic protest against 
 sin of all kinds as it is a priestly campaign against the 
 reigning idolatry. The two were really inseparable, and 
 for this reason we may call Deuteronomy and the books 
 influenced by itprophetico-priestly, as distinguished, on the 
 one hand, from the Jehovistic and Elohistic documents, 
 which are specimens of the almost purely prophetic spirit 
 working on history, and, on the other, from the priestly 
 document, which is confined almost exclusively to ritual 
 interests. 
 
 This book created a revolution in religious theory cor- it influenced 
 responding to that which it created in practice. With the Jon'oTthe" 
 strange tendency of the Hebrews to conceive all good history 
 laws as old, the cardinal law of one exclusive sanctuary 
 was held to have been in operation since the days of Sol- 
 omon, who built the temple ; or, on a stricter theory, from 
 
 1 Pp. 25, 66 (note i). ^ 23 : 17 ; Am. 2 : 7. 
 
 89 
 
Introduction The Messages of 
 
 the time of Moses himself. * The older historical records 
 were edited and in part re-written from this new stand- 
 point, and king after king comes under the implicit censure 
 of the editors for not removing the " high places," as they 
 are called. Thus a great literary movement was set on 
 foot, which affected all the historical records, from the 
 older documents in the books of Joshua, Judges and 
 Samuel, down to the date of the discovery of the book of 
 Deuteronomy itself, and which further affected the com- 
 position of the history from that date till the fall and the 
 exile of Judah. 
 The Enough has been said to show that the interest of the 
 
 nomi?e°di- ^uthors of Deutcrouomy and of those who worked in 
 tors are not thejj- spirit, is uot in historical fact as such, but rather 
 
 interested in '^ 
 
 history as in a poiut of vicw ; not so much in history as in the 
 philosophy of history. The brief narrative prefixed 
 to the legislation of Deuteronomy offers practically no 
 new contribution to the facts : it rests upon the older 
 Jehovist-Elohistic document. It is interesting to watch 
 at critical points in the history — which, be it remembered, 
 was arranged and edited by Deuteronomic editors who 
 would deal with existing material according to their own 
 ideals — it is interesting to watch how supremely indiffer- 
 ent they are to history in our sense of that word. In the 
 book of Joshua, for example, there is no description what- 
 ever of what must have been a very fierce campaign in the 
 
 > I K. 3 : 2, 3 offers an excellent illustration of both theories. 
 90 
 
the Historians Introduction 
 
 centre of the country, though in its place there is an 
 idealization of its results,^ which corresponds closely with 
 certain injunctions in Deuteronomy 27 : 1-8. Again, 
 each of the last two chapters of Joshua is a farewell ad- 
 dress, the former by the Deuteronomist,'^ the latter in the 
 main by the Elohist. Now apart from the ideal obedience 
 of Israel in 23 : 8, contradicted by the fact in 24 : 23, the 
 latter chapter has many interesting points of contact with 
 the history which are lacking in the former (cf. 24 : 11, 
 12). The reigns of two of the greatest kings of Israel 
 and Judah — Jeroboam II. and Uzziah — are dismissed in 
 seven verses each,® verses, too, which in the latter case 
 contain no hint, and in the former not much more than a 
 hint of their exceptional importance. Almost equal indif- 
 ference is manifested to the great reign of Omri (i K. 16). 
 That indifference sometimes results in statements which, 
 to say the least, sound strange, if not mechanical, as 
 when we are told that Zimri perished for walking in the 
 way of Jeroboam, though he reigned only seven days.* 
 
 The Deuteronomist then does not care for fact as such ; 
 it is his to point the moral of the tale. In particular, he 
 
 » 8 : 30-35. 
 
 ' This phrase is used simply for convenience. It is not implied and not 
 probable, that even the first Deuteronomic redaction — there were certainly 
 two (see pp. 96, 97) — was executed by one man. It is part of a movement. 
 
 ' 2 K. 14, 23-29 and 15 : 1-7, with which, strictly speaking, we should take 
 14 : 22. 14 : 21 (cf. 15 : 2) belongs rather to the story of Amaziah. 
 
 < z K. x6 ; 15-20. 
 
 91 
 
Introduction The Messages of 
 
 But rather in emphasizes in the book of Joshua that the promises of 
 vaiui^^S Jehovah to the patriarchs were fulfilled by the acquisition 
 ?omk^nflu- ^^ ^^ land.' He is fond, too, of insisting on the didactic 
 enceon(i) value of the historv. The marvellous career of Israel, for 
 
 the book of .,,„.,, ^ • i t i 
 
 Joshua example, convmced the affrighted Canaanites that Jeho- 
 vah vi^as God in heaven above, and on earth beneath ; ^ 
 and the passage of the Jordan was designed to lead all 
 the people of the earth to the fear of Jehovah.^ The 
 Deuteronomist has a keen eye for the salient points of the 
 history, for which he sometimes composes speeches of 
 earnest and dramatic power. Such points are to be found 
 at the opening and close of Joshua's career as leader (Josh. 
 I and 23). He is naturally especially fond of emphasizing 
 the law,* regarding national and individual welfare as de- 
 termined by the attitude adopted to it. It is to be the 
 object of ceaseless meditation, day and night ; the bravest 
 and the wisest need it, a Solomon as well as a Joshua.^ 
 
 * Josh. I : 11; 21 : 43-45. 
 
 s Josh. 2:11. This phrase is found elsewhere only in Dt. 4 : 39. 
 
 * Josh. 4 : 21-24, so corrected text in v. 24. 
 
 * Josh. 23 : 6. 
 
 ' 1 K. 3 ; 14 ; 9 : 4 ; Josh, i : 8. There is no space to dwell on the language 
 of these and similar passages, but that is distinctively Deuteronomic : 
 Cf. Josh. I : 3-5 with Dt. ii : 24, 25. 
 
 " 1:7 •' " 2 : 27 turn neither to the right hand nor to the left. 
 
 " 1 : II " " 12 : I the land which Jehovah your God giveth 
 you to possess. 
 
 " 1:7 «' «• 5:1 observe to do. 
 
 " 23 : 6 «< »« 4:6 observe and do. 
 
 " 22 : 5 <« <» 4 : 29 with all thy heart and with all thy soul, 
 and many other phrases, as characteristic though not so striking : Cf . Josh. 
 23 : 16 with Dt. I : 35 the good land. 
 
 92 
 
the Historians Introduction 
 
 The influence of the Deuteronomic editor on the book (2) The book 
 of Judges is very marked. Not so much that he touched ° ^^^ 
 the details of the stories — many of the stories are practi- 
 cally intact (cf. Abimelech, ch. 9) — but he determined 
 the whole conception of the history. The fortunes of the 
 people in their new land before the consolidation effected 
 by the monarchy, ran a very checkered course ; jealous- 
 ies within and wars without, wars which often spelt fail- 
 ure and misery. To this period was applied the Deuter- 
 onomic view of history, which was that faithfulness to 
 Jehovah and obedience to his commandments would be 
 rewarded with material prosperity, while unfaithfulness 
 and disobedience would be punished with misfortune.^ 
 Fortunately, this view of the history is presented in the 
 preface to the book proper, 2 : 6 to 16 : 31, in a very 
 elaborate scheme, 2:11 to 3 : 6, which is repeated in a 
 less elaborate and more definite form two or three times 
 in the course of the book (for example, 3 : 7-10 ; 6 : 7-10 ; 
 10 : 6-16). Neither the language nor the ideas of that 
 scheme bear the remotest resemblance to the stories of 
 the book,'^ for example, of Jephthah, Gideon, Samson, while 
 they are in both respects thoroughly Deuteronomic. Here 
 then is a palpable illustration of his conception of history. 
 The oscillations of national fortune follow the oscillations 
 
 iCf.Dt. 28. 
 
 2 Some of these betray moral reflection of their own : Cf . the Abimelech 
 story, 9 : 56, 57. 
 
 93 
 
Introduction The Messages of 
 
 of national faith. Unfaithfulness can only end in calam- 
 ity, here in defeat by a foreign invader ; but the pitiful 
 Jehovah will always extend his grace to a penitent people. 
 The idea may often seem to be worked out mechanically, 
 but it is the idea of men who had a mighty faith in God 
 as the Lord of history, using national vicissitudes as one 
 of his means of discipline, and imparting to things ma- 
 terial a spiritual significance. 
 (3) The book In the books of Samuel, the traces of Deuteronomic in- 
 amue fl^gj^^^g^ though fcw, are significant, and occur at critical 
 points in the history : — a decisive battle against the Phil- 
 istines represented as won for Israel by Samuel's inter- 
 cession,^ Samuel's farewell address to the people," and 
 Nathan's announcement to David of the continuance of 
 his dynasty.^ Nothing could be more happy than the 
 choice of these incidents, especially the last two, as mark- 
 ing crises. The first passage presents the same view of 
 the history as that which finds classic expression in the 
 Deuteronomic programme of the book of Judges. It 
 regards Israel's misfortune as due to her apostasy, and 
 finds her deliverance assured in her penitence ; it exhibits 
 the same power of seeing the inner significance of the 
 history,* and the same indifference to actual fact.' The 
 close of Samuel's career, like the close of Joshua's, also 
 
 1 I S. 7: 3-16. « I S. la. "aS. 7. 
 
 * V. 12 suggests the historical foundation of the chapter. 
 
 * V. 13 contradicts 9: 16 and 14: 53. 
 
 94 
 
the Historians Introduction 
 
 offered a peculiarly fitting opportunity to emphasize the 
 principles of the divine government of Israel ; and that is 
 done in Samuel's farewell address, which in parts is an 
 unmistakable reminiscence of the familiar formulas of the 
 book of Judges,^ and forms so appropriate a summary of 
 the teaching and some of the facts "^ of that book as to 
 make it highly probable that this chapter was the original 
 conclusion of the book of Judges. Just as the divine dis- 
 cipline and pity marked the unsettled period of the Judges, 
 so it should continue to shape the new era of the mon- 
 archy. With peculiar propriety, this truth is emphasized 
 just at the moment where David, now securely established 
 upon his throne, determined to build the temple and 
 thereby associate with the monarchy the adequate recog- 
 nition of Jehovah. 
 
 It is, however, in the book of Kings that the Deutero- (4) The book 
 nomic influence has been most thorough and pervasive. ° ^"^' 
 The importance of the law receives emphatic reiteration,^ 
 and the cardinal principle of that law, namely, the purity 
 and centralization of the worship, is the standard by which 
 all the kings are tried. It was only natural then that the 
 Dcuteronomist should seize the brilliant opportunity of- 
 fered to him by the dedication of the temple.* The north- 
 ern kingdom had its own sanctuaries, therefore all the 
 kings of the northern kingdom fell under the censure of 
 
 »Cf. lacgflP. aCf. V. II. ' I K. 2: 3, 4; 9: 1-9; 2 K. 18:6. 
 
 * Cf . I K. 8, which is almost entirely Deuteronomic. 
 
 95 
 
Introduction The Messages of 
 
 the Deuteronomist as doing that which was evil in the 
 sight of Jehovah ; and, as Jeroboam is regarded as the 
 founder of the schismatic worship/ he is the type, as he is 
 the source, of all subsequent infidelity.'' When a general 
 charge expands into a definite one, the catalogue of sins is 
 presented in the language of Deuteronomy.^ But the law 
 which would have abolished all those abuses, was the law 
 of the central sanctuary ; to the Deuteronomist it was the 
 central law, and special attention is repeatedly called to 
 the breach of it even by good kings, like Asa." Of 
 course, it was no breach according to earlier ideas. The 
 local sanctuaries had been for centuries legitimate, as we 
 see from the many unchallenged allusions to them, for 
 example, in the lives of Samuel, Saul and Elijah. In- 
 deed, at one of them, Solomon himself had a special 
 revelation,' but according to the Deuteronomic theory, 
 they were all illegal. 
 TwoDeuter This last illustration is interesting, as it suggests an 
 daSdonsTf inference which other allusions throughout the books of 
 ^'"^' Kings convert into a certainty — namely, that there were 
 
 two Deuteronomic redactions of these books. One of these 
 regarded worship at the high places as wrong only after 
 the building of the temple ; thus i Kings 3 : 2 excuses 
 such worship in Solomon's early days on that account. A 
 
 1 I K. 12 : 28, 29. 2 2 K. 13 : 2; 14 : 24 ; IS : 24, etc. 
 
 • E.g.y charge against Rehoboam, x K. 14: 22, 23; cf. Dt. 12: 2, 3; 23 : 17. 
 
 « I K. 15 : 14. 5 At Gibeon, i K. 3 : 5. 
 
 96 
 
the Historians Introduction 
 
 severer conception of the law, however, regards such wor- 
 ship as, under all circumstances, illegitimate ; thus, verse 
 3 censures Solomon for it. Whereas verse 4 with the 
 following story regards it as a matter of course. There 
 were then two Deuteronomic redactions of the books of 
 Kings : one reaching to about the end of 2 Kings 23 — 
 before the exile, perhaps about 600 (the temple is still 
 standing, i K. 8 : 29) ; and another, which cannot have 
 been earlier than 560, for it carries the history down to 
 the pardon of Jehoiachin in 561.^ This second hand 
 wrote the last two chapters of the book, and touched it 
 here and there throughout, for some passages clearly imply 
 that the catastrophe has come.'' To this class belongs the 
 brief sad comment on the impotence of Josiah's reforma- 
 tion to avert the impending blow,' so unlike the joyful 
 copiousness with which the story of the reformation was 
 told.* 
 
 Both these hands and a still later one * are obvious in a Later addi- 
 chapter which for its importance as a summary presenta- 2 K.^'17^'' 
 tion of the philosophy of Israel's history, deserves special 
 mention, namely 2 Kings 17. With the Deuteronomic 
 skill for selecting special crises for comment, the fall of 
 the northern kingdom is seized upon as a vivid, nay, ter- 
 
 » 2 K. 25 : 27. ' I K. 9 : 7-9. s 2 K. 23 : 26, 27. 
 
 ♦These redactions are known to criticism as D and D^, and are repre- 
 sented in this volume by standard italic and small italic type respectively. 
 * Indicated in this volume by small plain type. 
 
 97 
 
Introduction 
 
 The Messages of 
 
 Subtle in- 
 fluence of 
 the redac- 
 tion 
 
 rible illustration of the ways of God with Israel. Verses 
 i8, 21-23, which originally followed verse 6, represent the 
 ordinary Deuteronomic judgment which finds the sin of 
 Israel to consist in "walking in all the sins of Jeroboam." 
 Verses 7-20, except 18, though still moving in the lan- 
 guage and the thought of Deuteronomy, trace the calam- 
 ity to more specific sources, like star-worship and the neg- 
 lect of the prophetic word, and there is at least a hint of 
 Judah's fate in verse 19. In a later passage still, 34'' -40, 
 the fall of the kingdom is ascribed to the neglect of the 
 written word. The chapter shows impressively how the 
 fall of the northern kingdom haunted the minds and im- 
 aginations of men who believed in the divine discipline of 
 Israel, and how by different ways they arrived at the con- 
 clusion that it corroborated divine justice. 
 
 Sometimes the Deuteronomic setting of an incident 
 completely transforms the nature of that incident. For 
 example, the section introducing Solomon's troubles (i K. 
 II : 14 ff.), taken probably from a biography of Solomon, 
 suggests, by its setting, that those troubles were the direct 
 retribution of the apostasy described in the previous sec- 
 tion I- 1 3. That, however, was not the idea of the biog- 
 raphy ; the previous section is Deuteronomic. Similarly, 
 the sequence of the narrative in 2 Kings 21 : 19-24 sug- 
 gests that the murder of Amon was the penalty he paid for 
 forsaking the God of his fathers. So again, the success 
 of Joash in recovering cities from Aram — a success really 
 
 98 
 
the Historians Introduction 
 
 due to Assyrian campaigns against Aram — is attributed 
 to the covenant which Jehovah had made vi^ith Abraham, 
 Isaac, and Jacob.* There was a growing tendency to 
 effect a sometimes forcible correspondence between desert 
 and destiny. The Septuagint of i Kings 22 : 38 shows 
 how Ahab's memory grew more and more hateful,'^ and 
 one Greek version of 2 Kings 17 : 1-2 represents King 
 Hosea, about whom the early decision was probably a 
 favorable one (cf. v. 2), as worse than all the others, be- 
 cause under him the doom of the northern kingdom was 
 sealed. Perhaps the most instructive illustration of this 
 theoretical attitude to history is to be found in Judges 
 2 : 1-5, which, though probably later than the Deutero- 
 nomic redactions, was written in their spirit. There the 
 people are reproved by an angel for making a league with 
 the inhabitants of the land, instead of driving them out. 
 The penalty is that the nations whom they have spared, 
 are to be a snare to them. But the older sources tell us 
 plainly that they could not drive them out.^ The Deu- 
 teronomist accepts the fact that they did not, and puts 
 upon it his own religious interpretation. 
 
 1 a K. 13 : 23-25. ' Cf. 2 K. 21 : 3. 
 
 3 Josh. IS ; 63 ; cf. 1 K. 9 : 21. 
 
 99 
 
Throughout Deuteronomy and the historical books from 
 Joshua to Kings, the original sources are printed in ordi- 
 nary type and the Deuteronomic elements in italics. Later 
 supplemental matter is put into smaller plain or italic type. 
 A few passages where two complete stories have been 
 fused together are printed in parallel columns. 
 
 lOO 
 
Deuteronomy i : 35 
 
 II 
 
 THE LAST WORDS AND DEATH OF MOSES 
 
 (Deuteronomy) 
 
 I. Moses's Address to the People (Dt. i : i to 4 : 40) 
 (i) Historical Retrospect (i to 3) 
 
 After ' the defeat of the two mighty kmgs east of for dan, Moses re- 
 Moses addressed the people in the plains of Moab. Their cenThistory" 
 departure for the proinised land, he reminded them, ^^^ how It" Ukfs- 
 been divinely enjoi?ted on Moiait Horeb. At that time, trates jeho- 
 
 •^ •' van s love 
 
 cumbered with his heavy resp07tsibility, he had, 07i his for Israel. 
 own "^ initiative, instituted judges to decide impartially to Kadesh 
 all ordinary cases, reserving the more difficult for him- ^^^ 
 self. After the horrors of the wilderness march they 
 had reached Kadesh, whence twelve jnen had been de- 
 spatched to spy out the land. These men had visited the 
 south, a7id brought back a good report of the land, but dis- 
 heartened the people by their account of the inhabitants. 
 His own efforts — he went on — to hearte?i the7n by an ap- 
 peal to Jehovah's power andpro77iise, and to his tender love 
 for the77i in the past, had bee7i of no avail. Wherefore 
 divine judg77ient was pro7iounced upoti all that ge7iera' 
 
 1 This retrospect is based on JE, and is worked over by the Deuterono- 
 mist in a didactic spirit. The older sources in Deuteronomy and Joshua 
 are still J and E or JE as in Gen. to Num. 
 
 2 On Jethro's, in Ex. i8 : 22. 
 
 lOI 
 
Deuteronomy i : 36 TJie Messages of 
 
 Hon excepti7ig Caleb, even upon Moses himself, and 
 foshua was designated leader. The people, after con- 
 fession, had gone up to the attack ; but forsaken of 
 fehovah whose displeasure they had braved, they had 
 been defeated, whereafter they had 7nade a long stay 
 at Kadesh. 
 FromKa- After waftdering about the southern mountains of 
 Amon (2) Edom until all that rebel generation was dead, they 
 turned their faces ?iorthward, again remiftded by Moses 
 of the bountiful love of Jehovah, proved already in the 
 wilderness, and proved now again i)i the friendly ' atti- 
 tude of the Edomites, and marched peacefully past the 
 land assigned by Jehovah to their old kins?ne?i Moab and 
 Amnion, ijispiring terror everywhere. But Sihon, King 
 of the Amorites, refused to allow thejn to pass through 
 his laftd, a fid Jehovah gave Israel the victory over him. 
 and his cities one a7id all ; and they were all put under 
 the ban.^ 
 Triumphs Such, too, was the fate of the giant Og and his great 
 menron^ w ailed citics in Bashan. Thus was the land east of the 
 East Jordan Jq^^^^i conqucred fro7n the Artion i7i the south to Moimt 
 Her7non in the far north, and assigned to the tribes of 
 Reube7i, Gad, and the half tribe of Manasseh. Moses, 
 however, had urged these tribes ^ to cross the Jordan and 
 aid their brethren, leaving their wives and property on 
 
 1 Hostile in Num. 20 : 14-21. ' Cf. Dt. 20 : 16-18. 
 
 » The suggestion comes from the tribes themselves in Num. 32 : 16, 17. 
 102 
 
tJie Historians Deuteronomy 4 : 33 
 
 the east side ; he had also strengthened Joshua for his 
 futtire task by an appeal to Jehovah's recent victories. 
 Yearning to see the consummation of Jehovah's won- 
 drous, gracious work begun, he had earnestly prayed 
 that he might be suffered to cross the Jordan ; but 
 sternly had his prayer been refused. He might but look 
 upon the goodly land ; his it was, however, to hearten 
 the future leader Joshua. 
 
 (2) Exhortation (4 : 1-40) 
 
 Then with the most impressive earnestness, Moses be- Moses urges 
 sought them to keep diligently the divine statutes and^^°^^^^^_ 
 judgments which he was about to teach them ;^ for t'w ^^'^y °f J^- 
 their nearness to God and on their righteous laws de- (4 : 1-31) 
 pended the national life aiid welfare and Israel's place 
 among the peoples. Especially did he charge thetn to 
 remember the lesson of Horeb — that Jehovah was an 
 unseen spiritual God, and that therefore there mtist be 
 no worship of any material thing, be it itnage of man or 
 beast, or be it the stars of heaven. This law was fun- 
 damental. The breach of it would bring upon the people 
 exile from the promised land ; yet from that exile their 
 merciful God would bring theju back, if they sought him 
 luith penitent zeal. 
 
 Surely no nation had ever had proof so convincing ^Andhisab- 
 the existence of its God as Israel had had of Jehovah, X^T^^l^ 
 
 » The legislation in the book of Dt. (5 to 26, and 28). 
 103 
 
Deuteronomy 4 : 34 The Messages of 
 
 whose mighty hand and stretched out arm had so won- 
 drously wrought for Israel in Egypt, making it clear that 
 Jehovah was the one a7id only God. " His mighty love," 
 said Moses i7i conclusion, " manifested in his choice of you, 
 should inspire you to obey the statutes and command- 
 ments which I commaiid you this day, that you and your 
 posterity may prosper and prolong your days for ever on 
 the ground which Jehovah your God is giving you " 
 
 2. Renewed Exhortation (27 : 5-13 and 29 : i to 32 : 47) 
 
 SymboUc Moses instructed the people to set up an altar to Jeho- 
 
 Ebar*""^ °" vah on Mount Ebal, when they crossed to the promised 
 Si' r^' ^^^^ ' ^^^^ ^° v^x'w.^ the law upon tablets, and to ratify the 
 covenant in worship, solemnly invoking the blessing upon 
 obedience and the curse upon disobedience/ 
 Israel Jeho- On that day, Israel was constituted the people of Jeho- 
 (?7^\f^of^^ z/a/z, and called to obey his co?n?nandments and statutes. 
 Exhortation After laying down the statutes,"^ Moses agai?i tirged 
 and warning ^^p^^^ the people Jehovah's great and manifold goodness 
 to the7n as a motive to obedience. The covenant to be 
 established that day between Jehovah and Israel, in ac- 
 cordance with his ancient promise to the patriarchs, was 
 to be binding also upon posterity ; any lapse into idolatry 
 would be very grievously punished. 
 
 » Instructions fulfilled in Josh. 8 : 30-35 ; cf. the ratification at Horeb, 
 Ex. 24 : 3-8. 
 9 Dt. 5 to 26, and 28. 
 
 104 
 
the Historians Deuteronomy 32 : 47 
 
 Yet if they but sought him with penitent zeal, he would Promise and 
 in pity bri?ig them back from exile to their own land and 
 there reward their obedience with prosperity. It was no 
 hard or perplexing com7nandment this, to love fehovah 
 and to do his will ; yet it involved the highest issues, for 
 obedience meant life and disobedience death. Then he 
 closed with a solemn appeal to choose life} 
 
 Then the worn and aged man gave foshua his part- Last words 
 ing charge, strengthening both him and the people with agement 
 the assurajtce of Jehovah's abiditig presence, and or- ^^^ ' ^'^'^' 
 dained that the law should be read before the assembled 
 people once every seven years. 
 
 Joshua received the divine ' commission to face with joshua-s 
 courage the completion of the task which Moses had be- (jr^nfTs, 
 gun, and with the assurance that the ancient promise ^3) 
 would be brought to fulfilment through him.' 
 
 Moses ordained that the copy of the law, which he instructions 
 committed to writing, should be preserved by the priests \^ '"^ 
 in the sanctuary as a witness against the corruption and ^^^ ' ^'*'^9) 
 apostasy which he foresaw. 
 
 Then for the last time he laid it upon their hearts to Last exhor- 
 obey the law and to teach their children so to do, "for," (32^°" 5.47) 
 said he, " // is your life. " 
 
 ^ This chapter expands the thought of 4 : 29-31. 
 
 2 " He " of V, 23 is not Moses, but Jehovah (cf. v. 14). 
 
 8 Vv. 16-22 introduce the song, ch. 32. 
 
 105 
 
Deuteronomy 34 : i 
 
 The Messages of 
 
 3. The Death of Moses (34) 
 
 Pathos of Moses, aged but strong,^ climbed Pisgah, and saw with 
 Moses dies his own eyes the noble land which Jehovah promised so 
 ^34) long ago to Abraham's seed, and into which he had now 
 
 all but led the people ; but it was not given him of God to 
 set foot upon it himself. He died and was buried in an 
 unknown grave. Of all the prophets, he was the greatest, 
 alike in his intimacy with God, and in the wonders that 
 he wrought. 
 
 Ill 
 
 INTRODUCTION TO THE BOOK OF JOSHUA 
 
 The contin- Both the documents which, singly or in combination, 
 and°E hi the Contributed the prophetic history in the first four books 
 joSuia^ of the Hexateuch, are continued in the Book of Joshua, 
 possibly also in the Book of Judges, and some think 
 even in Samuel. Their presence has the same effect 
 as it had in the previous books ; on the one hand, of 
 strengthening the evidence for the incidents which they 
 record, and on the other, of sometimes obscuring the 
 outlines of those incidents. The scene, for example, at 
 the crossing of the Jordan is anything but clear. Al- 
 ready in 3 : 17 the people are over the river ; in 4 : 4, 5 the 
 
 * Contrast 31 : 2. 
 106 
 
the Historians Joshua 
 
 implication is that they are only about to cross. 3:12 and 
 4:2 are obvious duplicates. 4 : 9 places the memorial 
 stones in the Jordan, 4 : 20 places them at Gilgal. On 
 this blending of sources we need not further dwell.* 
 
 A word, however, has still to be said about apparent The Deuter- 
 contradictions between stories from these sources and Deu- eremint 
 teronomic passages, which, as we have seen, imply a differ- 
 ent point of view. For example, 13 : 11 asserts that the 
 Geshurites and Maacathites were driven out by Israel, a 
 statement which is flatly contradicted by the next verse 
 but one. Compare also the two accounts of Caleb's inher- 
 itance, the older in Joshua 15 : 13-19 (= Jud. i : 10-15) 
 and the Deuteronomic in Joshua 14 : 6-15. Once for all 
 be it said that these and similar passages are not to be 
 pressed as contradictions. The Deuteronomist does not 
 strictly contradict the older history ; he idealizes it. 
 When he touches it, it is not as a historian, but as a the- 
 orist ; not to add corrective fact, but to show the inner 
 side, the ideal truth, the eternal significance of certain 
 typical scenes. We know that the conquest of Canaan 
 took a long time ^ and was not completely effected until 
 long after Joshua's death. The oldest sources frankly 
 admit that in many districts it was never thoroughly ef- 
 fected at all.^ Yet the Deuteronomist asserts that it was 
 entirely effected within one generation and under Joshua, 
 
 * Cf. ch. 6, the capture of Jericho. 
 > Josh. II : 18. 3 Jud. I : 27-36. 
 
 107 
 
Joshua The Messages of 
 
 so that Jehovah's ancient promise stood fulfilled.^ And 
 so it did, for the man who had eyes to see it. The factors 
 were all at work which would ultimately compel success. 
 Jehovah was on the scene governing and guiding this na- 
 tional movement and aspiration for great ends of his own ; 
 and the work which he had begun would assuredly be 
 completed, indeed was already ideally complete. No man 
 need take offence at the Deuteronomist's presentation of 
 history. The work of the historian was over before he 
 comes upon the scene. It is his to interpret the history, 
 and to see it sub specie ceternitatis. 
 Israel's early The ground has now been cleared for a brief sketch of 
 thelnvasiii ^^^e history traversed by the prophetic narratives of the 
 Book of Joshua. Moses is dead, but the work goes on ; 
 divinely gifted leaders are never wanting. " After the 
 death of Moses, Jehovah spake to Joshua." ' The inter- 
 est grows intense ; within three days the hope of centuries 
 is to be realized. The fame of Israel has gone before her. 
 A confession of the terrible power that is hers in her God 
 is wrung from the lips of a native of the doomed country.' 
 Nothing can stay this people's progress. With sure hope * 
 Joshua arranges for the march, and his hope is not put to 
 shame. The Jordan yields as the Red Sea had yielded ; 
 and they stand triumphant on the land of their fathers. 
 The native kings tremble at their approach,^ as well they 
 might ; for behold, no less an one than the prince of the 
 
 1 Josh. 21 : 43-45. a Josh. 1:1. 82:9. * 3 : 5- * 5 : i« 
 
 108 
 
the Historians Joshua 
 
 angelic host is standing by Joshua with a drawn sword in 
 his hand. Israel's leader is not alone ; he has unseen re- 
 sources.* How powerful those resources are is shown by 
 the swift fall of the first city they attack, the walled Jeri- 
 cho. There was fighting "^ ; but the story is so told as to 
 emphasize the mysterious presence of the divine help. 
 
 With one of those dramatic contrasts which we saw Her varied 
 before to be so characteristic of the prophetic narrative, °'''""^^ 
 the success at Jericho is followed by the tragedy at 
 Ai — a tragedy deeper than at first they know; for it 
 was not merely the failure of an attack and the loss of 
 men, but the breach of a great moral law, with the loss 
 of stability and power which such a breach always en- 
 tails. Avarice led to sacrilege, and by the sin of one 
 man the fate of a people was imperilled. But when the 
 terrible punishment has been enacted,^ and the holiness 
 of Jehovah, and the dignity of moral law vindicated, Is- 
 rael resumes her triumphant course. The methods were 
 rough,* because the struggle was fierce. The terror in- 
 spired by Israel increases. Powerful cities like Gibeon * 
 do not hesitate, in their terror, to secure her favor by fraud ; 
 and where Israel's policy stumbles, it is because she forgets 
 
 » 5 : 13-15- " 24 : ". 
 
 3 Here the sources blend. In 7 : 26 Achan alone appears to be stoned : 
 cf. 25^', they stoned hivt. But in 25", the family appears to be stoned too, 
 whereas another version represents family and possessions as burnt with 
 fire, cf. Dt. 13 : 16. 
 
 * 8 : 28, 29 and 10 : 22-26. ^ \o\ 2, 
 
 109 
 
Joshua The Messages of 
 
 to consult her God/ Kings combine : Joshua meets them 
 in a fierce and memorable battle in which the hand of 
 Israel's mighty God is more visible than ever. 
 Her ulti- The country is now pierced. A great campaign is en- 
 
 umph^ tared upon in the southwest and is everywhere successful. 
 Equal success crowns Joshua's efforts in the northern 
 campaign.'' But everywhere — on east ^ as well as on west 
 Jordan — there is fierce fighting and the settlement of the 
 invaders is stubbornly contested.* At length the land is 
 allotted to the various tribes by Joshua ; and after all his 
 work is done, in a farewell address to his assembled 
 people, the old man sets before them the secret of their 
 strength in the past, and earnestly urges them to be faith- 
 ful to the God who had faithfully kept his ancient promise 
 to them.' 
 
 IV 
 
 THE CONQUEST AND SETTLEMENT 
 
 I. The Conquest of Canaan (Josh, i to 12) 
 
 Joshua's as- The prophet indeed is dead ; but the warrior takes his 
 fe'k'dSihV^ place, divinely called thereto, and strengthened by the as- 
 
 1 9 : 14. 
 
 ' II : 1-13. This may be part of the tendency to idealize Joshua, as in 
 Jud. 4 and 5, which must be an old story, it is Barak who subdues Jabin. 
 ' 17 : I. * Cf . the fortunes of Dan. 19 : 47, Jud. i : 34. • 24* 
 
 HO 
 
the Historians Joshua 3 : 7 
 
 surance that if he but be brave and strong, and earnestly 
 keep the law of Moses, God's presence will be with him 
 as it was with Moses, leading him everywhere to certain 
 victory. Then Joshua through the officers bade the people 
 make preparation, especially urgijtg the Reubenites, the 
 Gadites, and the half tribe of Manas seh, to stand by the 
 cause of Jehovah and his people until all were securely 
 settled in the pro7nised land. And they vowed him the 
 same implicit obedience that they had rendered to Moses. 
 
 With the prudence of true leadership, Joshua sent men He sends 
 across the Jordan to Jericho to spy and report upon the jerlcho (2) 
 land. The king, however, with a shrewd suspicion of 
 their purpose, sent and demanded their surrender. By a 
 ruse, the woman with whom they were staying, saved 
 them ; for, heathen though she was, she had a deep 
 faith in Israel's destiny, and confessed that Israels God 
 was supreme, whose marvels and victories had already 
 smitten the inhabitants of the land with terror. In re- 
 turn for her kindness, she asked and received, on con- 
 dition of fidelity, the solemn assurance that she and all her 
 family be spared, when Jehovah should give Israel the 
 land. By the aid of her advice, the spies reached Joshua 
 in safety and triumphantly told of the terror that Israel's 
 presence had already inspired. 
 
 The people moved toward the Jordan, the last barrier The crossing 
 to the promised land. Here then was another crisis : God°^^^^^^°^' 
 was that day to convince the people that he was with the 
 III 
 
Joshua 3:7 ^>^^ Messages of 
 
 new leader, as he had been with the old. Joshua assured 
 
 them that their God was lord of all the earth, and would, 
 
 in their extremity, work a wonder among them, which 
 
 would convince them that he was indeed a living God, 
 
 able to lead them to victory over all enemies. After 
 
 solemn preparation, they began the passage of the river, 
 
 preceded by the priests with the ark ; and their God, who 
 
 went before, prepared for them, in his strange providence, 
 
 a way across the river to the land which he had promised. 
 
 The memo- So great a blcssing must be held in everlasting remem- 
 
 U^!i^\o"5^^ i) brance. Therefore twelve stones — symbol of the unbroken 
 
 unity of the delivered people — were carried to Gilgal, the 
 
 first encampment in the promised land, and set up there, ' to 
 
 be a visible memorial of God's grace, that for all time the 
 
 fathers might teach the children of the deed of love and 
 
 might by which Jehovah had set their feet at last in the 
 
 promised land, and that this manifested power 7night 
 
 bring the whole world to the worship of Israel's God. 
 
 This strange interposition of Jehovah for his people 
 
 struck terror into the heart of all the native kings. 
 
 The circum- At Gilgal Joshua imposed circumcision on all the peo- 
 
 tt!^2.<j) ^\t—for they, being born in the wilderness, had not been 
 
 circumcised^diVid, thus he rolled away ' the reproach of 
 
 Egypt. 
 
 » Another source says " in the Jordan." 
 
 'Gilgal, here connected with "rolling away," more probably means 
 •'cromlech," c£. 4 : 20, 
 
 112 
 
the Historiafis Joshua 7 : 9 
 
 The city first to be assailed was Jericho. But before Joshua's en- 
 the advance, the leader of Israel was strengthened by the v?sbn^^"^ 
 vision of a heavenly leader, even the prince of the angels, ^ ^^ • ^^-^s) 
 with sword drawn to fight for Israel. 
 
 Now Jericho, despite her mighty men, was in terror of The fall of 
 Israel — a terror justified by the sequel ; for Joshua took 
 her by inspired strategy. He made the people march 
 seven times around the affrighted city, thereby devoting 
 her to a sevenfold doom. For no walls can stand before 
 Jehovah, when he fights for his people. Fall they must, 
 and fall they did, and that right speedily at the blast of 
 the horn and the battle-shout. The whole city, their first 
 capture, they devoted to the God who had given them the 
 victory. But Rahab and all her family were spared, be- 
 cause of her kindness to the spies, and she has her place 
 in Israel to this day. 
 
 Joshua invoked a curse on the man who would rebuild "^ 
 the city. 
 
 This triumph was followed by an abrupt reverse. The The defeat 
 little band that attempted the northwesterly gorge into the Ichan'stres- 
 heart of the country, was beaten by the men of Ai. The ^unlshment 
 people were in superstitious terror ; and Joshua, all but in (7) 
 despair, laid the matter before Jehovah, appealing to him 
 to rescue his honor from the taunts of the native peoples. 
 
 1 Cf. I K. 22 : 19, The somewhat similar vision In Gen. 32 : 2, suggests 
 that the " host of Jehovah " (v. 14) Is the heavenly host. 
 a Or perhaps " fortify." Cf. i K. 16 : 34. 
 
Joshua 7 : lo The Messages of 
 
 Simple but searching came the answer to his prayer; sin 
 there was somewhere, exposing the people to the wrath 
 of their God ; and until the sinful thing was put away, the 
 wrath and defeat would remain. By the divinely guided 
 lot, the offender was discovered. Urged by Joshua to ac- 
 knowledge Jehovah as a just and all-seeing God, Achan 
 confessed his sin — the sin of covetousness. He had taken 
 of the precious things already devoted to Jehovah, and so 
 had involved himself and all his people in the doom of 
 things devoted. The " troubler " ' of Israel was stoned ; "^ 
 his family and possessions were burned ; and commun- 
 ion between Jehovah and his people was restored. 
 
 The capture Success was now possible. The assault was renewed 
 
 (8 -^1-20) ^^^ care and cunning and with the divine assurance of 
 victory. Both in the strategy and at a crisis in the battle, 
 Jehovah, God of battles, guided Israel's leader as he had 
 promised, and gave his people complete victory. King 
 and city perished.^ 
 
 Thestrat- Against such a foe resistance was clearly useless. 
 
 clbeonftes^ Powerful confederations werefor?ned to stem his advance. 
 
 ^9^ But the Gibeonites, a powerful clan,* moved to fear by the 
 
 recent successes of Israel and by the fame of Israel's God, 
 
 * The Hebrew word suggests connection with Achor. 
 
 2 In one version the only was stoned. Cf. Dt. 24 : i6; in the other, his 
 family and possessions were involved in his fate. Cf. Dt. 13 : 15-17. 
 
 3 The story of the central campaign is omitted. The summary notice of 
 8 : 30-35 is probably intended as a compensation. 
 
 4 Cf. 10 : 2. 
 
 114 
 
tJie Historians Joshua lo : 19 
 
 sought to save themselves from their probable doom by 
 making league with the conquerors. The clever cun- 
 ning with which they posed as travellers from a very far 
 country, eager to make a league with the now famous 
 people of Jehoyah, threw Israel completely off their guard. 
 Trusting to appearances, Israel did not consult Jehovah, 
 and so involved themselves in a dangerous league with 
 the people of the land. When the guile of the Gibeonites 
 was discovered, the furious people were for slaying them. 
 Joshua, however, would not permit this ; but, with a sol- 
 emn curse, he condemned them, for their guile, to be 
 slaves of the sanctuary of Israel's God. 
 
 Then five southern kings, headed by the King of Jeru- The success- 
 salem, conspired to take revenge upon Gibeon for weak- palgn b 
 ening the confederacy by its alliance with Israel. In ^^jj^^^" 
 terror, Gibeon appealed to Joshua, who, with the divine (10 •• 1-27) 
 assurance of success, at once responded. His confidence 
 was justified ; for Jehovah gave him a signal victory, and 
 aided Israel by sending a furious hailstorm, which wrought 
 havoc among the foe. In answer to Joshua's prayer of 
 faith, the day was also prolonged'^ till the work of war 
 was done. So runs the tale in the Book of the Brave. 
 Thus on that terrible and decisive day, Jehovah hirnself 
 fought for Israel. In the pursuit, the foe lost heavily, 
 
 1 The original prayer was possibly for darkness, not for light. " Sun, be 
 thou silent." (Cf. McCurdy, History, Pi-ophecy, and the Monuments, vol. 
 lii. p. 44, note i.) 
 
Joshua lo : 20 
 
 The Messages of 
 
 Successive 
 victories 
 (10 : 28-43) 
 
 The success- 
 ful cam- 
 paign in 
 
 northern 
 Canaan 
 (II : 1-15) 
 
 Joshua's 
 sweeping 
 success 
 (n : 16 to 
 18 : 24) 
 
 and the kings who had hidden were captured and 
 hanged. 
 
 Likewise throughout the whole of the southern cam- 
 paign Jehovah fought for Israel and subdued the coun- 
 try before Joshua. 
 
 The northern kings, hearing of Joshua's success, com- 
 bined under Jabin against Israel at the waters of Merom.* 
 But despite their great numbers and their chariots of war, 
 Israel under Jehovah gained a decisive victory. Joshua 
 hamstrung their horses and burnt their chariots ; for not 
 in such was Israel to trust. Hazor the capital of the 
 confederacy was reduced to ashes ; the other cities were 
 taken and their inhabitants put to the sword in accord- 
 ance with the word of Jehovah to Moses. "^ 
 
 The war lasted long; for everywhere there was stub- 
 born opposition, diviiie harbinger of doom. But in the 
 end, Israel won tlie whole lajid from the extreme north 
 to the south, extirpating even the tall tribes, the fame of 
 whom had once been a terror, so that they were only to 
 be found in the Philistine country. Thus, after these 
 fierce but prosperous wars in which two kings on the 
 east of the Jordan were defeated and dispossessed and 
 thirty ' kings on the west, the weary la7id had rest, and 
 it was divided by Joshua among the various tribes. 
 
 hi accordance with the instructions of Moses,* an altar 
 
 I Supposed to be Lake Huleh. 
 3 By a probable change in 12 : i{ 
 116 
 
 2 Dt. 20 : 17; 7: 2, 
 * Dt. 27 : 4-8. 
 
the Historians Joshua 14:15 
 
 was set up to Jehovah on Mount Ebal : also the law was The sym- 
 written on tablets, and the covenant ratified iji worship. nfonVon^' 
 Joshua read every word of Moses's law — the blessing^^. ^^ . 
 upon obedience and the curse upon disobedience — before 
 the assembled people. 
 
 2. The Settlement of Canaan (Josh. 13 to 22) 
 
 Yet the land actually won fell far short of the ideal lim- The land 
 its of Israel ; there were still unconquered tracts, in south joshia ^ 
 and north, in Philistia, and Lebanon and elsewhere. ^^^ : ^-h) 
 So Israel's aged leader, whose fighting days were almost 
 dont, finished his work under divine impulse by assign- 
 ing the whole land ajnong the various tribes,^ excepting 
 the districts east of the Jordan, which the two and a 
 half tribes had already received as their inheritance. 
 There are districts, however, in the northeast, which have 
 not been subdued to this day. The tribe of Levi re- 
 ceived no inheritance : their inheritance was Jehovah. 
 
 As a reward of the moral courage and faith in y^- The share 
 hovah which Caleb "^ had displayed as a spy, he obtainedl^^ :^6-i5) 
 from Joshua his promised share ^ of the land, evefi the 
 Hebron district in the hill country of Judah, faci7ig 
 with confidejice in Jehovah the prospect of driving out 
 the tall tribes who still dwelt there. 
 
 1 The Deuteronomic conception of the conquest, as completely effected 
 by Joshua, has introduced confusion into this chapter. 
 
 2 The name stands for an Edomite clan : cf. v. 6 with Gen. 36 : 11. 
 ' Num. 14 : 24. 
 
Joshua 15 : 14 The Messages of 
 
 Won by the His hope was justified. For he succeeded in driving 
 i^-'iQ =Jud. them out, and in seizing their strongholds ; and Achsah 
 1 : 10-15) ^^ daughter gained possession of the springs so needful 
 
 in that south land. 
 Partial nat- But neither in the south, centre, nor north of the coun- 
 conquest^of ^ry did Israel completely succeed in driving out the an- 
 Canaan ^ieut inhabitants. Dan, for example, failed to get a 
 
 (15 : 63 ; 16: '^ ** 
 
 10; 17: II- foothold in the southwest, which was for long retained 
 
 Jud. i)i ' by the Canaanites. The tribe was driven to seek territory 
 
 in the far north, where they captured and occupied Lesh- 
 
 em, and called it Dan. In what is now Jerusalem, in 
 
 Gezer, and over the plain of Esdraelon in the north, the 
 
 Canaanites maintained themselves side by side with Israel, 
 
 in some cases being eventually reduced to forced service. 
 
 The house The descendants of Joseph, finding themselves cramped 
 
 dafms^m^re ""^ ^^ ^'^^ couutry of Ephraim assigned to them by Joshua, 
 
 territory ^ud afraid to push north to the plain of Esdraelon, because 
 
 (17 : 14-18) ^ ^ 
 
 of the military advantages the Canaanites there had in their 
 chariots, were urged by Joshua, to whom they appealed, 
 to extend their territory bravely and fearlessly northward," 
 by cutting down the forest for themselves. 
 Land allot- Judah and the house of Joseph were already in posses- 
 western sion of their territory, as also the two and a half tribes 
 08%. 10) east of the Jordan; the other seven showed no alacrity 
 
 1 15 : 63 = Jud. I : 21 with "Judah" for "Benjamin," 19 : 47; cf. Jud. 
 I : 34, 35. 
 ' Or perhaps — though less probably — eastward, across in Gilead. 
 
 118 
 
the Historians Joshua 23:11 
 
 in securing theirs. Joshua; vexed at their listlessness in 
 a cause which was Jehovah's, urged them to send repre- 
 sentatives from each tribe throughout the land and bring 
 back a plan of the cities in the various districts thereof, to 
 be afterv^ard solemnly apportioned to the tribes by lot ; 
 and apportioned they were. 
 
 When they had finished apportioning the land, Joshua Joshua's in- 
 was allotted an inheritance in Ephraim in the city of his (i^"^ 49^%) 
 choice.' 
 
 So Jehovah faithfully kept his ancient promise and Rest at last 
 brought Israel, through unfailitig victory, to peaceful ' ''^'''^' 
 possession of the land of their fathers."^ 
 
 Then Joshua, before dismissing the two and a half The eastern 
 tribes to their eastern home, commended them for unself- home 
 ishly maintaining the unity of Israel, and urged them ^^^ ' ^'^^ 
 earnestly, now that their rest was won, to love and serve 
 Jehovah their God with heart and soul. 
 
 3. The Last Words and Death of Joshua (23 and 24) 
 
 The aged leader, in his farewell words, reminded the }os\ina'% 
 people that all that they had they owed to Jehovah their Thriecret 
 God. He it was who had fought for them, and he it was gJea^tness^^ 
 who would still drive out for them the nations that were (^s) 
 left. But they on their part must cleave to hijn infaith- 
 
 1 As Caleb in Judah 15 : 14-19. These two verses form JE's subscription 
 to the account of the division of the land. 
 8 These three verses are the Deuteronomic subscription. 
 119 
 
Joshua 23 : 12 The Messages of 
 
 fulness and love, and keep the law of Moses, and hold 
 themselves stremwusly aloof from the worship of the 
 gods of the land, and even from inter7narriage with the 
 people of the land. This too surely meant idolatry and 
 ruin; for the God who had faithfully kept his every prom- 
 ise to crown their wanderings with victory and peace, 
 would as faithfully keep his threat to exterminate them. 
 His final He ' recounted the gracious deeds of Jehovah in the 
 
 (i^ff^-aS) remote and recent past, from the call of father Abraham 
 to the marvellous deliverance from Egypt, and the no less 
 marvellous successes in the goodly land to which he had 
 brought them. This kindness, he urged, imposed upon 
 them the duty of renouncing all strange gods, and of serv- 
 ing Jehovah alone. Now was the time to choose : his 
 own choice could not but be altogether for Jehovah. An- 
 imated by his resolute words, the people also vowed them- 
 selves enthusiastically to the service of Jehovah alone. 
 Then Joshua solemnly reminded them how serious was the 
 task. There must be no compromise, no apostasy : these 
 Jehovah would punish bitterly. Again the people pledged 
 their solemn word. Whereafter Joshua made a covenant 
 on their behalf that day, and set up a stone by the sanct- 
 uary of Jehovah at Shechem as a memorial and witness 
 of the solemn vows the people had taken upon themselves. 
 Then he dismissed the people. 
 
 1 Ch. 24 is from a later Elohist. The language and sentiment approx- 
 imate, in part, to Dt. 
 
 120 
 
the Historians Judges 
 
 Warfare and exhortation over, he died and was buried His death 
 
 (24 
 33) 
 
 in his own city ^ — he, the successor of Moses, and Eleazar """^ - '^^'^°' 
 
 the successor of Aaron. 
 
 Past and present were linked together in the burial of Joseph's 
 Joseph's bones ' at last in the promised land, after the at Sh^chem 
 long discipline of exile and wandering. ^^^ • 32) 
 
 STRUCTURE AND CONTENTS OF THE BOOK OF 
 
 JUDGES 
 
 The transition from the conquest to the monarchy is The Intro- 
 mediated by the unsettled period described in the Book of 
 Judges, or rather in the second part of that book, 2 : 6 to 
 16 : 31, the last five chapters (17 to 21) being a supple- 
 ment, and I : I to 2 : 5 an introduction,* which graphically 
 suggests the not always by any means successful struggles 
 incidental to the conquest. But for one or two contradic- 
 tions, in which it is always easy tJo detect the older source,* 
 this introduction is of the highest historical value. 
 
 In what spirit the stories in the body of the book were The original 
 redacted, we have already seen ® ; but the stories them- the D?u^er- 
 selves are as vigorous as the scheme in which they are set redSon 
 
 1 19 : 50. 2 Gen. 50 : 25 (E). 3 24 : 29, 30 = Jud. 2 : 8, 9. 
 
 * Cf. pp. 93, 118. ^ Cf. 1 : 8 with i : 21 (Josh. 15 : 63). « Pp. 93, 94. 
 
Judges The Messages of 
 
 is formal. Possibly the older prophetic documents of the 
 Hexateuch reappear in this book. In the narratives there 
 are traits which closely resemble characteristic features of 
 one or the other, and the presence of duplicates is some- 
 times obvious — most of all in the Gideon story, where 
 there are two accounts of the hero's call, 6 : 11-24 Qeho- 
 vist ?) and 6 : 25-32 (Elohist ?). In the one story the princes 
 slain are Oreb and Zeeb, and they meet their fate on the 
 west of the Jordan (7 : 24 to 8 : 3) ; in the other, they are 
 Zebah and Zalmunna, and the scene is on the east (8 : 4- 
 21). While the Deuteronomic scheme represents Israel 
 as a unity, the original stories show that the interests are 
 really not as yet national, but only tribal. The topography 
 of the country, coupled with the strength of the native 
 peoples even after the invasion, largely shut the various 
 tribes or groups of tribes off from one another, so that 
 they pursued their fortunes for the most part almost inde- 
 pendently, except in the great crisis which called forth De- 
 borah, and which saw something like an approximation 
 to unity. 
 The judges There are twelve "judges," or rulers, if we include 
 Abimelech, though he is not called a judge, and exclude 
 Shamgar, who clearly does not belong to the original 
 scheme.' They are not so distributed, however, that each 
 tribe has a judge of its own. Of the five minor judges, as 
 they are called, Tola, Jair (10 : 1-5), Ibzan, Elon, and Ab- 
 
 > Cf. 3 : 31 and 4 : i. 
 122 
 
the Historians Judges 
 
 don (i 2 : 8-15) no details are given except such as, in some 
 cases at least, suggest that these are rather the names of 
 clans than of leaders. 
 
 Probably no book in the Bible surpasses the Book of Varied inter- 
 Judges in varied interest. Scenes the most romantic and book^ ^^^ 
 the most thrilling pass before us : the lion-hearted Deb- 
 orah giving her judgments beneath her palm-tree, the 
 splendid muster of tribal chivalry on the plain of Esdra- 
 elon, the left-handed Ehud plunging his dagger into the 
 breast of the unsuspecting Eglon, Gideon's brilliant mid- 
 night attack on Midian, Sisera lying dead in a tent, slain 
 by the hand of his hostess, the merry vintage festival of 
 the men of Shechem (9 : 27), the crowd of Ephraimites at 
 the fords of the Jordan losing their lives because they can- 
 not say Shibboleth, the grim humor and ludicrous esca- 
 pades of Samson, the cool effrontery with which the 
 Danites carry off the prized image to their new home 
 (18 : 25), the agony of the victorious Jephthah as his 
 heroic daughter comes forth to meet him with timbrel and 
 dance. 
 
 For us, however, the main interest of the book is the Primitive 
 religious, and there are here many unmistakable voices of reu^on'^^ 
 an older time. As in the Hexateuch, angels appear not 
 seldom, and not only to heroes like Gideon, but to women, 
 like Samson's mother ; so like are they to men that they 
 can be pressed to partake of hospitality (13 : 16). How 
 primitive the type of religion is may be seen from the 
 123 
 
Historical 
 value of th 
 book 
 
 Judges The Messages of 
 
 operations of the spirit of Jehovah, which is here almost 
 exclusively associated with war ; and the man on whom 
 the spirit is most often recorded to have come is Samson. 
 Still, God was believed to have been with these men as 
 truly as with the fathers, and to have sent them on their 
 mission (6 : 14, 15). But religious belief and practice are 
 still crude. Gideon encourages image-worship, and Micah 
 is happy with his idols, more than happy when he can boast 
 a Levitical priest. Jephthah draws the knife upon his own 
 daughter because of his vow, and there is no such protest 
 as lifts the story of Abraham and Isaac to so high a moral 
 level. Chemosh is as capable of giving land to Moab as 
 Jehovah is to Israel (11 : 24), and the writer who believed 
 in Chemosh would also have believed in Dagon and prob- 
 ably acknowledged at least some justice in the claim made 
 for him by the Philistines (16 : 23). 
 
 Apart from its religious interest, the book is historically 
 important as showing the fluctuating fortunes of the peo- 
 ple, or of the different tribes, before the monarchy. The 
 difficulties of the new comers in maintaining their position 
 among the older inhabitants is admirably illustrated by the 
 story of Abimelech ; the natives resented the authority of 
 one whose mother had been one of themselves, because his 
 father belonged to the hated invaders (9 : 28). But most 
 of all does the book illustrate the constant danger of at- 
 tack to which the as yet unconsolidated people were ex- 
 posed on the north, east, and south. 
 124 
 
the Historians Judges 
 
 The last five chapters, which lie outside the scheme of The appen- 
 the book, have an interest of their own. The first story 
 (17 and 18), besides giving a glimpse into the nature of 
 the older religion, and the extreme importance attached 
 to the possession of instruments and agents of worship, 
 throws also much light on the methods by which conquests 
 were made and settlements effected in the new land/ 
 The second story (19 to 21) has a peculiar critical as well 
 as religious and historical interest. It is undoubtedly in 
 the main early and suggests that ethical motives were 
 powerful in primitive times ; but it has passed through a 
 very late redaction. The perfect unanimity with which 
 Israel acts, contradicts the tone of the rest of the book, 
 where the action is only tribal. Coupled with this unhis- 
 torical representation are numbers impossibly high,^ and 
 facts extremely improbable, indeed incredible — as that, in 
 two days, the Benjamites, without losing a man, deci- 
 mated an army nearly sixteen times their own in num- 
 bers. These are all marks of the later tendency to exag- 
 geration, a tendency which can be proved to have grown 
 with the growing remoteness from the events. When to 
 all this it is added that the language is largely that of the 
 priestly document to be discussed later — notice, for ex- 
 ample, the prominence of the word " congregation " — the 
 
 1 Cf. I : 34 ; Josh. 19 : 47. 
 
 ' 400,000 compared with Deborah's 40,000, cf. 5 : 8. A tribe of 25,700 com- 
 pared with the 600 Danites of 18 : 11. 
 
Judges The Messages of 
 
 late redaction is placed beyond a doubt. The kernel of 
 the story, however, is old, and of much historic interest 
 and value. 
 
 VI 
 
 BETWEEN THE CONQUEST AND THE MONARCHY 
 
 I. Introduction Qudg. i : i to 2 : 5) * 
 Theophany At Bethel, the religious centre of the land, a divine 
 a" thrsI?!j:N messenger appeared. He reproved Israel for sparing 
 B^T ^\ ^^^^ native peoples^ and declared that those very peoples 
 
 (2 : 1-5) with their false worship, would be Israel s temptation 
 and ruin. They acknowledged their God in worship. 
 
 2. The History of Israel in the Days of the Judges (2 : 6 
 to 16 : 31) 
 (i) The Inner Significance of the History (2 : 6 to 3 : 6) 
 Misfortune The generations that succeeded Joshua ^ forgot all 
 chStis^e-^^"^ J^Ji'Ovah's wondrous kindness to the fathers. Their 
 mentand story is the rccord of apostasy, punishment, repentance., 
 turned by deliverance, going their weary round from generation to 
 
 repentance 
 
 (2 : 6 to 3 : 6) i por ch. i, which represents the partial nature of the conquest, see p. ii8. 
 
 2 But in ch. i, which is almost entirely historical, except one or two verses 
 
 like 8 and i8, the implication is that they did not drive them out because 
 
 they could not : this is expressly stated in the kindred verse Josh. 15 : 63, cf. 
 
 p. 99. 
 
 * 2 : 6, 7 = Josh. 24 : 28, 31. Jud. 2 : 8, 9 =Josh. 24 : 29, 30. 
 126 
 
the Historians Judges 3:31 
 
 generation. They would turn from their own gracious 
 God to the worship of the gods and goddesses of the 
 neighboring peoples. Then an invader would co7ne to 
 execute Jehovah's wrath upon them, and with shallow 
 repentance they would cry to their own God, who would 
 raise up in pity a judge to deliver them. But with the 
 death of the God-inspired leader, a worse apostasy would 
 break out. So on they went from stubbornness to stub- 
 bornness, and in chastisement, Jehovah left certaitt of 
 the ancient peoples unsubdued, to keep Israel in touch 
 with the art of war and to test their fidelity, a test in 
 which they failed ihrongh. intermarriage.^ 
 
 (2) The Stories of the Judges (3 : 7 to 16 : 31) 
 
 (a) Othniel (3 : 7-11) 
 
 An illustration of the people's apostasy and of Jeho- Othniel de- 
 vah^s righteous severity and grace is furnished by the IromcSh- 
 period of Othniel, by whom Jehovah delivered -^-^^^^^fhalm^' 
 from the swarthy king whom he had sent to punish them (3 : 7-1 1) 
 for their apostasy. 
 
 (b) Ehud (3 : 12-30) 
 
 Another illustration is from the time of Ehud, the left- Ehud deiiv- 
 handed hero, cunning and resourceful, by whom Jehovah from Eglon 
 delivered Israel from mighty Moab and her king — the^^' ^^'^°^ 
 king whom he had empowered to punish his people's sin."^ 
 
 * The theory embodied in this section is repeated in very similar language, 
 with somewhat more explicit allusions, in 10 : 6-16, cf. i S. 12. 
 2 For Shamgar (3 : 31) cf. p. 122. 
 
 127 
 
Judges 4 : i The Messages of 
 
 (c) Deborah and Barak (4 and 5) 1 
 Deborah Ficklc as ever, the people fell away from their fealty to 
 
 deiive^'^^ Jehovah with the disappearance of their deliverer; and 
 the^northS-n '^^^^'^ ^ divine instrufnent of punishment was raised up 
 Canaanites j^ Siscra, a mighty captain in the north, who with his 
 chariots was more than a match for Israel. This time 
 Israel was delivered by the brave, inspired wisdom of a 
 woman, the prophetess Deborah, who urged Barak, the 
 captain of Naphtali, to summon to the fray the warriors 
 of Naphtali and Benjamin, and assured him, in Jehovah's 
 name, of ultimate success, though the glory would be a 
 woman's. The prophetess went with the captain, and her 
 fiery word of assurance kindled the faith of him and his 
 men. Nor was their faith put to shame ; for there fell 
 upon Sisera's host a heaven-sent panic. His chariots 
 availed him not ; the discomfiture was total. In his 
 flight he found refuge in a Kenite tent, and there by a 
 woman's hand he was slain, in fulfilment of the word of 
 the prophetess. Thus again was deliverance and secu- 
 rity wrought for Israel by Jehovah, 
 
 (d) Gideon (6 to 8) 
 Raids of the Fickle as ever, the people fell away again frotti their 
 {i: i^io)^^ fealty to Jehovah, and in chastisement — as a prophet 
 arose to declare^for all their ingratitude and apostasy, 
 he sent the Midianites to terrorize and ravage their land. 
 
 * Ch. 4, the prose story is founded mainly on the old poem preserved in 5. 
 128 
 
The call of 
 Gideon 
 (6 : 11-24) 
 
 Clan sum- 
 moned 
 (6 : 34) 
 
 Gideon re- 
 assured 
 (7:1,9-15) 
 
 the Historians 
 
 • A divine call 1 to deliver Israel 
 came to the mighty Gideon, as, 
 in fear of the Midianites, he was 
 threshing his vi'heat in the covert 
 of a wine-press. All despondent 
 as he contrasted with the forlorn- 
 ness of the present the miracles 
 of God's grace in the olden time, 
 and humbly doubting the divine 
 impulse within him to champion 
 his people's cause, he then and 
 there received the assurance that, 
 despite his fear, Jehovah would 
 be with him and give him victory 
 over the Midianites. 
 
 Thus encouraged and clothed 
 in the spirit of Jehovah, he 
 summoned his clan to resist the 
 foe. 
 
 As Gideon, in doubt, surveyed 
 the swarming foe beneath him, 
 Jehovah reassured him by caus- 
 ing him to overhear a dream pro- 
 phetic of the triumph of his little 
 band. 
 
 Judges 7:15 
 
 The call In obedience to the 
 
 K • 25-32; divine call Gideon se- 
 cretly destroyed the instruments 
 of Baal worship, to the amaze- 
 ment and anger of the idolatrous 
 villagers, who threatened him with 
 death. But his father reminded 
 them that Baal must be allowed 
 to avenge his own quarrel.''^ 
 The signs Gideon, now the 
 ( • 3 -4°) proved champion of 
 Jehovah worship, was next called 
 to deliver Israel from her foes. 
 He hesitated and asked for a 
 sign, once and again, and once 
 and again did God graciously 
 reassure him by granting it. 
 Tribes He then summoned 
 
 summoned 
 (6 : 33» 35) 
 
 his own tribe Manas- 
 seh, and three others 
 to resist the hordes of Midian, 
 Amalek, and the Bedawin. 
 Gideon's But the victory must 
 
 dS'^' be altogether God's, 
 (7 : 2-8) who needs no mighty 
 host to execute his purpose. So 
 first in one way and then in an- 
 other, Gideon's forces were re- 
 duced to three hundred men. 
 
 » The Gideon story is duplicated practically throughout. 
 3 Probably ironical in the mouth of the historian, but not of Joash. 
 129 
 
Judges 7 : i6 
 
 The Messages of 
 
 The attack 
 (7 : i6-a2) 
 
 The pursuit 
 Chastise- 
 ment of 
 Succoth 
 and Penuel 
 (8 : 4-21) 
 
 Gideon's 
 ephod 
 (8 : 24.27) 
 
 In bold confidence he led on 
 his men to the attack at dead of 
 night to the war-cry " For Jeho- 
 vah and for Gideon:" and by 
 a brilhant concerted stratagem ^ 
 caused the enemy to flee in wild 
 terror. 
 
 Gideon, in pursuit of the re- 
 treating Midianites across the 
 Jordan, received nothing but in- 
 solence from the men of Succoth 
 and Penuel of whom he begged 
 bread for his exhausted band. 
 With threats of vengeance, he 
 passed on. and overtook the un- 
 suspecting Midianite camp, capt- 
 uring their two kings, Zebah and 
 Zalmunna. On his return he ful- 
 filled his threats on the insolent 
 cities, and then slew the haughty 
 kings of Midian for the murder of 
 his brother. 
 
 Of the enormous spoil, Gideon 
 set up an oracular idol of gold at 
 Ophrah, which led Israel astray. 
 
 The attack In confidence he led 
 (7 : 16-22) Q^ j^jg j^gj^ ^^ ^j^g ^^_ 
 
 tack at dead of night, and by a 
 brilliant concerted stratagem, 2 
 the enemy were thrown into 
 panic, in which they slew their 
 own comrades and took to head- 
 long flight. 
 
 The tri- Then the Ephraim- 
 
 Quarrel ^*^^ ^*^ Gideon's sum- 
 with Eph- mons seized the fords 
 to's'/s)"''^ to prevent the foe from 
 crossing the Jordan. 
 In this way the two chiefs of 
 Midian, Oreb and Zeeb, were 
 captured and slain. But the men 
 of Ephraim bitterly upbraided 
 Gideon for not having summoned 
 them, the leading tribe, to the 
 fray itself. He adroitly appeased 
 them, however, by showing how 
 much greater their share of the 
 victory was than his. 
 Gideon re- The people asked 
 Sr/shf; W"™ to become their 
 (8 : 22, 23) king, but he refused, 
 Jehovah was their king, he said, 
 and should continue so to be.' 
 
 1 Probably with the jars and torches. 
 
 2 Probably with the trumpets (Moore). 
 
 8 That the monarchy is an apostasy from Jehovah, Israel's true king, is also 
 the view of i S, 8 : 7. 
 
the Historians Judges 9 : 49 
 
 Thus Israel had rest through the deliverer whom GodCAdeons 
 raised tip : but as ever, the death of the leader was the isr^aei's" 
 signal for afresh apostasy. tsTStTs-ss) 
 
 (e) Abimelech (9) 
 
 Gideon had a son Abimelech by a Shechemite concu- Abimelech 
 bine. On his father's death, Abimelech artfully induced S shechem^ 
 the Shechemites to rid themselves of Israel's yoke by ^^.'^^9-32; 
 slaying Gideon's sons, and making him king. Was he 
 not their own flesh and blood ? The sons were slain, 
 but Jotham the youngest escaped, and in a parable which 
 illustrated the truth that it was only the worthless who were 
 eager to reign, he pointed the moral of the Shechemite folly 
 in creating such a king. As surely as Abimelech and the 
 Shechemites had acted in bad faith toward his brave sire, 
 so surely would they perish at each other's hands. 
 
 Even so did God bring it about ; for he makes it his The Shech- 
 task to avenge cruelty. Soon the Shechemites began to voit,%urare 
 resent Abimelech's authority, for he was but a half Shech- J'g^f22"45) 
 emite after all ; and flushed with insolence, they rose in 
 revolt against him, only to be crushed, however, by his 
 clever strategy.^ 
 
 Thus did the traitors fall; Abimelech's turn was yet Abimelech's 
 to come. With bold energy he proceeded with the final ^9^46-55) 
 suppression of the rebellion — soon however to find his 
 
 1 There are two versions of this story ; one in 22-25 and 42-45 ; the other 
 in 26-41. 
 
Judges 9 : 50 ' The Messages of 
 
 doom : and only the sword of his armor-bearer saved him 
 
 from finding it at the hands of a woman. 
 JheNem- Jotham's curse was thus fulfilled, for God wrought 
 trel?hery upon Abimelcch and the Shechemites righteous retribu- 
 (9 : 56, 57) tion for their treacherous cruelty. 
 
 (f) Jephthah (10 : 17 to 12 : 7) 1 
 Gileadites Ftckle as ever, the people agam fell away from their 
 thah^orepel/'^'^^O' ^^ Jehovah uiid again a divine instrtanent of 
 the Ammo- f)iinishinent was raised up in the Ammonites, who raided 
 
 nite invasion ' ^ ' 
 
 (10: 17 to 11: Gilead on the east of the Jordan ; and when Israel cried 
 11) "" 
 
 iti penitence to Jehovah, in pity he sent thon a deliverer 
 
 in Jephthah. This mighty man, a bastard son, who, ban- 
 ished by the elders of Gilead, had been living the life of a 
 freebooter, was invited by the terrified elders to take the 
 lead against Amnion. The proud chief consented, on 
 their solemnly swearing to make him head of all Gilead.* 
 
 * For 10 : 1-5, two minor judges, Tola and Jair, cf. pp. 122, 123. For 
 10 : 6-16, cf. 2 : 7 to 3 : 6 with note. 
 
 ' 12-28 is an interpolated section. " On the invasion, Jephthah sends 
 messengers to remonstrate. The invaded country, he argued, had never 
 belonged to the invaders; it had been in the undisputed possession of 
 Israel for three hundred years, and was hers by the divine right of con- 
 quest. The Moabite king had not then disputed her claim, and she had 
 never interfered with Moab, not even when in her wanderings she was 
 tempted to do so ; nor should Moab now interfere with her. ' Let Jehovah 
 judge.' But the king would not listen." This section deals with Moab, 
 not with Ammon, and is therefore irrelevant ; it was probably inserted to 
 justify Israel's claims to Gilead when attacked by Ammon in the beginning 
 of the sixth century B. C. Jer. 49 : i. 
 
tJie Historians Judges 13:3 
 
 He vowed to sacrifice to Jehovah the first human thing Jephthah's 
 that came out of his house to meet him, if he should fulfilment. 
 bring him back victorious. Jehovah heard his prayer, but, ^ank offer- 
 horror ! the first that met him was his only child, playing >"g ^1^ 
 
 } ' f J t3 ^hat It cost 
 
 and dancing for joy at her father's victory. Nevertheless, (n : 29-40) 
 the sad father would not break his stern vow to Jehovah, 
 nor would the heroic maiden suffer him so to do, content 
 to die for such a victory of God and of her sire over her 
 people's foes. Then after two months, for which she 
 entreated to bewail her maidenhood upon the mountains, 
 her father fulfilled his vow upon her, and the memory of 
 her abides in the yearly lamentations of the daughters of 
 Israel. 
 
 The leading tribe Ephraim, angrily threatened Jephthah Quarrel with 
 for not summoning them to the fray.^ They had been (12 -^T^) 
 summoned, retorted Jephthah, and had refused. So he 
 mustered his tribesmen, and they fought with Ephraim, 
 and slew at the fords of the Jordan all who under false 
 pretences sought to reach their homes across the river.' 
 
 (g) Samson (13 to 16) 
 
 Fickle as ever, the people again fell away from their The birth of 
 fealty to Jehovah, and a divine instrumetit of punish- {^^^^^ 
 ment was raised up in the Philistines. There arose also 
 a deliverer, divinely called before his birth to be the votary 
 
 1 For a very similar story, cf. 8 : 1-3 (Gideon). 
 
 2 For 12,: 8-15, three minor judges, Ibzan, Elon, and Abdon, cf. pp. 122, 123. 
 
Judges 13:4 T'^'^^ Messages of 
 
 of his God. The mother of the unborn child — so spake 
 to her a voice divine — must in no wise defile herself ; and 
 the father, seeking to learn what the rule and manner of 
 the child's life should be, worshipped the ineffable one 
 who had thus strangely visited them. Not till then did he 
 realize that in this visitation he had been face to face with 
 God ; and he was afraid. But his wife allayed his fear : 
 for had God not graciously received their sacrifice ? Then 
 she bore a son, Samson, and the spirit of Jehovah began to 
 stir him. 
 
 Samson's Samsou in time fell in love with a Philistine woman ; 
 
 wkh a^Phil- ^ut his parents refused their consent to his marriage with 
 an alien, not knowing that this was Jehovah's way of in- 
 volving the Philistine oppressors in trouble. As Samson 
 was on his way to the woman's house, in an inspired frenzy 
 he slew a lion that crossed his path. Being satisfied with 
 the woman, he came home and returned afterward to his 
 bride's home for the wedding feast. There he put forth a 
 riddle which the guests only read by sternly importuning 
 the woman to wring the answer from her husband. Then 
 in an inspired frenzy he fulfilled his promise to the guests 
 by slaying thirty Philistines, and he disgraced his Philis- 
 tine wife by leaving her. 
 
 Its conse- After a while he returned, to find that his wife had been 
 
 ?heSis° given to another, and in the grim humor of revenge he 
 destroyed the Philistine corn. They savagely retaliated : 
 Samson again took summary vengeance on them and re- 
 134 
 
 istine woman 
 (14) 
 
 tines 
 (15) 
 
t J LC Historians Judges 16:31 
 
 tired to Judah. The Philistines followed, demanded and 
 secured his surrender ; but, in the inspired frenzy which 
 mastered him, he burst his strong bands, wrought a mighty 
 slaughter, and was preserved from further peril by the 
 grace of the God who answers prayer. 
 
 On a visit to another Philistine woman, Samson mocked Samson at 
 the men who tried to entrap him, by carrying off the city (16^1-3) 
 gate upon his shoulders. 
 
 With yet another Philistine woman he fell in love, and Samson and 
 she was his undoing. Bribed by the Philistine lords, she xhe Tragedy 
 besought him to tell her the secret of his great strength — (lo^^^Tzd) 
 the divine secret he so jealously guarded. Thrice he baf- 
 fled her curiosity, and the lords were mocked ; but at the 
 last, vexed unto death, he told her. Then in the lap of 
 love his strength was taken from him, and his God de- Samson's 
 parted from him. The foemen blinded him and took him triumph in^ 
 away to the town whose gates he had carried off ere his fj^%j„\ 
 strength was shorn, and forced him to make sport for 
 them at a sacrifice in the temple of Dagon their god, to 
 whom they ascribed the victory. Then the mocked and 
 eyeless hero prayed his God to grant him his old strength 
 but once again, in vengeance for his eyesight. He thrust 
 the pillars with all his might, and down fell the house, 
 with lords and people. Thus the triumph of his death 
 was greater than that of all his life. 
 
 ^35 
 
Judges 17 : 1 The Messages of 
 
 3. Other Echoes from the Days of the fudges (17 to 21) 
 (l) Origin of the Sanctuary at Dan (17 and 18) 
 Micah's In the rude days of the judges, an Ephraimite called 
 
 priest^Jij) Micah was in possession of a shrine with an oracle and a 
 costly image made of silver which had been stolen and 
 cursed, and one of his sons he had installed as priest. But 
 a wandering Levite who chanced upon his house, agreed 
 to stay with him and become his priest, in return for a pit- 
 tance of money and food — to the great delight of Micah ; 
 for such a presence was a guarantee of blessing. 
 Migration of At that time the Danites, who could not gain a firm 
 to^the^north ^oo^ing in the southwest, sent a party to explore the land, 
 (18 : 1.29) and lighting upon Micah's house in Ephraim, they con- 
 sulted the Levite as to whether God approved of their en- 
 terprise. On receiving his assurance, they pushed on to the 
 extreme north, and returned to their brethren with the news 
 of the rich unwarlike people that were there. Thus encour- 
 aged, six hundred armed Danites started for the north ; 
 and, on the way, they constrained Micah's priest, nothing 
 loth, to accompany them with his image and oracle. Was 
 it not better, they said, to be priest to a tribe than to a 
 single man ? Micah and his neighbors, in amazement and 
 despair at the loss of his gods and priest, pursued after 
 the Danites, but were repulsed with rude threats. So with 
 their precious acquisitions, the Danite warriors advanced 
 north to Laish, now called Dan, which fell an easy prey. 
 136 
 
the Historians Judges 20 : 7 
 
 The Danites set up the image. The grandson of Moses ' Establish- 
 was the first priest of the sanctuary, and his descendants Snctuary at 
 held the priesthood till about 734 B. C." J^s" 30, 31) 
 
 (2) Vengeance of Israel on Benjamin for the Outrage at Gib- 
 eah (19 to 21) 
 
 In those rude days of the judges, a certain Levite had a Levite's 
 a concubine who one day left him for her father's house rrvrshelTby 
 in Bethlehem. Thither he went to win her back again. Benjamites 
 Leaving Bethlehem together in the late afternoon, they 
 reached the hostile Jebus — now Jerusalem — in the even- 
 ing. Preferring to trust the hospitality of a city of Israel, 
 they turned aside to Gibeah of Benjamin. Only a stranger, 
 however, would take them in. So far were the vile towns- 
 men from playing the part of host that their horrible lust 
 had to be sated by the surrender of the concubine, whom 
 they did to death ere it was morning. Then in righteous 
 wrath at the infamy, unparalleled in Israel's history, the 
 Levite cut the woman in twelve pieces and sent her 
 throughout all the borders. 
 
 Then the whole congregation ^ of Israel, four hundred Israel re- 
 thousand men, mustered as one man in Mizpah of Ben- veiTgean^e. 
 jamin. The Levite told his tale before them, and asked i^e"iamin 
 
 ■' ' nearly ex- 
 
 * Altered to " Manasseh " in later times, which were offended by the trac- / \ 
 ing of a priesthood, then regarded as idolatrous, to the grandson of Moses. 
 
 ^ This date is probable, but not certain. 
 
 • This story has been subjected to a priestly redaction, here marked in 
 bold type. Cf. pp. 125, 126. 
 
Judges 20 : 8 The Messages of 
 
 their counsel, and as one man they vowed vengeance. 
 The Benjamites, who numbered about twenty-six thou- 
 sand men, refused to deliver up the guilty ; so, after con- 
 sulting the oracle, forth the men of Israel advanced against 
 them, Judah leading. In the first assault they were re- 
 pulsed with a loss of twenty-two thousand men, and 
 again in a second, with a loss of eighteen thousand. 
 Then with tears, fasting and sacrifice, they consulted the 
 oracle again ; and success was assured them. This time 
 by strategy the men of Benjamin were defeated with a 
 loss of twenty-five thousand one hundred ' men. Their 
 cities were burned, and but few escaped. 
 Measures Not till the battle was over did Israel realize what they 
 
 sel^Jthe^'^^had done. To their sorrow a tribe was on the way to 
 tribe (21) extinction ; for they had solemnly vowed not to give their 
 daughters in marriage to the survivors of Benjamin, and 
 the women of Benjamin had all been slain. To preserve 
 the tribe, they sent a force to destroy the inhabitants of 
 Jabesh in Gilead for their refusal to take part in the 
 war, and to secure the maidens as wives for the men of 
 Benjamin. Yet even so there were not maidens enough. 
 Then they urged the Benjamites to seize the girls who 
 came out to dance in the vintage festival at the sanctuary 
 of Shiloh. Thus the tribe was preserved. All this was 
 in the rude days of the judges. 
 
 > In the older story 18,000 (cf. v. 44). 
 
 138 
 
the Historians Samuel 
 
 VII 
 
 COMPOSITION AND CONTENTS OF THE BOOKS OF 
 SAMUEL 
 
 The Books of Samuel, like those that precede them, are Duplicates 
 composite. Not to the same extent, however. There is at JJ} sLmu?' 
 least one long section practically homogeneous (2 S. 9 to 
 20) ; but the compositeness of the remainder is rendered 
 certain by the presence of the usual duplicates and contra- 
 dictions. Of the duplicates, the most striking is that in 
 which David waives his opportunity to take Saul's life 
 (i S. 24 and 26), where the situation, the language, even 
 the metaphors are very similar, and there is no allusion in 
 the second narrative to the first, as there surely must have 
 been, had the occasions been different. A similar illustra- 
 tion on a smaller scale is the two-fold origin of the prov- 
 erb : " Is Saul also among the prophets ? " ' 
 
 Of the contradictions, the most conspicuous and impor- Contradic- 
 tant is that found in the conception of the monarchy. One *^°"^ 
 source, the earlier — that, too, which represents Samuel as 
 a seer — regards the kingdom as a blessing and a gift of 
 Jehovah : the first king is anointed by divine commission 
 " to be prince over my people Israel, and he shall save my 
 people out of the hands of the Philistines." * The other 
 source regards the popular request for a king as an implicit 
 
 * I S. 10 : II and 19 : 24. 2 ^ : ig^ 
 
Samuel The Messages of 
 
 rejection of Jehovah/ and the monarchy as destined to 
 prove a vexation, if not a curse.'' Very striking, too, are 
 the mutually exclusive accounts of David's introduction to 
 Saul.' In one he is a man of war (i S. i6 : i8) whom 
 Saul soon learns to love (v. 21). In the next chapter, he 
 is a shepherd apparently unacquainted with war (17 : 28) 
 and Saul knows nothing whatever about him (17 : 56). A 
 meeting of Saul and Samuel is recorded * after the definite 
 announcement that Samuel saw Saul no more.^ There 
 are two conflicting traditions of the death of Goliath : one 
 that he was slain by David,® the other, by Elhanan.' In 
 2 Samuel 14 : 27, Absalom has three sons; in 18 : 18 he 
 has none. Further, there are two accounts of the death 
 of Saul : one that he committed suicide ; ® the other that 
 he was slain by an Amalekite.* 
 The various It is important to try to separate these sources ; and 
 when we have done so, we appear to be left with ultimate 
 elements of varying historical worth : a biography of Sam- 
 uel, a very early biography of Saul which took quite a 
 favorable view of that monarch, a very early and, in large 
 part, extremely well-informed biography of David, and a 
 history written between two and three centuries later, when 
 the vexations and the religious impotence of the monarchy 
 
 1 8 : 7. 2 8:iiff. 3 16 : 14-23 and 17 : 55-58. < 19 : 24. 
 
 •15:35. « 17 : 51. 728.21:19. 818.31:4. 
 
 9 2 S. I : 10. Of course, the Amalekite's story may be a fiction, but it is 
 not necessary to suppose this. 
 
 140 
 
tJie Historians Samuel 
 
 were beginning to be apparent. Even long after these 
 constituents were welded into a literary unity, the book 
 received some touches from a priestly hand, as we see from 
 I Samuel 6:15 with its belated introduction of the Levites 
 to do what had already been done (v. 14), and still more 
 clearly from the substitution of " all the Levites " for 
 " Abiathar " in 2 Samuel 1 5 : 24 (cf. vv. 29, 35, and 17:15). 
 The last four chapters (2 S. 21 to 24) which interrupt the 
 connection between chapter 20 and i Kings i are clearly 
 no part of the original book. They contain two narra- 
 tives, two psalms, and certain lists, and were no doubt 
 designed to preserve memorable material which had not 
 found a place in the history proper. 
 
 Samuel is the link that binds together the period of the Saul 
 judges and that of the monarchy. Himself a judge — on 
 one view at least — he launched Israel's first king on his 
 strange career. The graphic story of the Bible need not 
 be here anticipated ; only its more salient features may be 
 noticed. Saul seems, at the first glance, great enough to 
 found a monarchy. A splendid man physically, he has im- 
 pressive qualities of heart to match. He must surely have 
 been a lovable man, for whose dead body the men of Jabesh 
 were willing to risk their lives, and over whom the man 
 whom he had hunted almost to the death sang the most 
 touching elegy that has ever celebrated human worth. 
 Yet the deliberate judgment of a later day was that God 
 had rejected him, and a study of his character confirms 
 141 
 
Samuel The Messages of 
 
 the justice of that view. His undoubted power was para- 
 lyzed by jealousy. He could not bear about him a younger 
 man who was his match or his superior. " Saul hath slain 
 his thousands, David his tens of thousands." Jealousy 
 bred suspicion ; suspicion, malice ; and this, working upon 
 his predisposition to melancholy, led him to ruin. Not 
 such as he could found a kingdom of God. 
 David Very different was the man whom Providence called to 
 
 that high honor. Not without tragic faults, yet a true 
 prince of God. Tender as a woman to the friend he 
 loves, generous to his foes, fearless in every venture and 
 resourceful in every difficulty, master of war and song — 
 all who come near him feel his strange charm. Brave 
 men will lay down their lives for him, if need be ; when his 
 fortunes are low, foreign soldiers are willing to stand by 
 him for better, for worse, and old men are glad to give him 
 of their best. Religion, too, is a great reality to this man 
 — how great we can see from his eagerness to build Jeho- 
 vah a house, and from the deference he pays to the word 
 of the prophet. His hope is in God, therefore threatened 
 mutiny does not paralyze his initiative.' His darkest hours 
 are brightened by his faith in God,^ who, he is convinced, 
 doeth all things well, and he meekly accepts his discipline.^ 
 The hand that leads him through his fortunes is indeed very 
 stern. The consequences of his great sin pursue him like 
 an avenging spirit. But his countrymen were right when 
 
 • I S. 30 : 6. '^ 2 S. 16 : 12. ^ -z S. 16 : 10 and 15 : 25, 26. 
 
 142 
 
the Historians i Samuel 2:15 
 
 they believed that it was he who was the chosen of Jeho- 
 vah. Before him the national feeling created by Moses 
 had been gravely imperilled, if not almost destroyed, by 
 the disintegrated life of the period of the judges. It was 
 he who by his genius, both for war and peace, consoli- 
 dated the scattered interests of the people, recreated the 
 nation, and gave them a not inconspicuous place among 
 the peoples of the world. 
 
 VIII 
 
 THE RISE OF THE MONARCHY 
 
 I. Samuel (i S. i to 15) 
 (l) Samuel and the War with the Philistines (i to 7) 
 (a) Samuel's Birth and Call (i : i to 4 : i*) 
 During the priesthood of Eli and his sons at Jehovah's Birth and 
 sanctuary in Shiloh, Hannah, a devout woman, vexed unto of "sfmuer 
 tears at her long barrenness, beloved by her husband, but ^^^ 
 taunted by his rival wife, and grievously misjudged by the 
 priest who watched her murmured prayer, was at last 
 blessed by God to be the mother of Israel's seer-prophet. 
 In her child Samuel she saw an answer to her prayer, and 
 when she had weaned him she gave him over to God's per- 
 petual service in his house, in accordance with her vow. 
 Now Eli's sons were corrupt priests, claiming with in- 
 
 143 
 
I Samuel 2 :i8 
 
 The Messages of 
 
 Foil to the 
 corrupt 
 priesthood 
 (2 : 12-21) 
 
 Eli's inef- 
 fectual re- 
 buke 
 (2 : 22-26) 
 
 Prophetic 
 threat of 
 doom. 
 "Thou 
 mayest be 
 no longer 
 steward " 
 (2 : 27-36) 
 
 SamuePs 
 call and 
 influence 
 (3 : I to 4 
 i») 
 
 Solent violence an unlawful share of the sacrifices. But 
 in touching contrast to their dread impiety was the gentle 
 ministration of the child Samuel. 
 
 The aged Eli did indeed remonstrate with his godless 
 sons. " What intercession," he urged, " could save a man 
 from the vengeance of offended God } " But his words 
 fell upon heedless ears, and doom was inevitable. Far 
 other was it with Samuel, who grew in favor with God 
 and man. 
 
 A man of God announced divine judgment upon Elfs 
 house. " God," he said, " deals with men as they with 
 him. Impiously unfaithful to the priestly trust com- 
 mitted to that house in Egypt, it would forfeit that trust, 
 and give place to a faithful priest^ whose descendants 
 would abide before the king for ever, and fro?n whom 
 Eli's posterity would be glad to earn a pittance by some 
 menial service in the sanctuary." ^ 
 
 In a day when divine voices were rare, God's call came 
 to Samuel, while yet a child, ministering in the sanctuary. 
 Thrice he failed to recognize as God's the voice which 
 called him, and whose call he instantly obeyed. But, 
 soon as he knew the voice to be God's, it uttered a clear 
 stern message of doom upon Eli's impious house. With 
 
 ^ Zadok is in view, appointed by Solomon in the place of Abiathar (i K. 
 
 9 : 27)- 
 
 a Reference to the country priests after the reform of Josiah (cf. 2 K. 
 a3 : 9 ; Dt. 18 : 6-8). 
 
 144 
 
tJie Historians i Samuel 5 : 7 
 
 devout resignation the old man heard God's word from 
 the trembling child lips. " It is Jehovah," said he, " let 
 him do what seemeth him good. " As Samuel grew, all 
 Israel knew him to be a prophet of Jehovah whose word 
 was sure, and they flocked to Shiloh for the divine mes- 
 sage that was his. 
 
 (b) War with the Philistines (4 : i*" to 7 : 17) 
 
 Repulsed in battle with the Philistines (who had op- The defeat 
 pressed them in the days of Samson), Israel sought to^'^*^'^^^ 
 ensure success in the future by bringing into battle the 
 ark of their God. Its coming rejoiced the Israelites, but 
 struck terror into the hearts of the Philistines who had 
 heard of the plagues with which this God had smitten the 
 Egyptians. Even the ark, however, did not save Israel 
 from crushing defeat ; it was itself captured, and the 
 wicked priests thereof were slain. Tremblingly did the 
 aged Eli wait for news of the ark ; and when he heard of 
 its capture, he fell back and died. His son's wife also died 
 in childbirth, in sorrow for her dead, for the captured ark 
 and the vanished glory of Israel. 
 
 In triumph, the Philistines set the captured ark by the Jehovah's 
 side of their god Dagon, in his sanctuary at Ashdod ; but tanSS^'* 
 in the morning, lo ! he lay broken and prostrate before P^ihstia 
 Jehovah's ark in obeisance to a mightier than he. The 
 people, too, were plagued with tumors. Ascribing their 
 evil plight to the power of Israel's God, they sent the ark 
 MS 
 
I Samuel 5:8 TJie Messages of 
 
 on to Gath and Ekron, where it worked still more havoc 
 
 and terror. 
 
 The ark re- On the advice of the Philistine diviners, loth to see their 
 
 22"^ *° ^^' people repeat the folly of Eg}^ptian obstinacy, the ark was 
 
 (6: 1 to 7: i) allowed to go back to the land of Israel with a trespass 
 
 offering by way of recompense — five golden tumors/ 
 
 one for each of the Philistine towns. It reached Bethshe- 
 
 mesh to the great joy of the har\'esters, and the cattle that 
 
 drove the cart were offered in grateful sacrifice. But soon 
 
 the joy was overcast, for the indifference of certain men ' 
 
 provoked Jehovah to destroy some ^ of them. In their 
 
 terror of the holy and perilous presence of Jehovah, they 
 
 sent on the ark to Kirjath-jearim, where a certain Eleazar 
 
 was consecrated to keep it. 
 
 Samuel's in- Since, theii, the ark was in the land again, Samuel 
 
 deUverance seized the occasioii to prevail upon the people to give up 
 
 of the people ^^^ M(? foreign gods, a7id serve fehovah only, and at a 
 
 great gathering summoned by the prophet the contrite 
 
 people confessed their sin. Their solemn gathering, 
 
 however, was troubled by the rumor of the Philistine 
 
 advance. But the prayer of Samuel was 7nightier than 
 
 » The mice appear to represent another version of the plague, and con- 
 sequently of the offerings. Both were subsequently combined, as we see 
 here, and still more clearly in the LXX. 
 
 2 The LXX has the interesting and probable reading : "the sons of Je- 
 coniah were not glad with the men of Bethshemesh." 
 
 3 50,070. Both the number and the grammar are suspicious ; probably 
 we should read only 70. 
 
 146 
 
the Historians i Samuel 8:7 
 
 the alien hosts. For he i7iter ceded for his people on their 
 earnest e?itreaty, and zn answer Jehovah with his thun- 
 derstorm confounded the foe, and they were routed by 
 Israel. Samuel set up a stone in witness of Jehovah's 
 victory which secured peace for Israel from the Philistines 
 all his days I '^ In divers sanctuaries did Samuel admin- 
 ister justice, chiefly at his home in Ramah, where he had 
 built an altar to Jehovah. 
 
 (2) Israel's First King (8 to 15)' 
 
 A 
 In search of stray asses, a young man named Saul, of 
 mighty stature, chanced upon the spot where a sacred 
 
 B 
 
 Provoked by the venality of Samuel's sons, his success- The demand 
 ors in the administration of justice, the elders asked Sam- [he refe'ctfoS 
 uel to make them like their neighbors by appointing them of Jehovah 
 a king. With a sore heart Samuel took their request to 
 God in prayer. For Jehovah was King of Israel : to ask 
 for another was to reject Jehovah himself ; and the choice 
 
 1 Not so the older sources (cf. 9 : 16 and 14 : 52). 
 
 2 The paraphrase, from this point to 2 S. 1, follows the analysis of Profess- 
 or H. P. Smith, in the International CHtical Commentary on Samuel. A 
 and B are themselves most probably the result of compilation. B, though 
 containing facts which, sometimes contradictory of A, are often quite com- 
 patible with it, is obviously, in the main, the less historical of the two narra- 
 tives 
 
 147 
 
I Samuel 9 : i The Messages of 
 
 A 
 
 The king a festival was about to be conducted by Samuel the proph- 
 sLiunornt'- et, or " scer " as he used to be called — one who for a fee 
 ed by Sam- ^^rQ^j^j reveal what men desired to know ; and the seer 
 
 uel ' 
 
 (9 : 1 to 10 : was led by a divine impulse to recognize in Saul the king 
 to be. For, in pity for his people galled by the Philistine 
 yoke, Jehovah had sent in him a captain to save them. 
 So this searcher for asses, after royal entertainment at 
 the hands of Samuel, was anointed king by the will of 
 God. 
 Saul among To reassure and confirm him, Samuel gave him three 
 (10 Ta^fe'r' signs, all full of meaning, but most of all the third. Ac- 
 cording to this, he was to join a band of ecstatic proph- 
 
 B 
 
 of a human king would cost them many a sorrow. It 
 would mean the loss of liberty and land, and heavy tax- 
 ation to maintain the court ; and no repentance could 
 avert this doom. But the people, heedless of Samuel's 
 expostulation, clamored for a king. 
 Saulac- Samuel, reminding them publicly in Mizpah that their 
 
 (ioTi7-27"^ demand was at once an ingratitude and an apostasy, pro- 
 ceeded to his fateful task. By the sacred lot, the king to 
 be was discovered — a modest man of mighty stature — and 
 his presence was hailed with shouts of royal welcome. 
 
 Now that a king had been appointed, the hoary Samuel, 
 whose work as judge was done, spoke his farewell words 
 148 
 
the Historians i Samuel 12:17 
 
 A 
 ets, and, touched by their enthusiasm, he was, in the as- 
 surance of divine help, to seize his opportunity to control 
 and guide it into a movement for the deliverance of his 
 people. The interview with Samuel made another man 
 of Saul. To the surprise of all — a surprise which passed 
 into a proverb ^ — he joined the prophetic band, and was 
 touched by their spirit. But on his return, he said not a 
 word to his uncle about the kingdom. 
 
 Soon Saul's opportunity '^ came. The Ammonites at- The occa- 
 tacked Jabesh in Gilead and would accept its surrender man. "slui* 
 only on barbarous terms. Jabesh appealed to Israel ; the Ammonkes 
 people could answer only with the tears of despair. Saul, and is 
 
 crowned 
 " king (11) 
 
 B 
 
 to the people. He asserted unchallenged his unswerving Samuel's 
 integrity. He reminded the people how, from the days of d^trf a^et- 
 old in Egypt on to his own day, God had always raised up rospect and 
 
 ^J ^ •' ' . a prospect 
 
 deliverers for them when they turned to him in penitence. (12) 
 But lo ! in the terror of the recent Ammonite invasion 
 they had clamored for a king, forgetting that their God was 
 their king. Even yet, however, in spite of their wicked 
 demand for a king, all would be well if they would obey 
 and serve their God : but rebellion would call down his 
 judgment. In proof whereof, he appealed to the thunder- 
 storm, which miraculously broke, at his word, from the 
 
 * The proverb has another setting in 19 : 24. ^ Cf, iq : 7. 
 
 149 
 
I Samuel II :7 The Messages of 
 
 A 
 however, in the freshness of his new enthusiasm, peremp- 
 torily summoned a levy of all Israel, attacked and utterly 
 routed the Ammonites. Then in recognition of his king- 
 ly deed, the people made him king ^ in Gilgal and held a 
 religious festival of coronation. 
 Successful The king now set himself to his real task of expelling 
 fh?Phnis- ^^^ Philistines. His son Jonathan opened the war by a 
 tines (13: I- successful attack on a Philistine garrison. The enemy 
 
 7' i5''-23 • 
 
 14 : 1-23)' then ravaged the land in three directions, and Saul had but 
 six hundred men. Though the forces were thus reduced,' 
 however, the brave Jonathan was in no wise dispirited. 
 
 B 
 
 summer sky. In fear the people acknowledged their sin, 
 and entreated Samuel's intercession. He comforted them, 
 warned them against apostasy, and encouraged them by 
 reminding them of Jehovah's great purpose in making 
 them his people.^ 
 
 Soon the truth of Samuel's words touching the king 
 
 » " Renew the kingdom " (v. 14) is a redactional attempt to reconcile the 
 two versions of the storj'. 
 
 >"And disarmed," this is the substance of verses 19-22. The text of 
 this section, however, is corrupt, and the section itself probably an interpo- 
 lation. 
 
 s This chapter is in the main, obviously Deuteronomic. It has not been 
 printed in italics, however, because it forms part of a history all of which is, 
 in its present form, late, though it could not all be strictly called Deutero- 
 nomic. 
 
the Historians • i Samuel 15:23 
 
 A 
 
 With complete confidence in Israel's God, who could save 
 by few as by many, and supported only by his armor- 
 bearer, he committed himself, at a given omen, to the per- 
 ilous attack, and together they wrought havoc among the 
 foe. Then followed a heaven-sent panic which induced 
 Saul to consult the oracle and make the attack with his 
 main body without waiting for an answer — so opportune 
 was the moment — and his victory was complete. 
 
 To retain the manifest favor of Jehovah, Saul ordained The taboo 
 a fast for that day till sunset, and laid a curse upon any ^^'^ ' ^^'^^^ 
 who ate food. Jonathan, who had not heard his father's 
 
 B 
 proved too fatally clear. In the name of Jehovah, he had Therejec- 
 bidden Saul devote to destruction the whole of Amalek, (15 : i.23> 
 man and beast, for their ancient unkindness to Israel,' 
 warning the friendly Kenites ^ to depart. Saul, however, 
 in wilful disobedience to the divine word, spared the king 
 and the best of the cattle, and defended himself from the 
 rebuke of Samuel by an absurd evasion. For his dis- 
 obedience — a sin as dread as soothsaying — Samuel sol- 
 emnly pronounced his rejection by the God whose word 
 he had rejected.^ 
 
 J Cf. Ex. 17 : 8-16. » Cf. Jud. I : 16. 
 
 3 Another and less satisfactory version of the rejection — though the two 
 have much in common — is to be found in 13 : 7''- 15*. There Saul, after 
 waiting the time appointed by Samuel, offered sacrifice himself. The ground 
 
I Samuel 14:27 ^ The Messages of 
 
 A 
 
 curse, partook of some tempting honey. The long fast had 
 impaired the fighting vigor of the troops, to the sorrow of 
 the outspoken Jonathan ; and at sunset, the famished men 
 flew upon the captured animals, and devoured them — 
 blood and all, which was sinful ; for the blood was Je- 
 hovah's and should have been poured out to him. So the 
 scrupulous Saul erected a stone altar and had the animals 
 slaughtered there, that Jehovah might get his portion. 
 Jonathan Before renewing the attack, Saul consulted the oracle, 
 
 fhe^p^Jopie^^ at the suggestion of the priest ; but there was no response. 
 
 from death Then Saul kucw that there was sin somewhere ; so he 
 ^ ..... 
 
 52) 
 
 (14 : 36-46, 
 2) 
 
 B 
 
 Saul's un- Fervently did Saul confess his sin and entreat pardon. For 
 
 availing con- gjjg^yg,. Samuel pronounced the same stern words of doom, and 
 
 lession 
 
 (15 : 24-31) turned to go. In despair, Saul caught hold of his skirt, and it 
 
 rent. "Even so," said Samuel, "hath the immutable God of 
 Israel rent thy kingdom and given it to thy neighbor, who is bet- 
 ter than thou." But he left him the semblance of kingly honor.' 
 
 Samuel de- Then, sword in hand, Samuel himself at the sanctuary 
 To destm? executed upon the surviving king of Israel's foes the cruel 
 
 tion 
 
 (15: 32-35) of his rejection in not "keeping the commandment of Jehovah," is not 
 very intelligible, as he kept the only commandment given, at least recorded, 
 v. 8. 
 
 1 This section, which is unnecessary to the sense, and perhaps contradicts 
 the context (cf. v. 29 with v. 11), may be an interpolation. Samuel's slaugh- 
 ter of Agag would fitly follow his word of doom. 
 
the Historians i Samuel 17:10 
 
 A 
 
 sternly set himself by the use of the lot ' to find out the 
 sinner, and lo ! it was Jonathan, who by his eating had 
 fallen under Saul's curse. The father would have had him 
 slain ; but the people, knowing that to him, under God, 
 the victory was due, saved him. The Philistines then re- 
 tired. But there continued to be sore war between them , 
 and Israel, all the days of the life of Saul; and whenever 
 Saul saw any mighty man, it was his custom to attach 
 him to his body-guard. 
 
 Saul waged divers wars and was victorious against his Saul's wars 
 enemies on every side, and Abner was his general. He ^J^ : 4^5^) 
 
 B 
 
 judgment which he deserved. Thus far the ban was com- 
 pleted ; and Saul and Samuel parted. 
 
 Saul had been rejected : the destined man is David. Oayid 
 Once more it is Samuel who is charged with the high (16: 1-13) 
 mission of finding and anointing the king. Against his 
 judgment and expectation, he was divinely led to the 
 choice of David, the youngest son of Jesse, a ruddy shep- 
 herd boy. From the day of David's anointing the spirit 
 of Jehovah came upon him. 
 
 Now the Philistines invaded Israel, and their giant His victory 
 
 champion Goliath offered a challenge to single combat "^^^^ i \q^^ 
 
 18 : 5) 
 ' The LXX of V. 41 makes it clear that the Urim and the Thumraim 
 
 were the means employed. 
 
I Samuel 14:49 The Messages of 
 
 A 
 
 had also sons and daughters whose names bore witness 
 to his piety.^ 
 
 2. Saul and David (i S. 16 to 2 S. i) 
 
 David at the Saul was afflicted with a mental malady, and his ser- 
 
 (Jefn-aa) vants recommended him to procure a skilful minstrel to 
 
 soothe and heal the distemper. Such an one he found in 
 
 the warrior David, the wise and comely. Saul loved him 
 
 and was soothed by his minstrelsy. 
 
 Saul's at- David's military success, extolled by the women in song, 
 
 nTof Davfd roused the anger and jealousy of Saul, and he sought to 
 
 (18 : 6-30) gg^ j.j^ q£ j-j^g Ti\d^\ whom he feared.'^ So first he gave him 
 
 B 
 
 which threw Israel — king and people — into consternation.' 
 But David accepted the challenge and sought to sustain 
 Saul's heart by tales of his shepherd life, in which many a 
 
 1 This section has all the appearance of having stood later in the original 
 narrative. V. 52 follows 46, and appears to be immediately followed by 
 16 : 14-23. 
 
 3 Vv. 10, II, duplicate and anticipate 19 : 9, 10. Besides being psycholog- 
 ically inappropriate at so early a stage, they are omitted in a very impor- 
 tant MS. of the LXX (Vatican). 
 
 8 The Greek MS., which omits 18 : 10, 11, also omits 17 : 12-31, together 
 with 17 : 55 to 18 : 5 and also 18 : 17-19 which depends upon 17 : 25. With 
 those omissions, most of the inconsistencies of the narrative disappear. The 
 omitted passages were probably taken from a lost biography of David, and 
 inserted, at a late date, in tke books of Samuel. 
 
the Historians i Samuel 19:4 
 
 A 
 
 a perilous post of honor in the army. Then, as that but 
 added fresh lustre to his name, he took advantage of his 
 daughter Michal's affection for him, to expose him to the 
 risk of a raid on the Philistines; but again he was tri- 
 umphant. So Saul gave her to him in marriage. 
 
 On his wedding night the jealous king sent men to slay David es- 
 him : but, by the ready wit of his wife, who substituted for J^^g" 1-17) 
 him an oracular image, he made good his escape unarmed. 
 
 On reaching Nob, a sanctuary near Jerusalem, he induced David is re- 
 the startled priest, by his adroitness and his regard for the Ahlmdech 
 demands of religion, to give him some bread, consecrated the pnest 
 though it was, and Goliath's sword. 
 
 B 
 
 time he had slain a lion and a bear ; the living God who 
 had delivered him then, would surely deliver him now, he 
 said, from this profane uncircumcised braggart, who defied 
 his hosts. With no weapons, then, but sling and stones and 
 faith in Jehovah the God of Israel's hosts, who could save 
 without sword or spear, he laid the giant low and showed 
 the world that Israel had a God. The Philistines were 
 utterly routed. 
 
 Saul, however, incited Jonathan and all his servants to Saul's en- 
 remove David by assassination. But Jonathan, who loved jUnaSTan's 
 David, woke a tender chord in bis father's heart, by re- fnterceSn 
 minding him of the service he had rendered the people in (^9 '• 1-7) 
 
 155 
 
I Samuel 22:1 The Messages of 
 
 A 
 
 He and his Then he betook him to a stronghold in western Judah, 
 Ad"u1iam wherc he gathered about him a band of desperate and 
 (22 : 1, 2) embittered men. 
 
 The murder Saul, upbraiding his courtiers for their foolish and dis- 
 at the com-^^ W^l interest in David, the penniless adventurer, was at 
 mand of Q^ce informed by Doeg that David had received practical 
 (22 : 6-23) aid and religious guidance from the priest at Nob. Ahim- 
 elech admitted the charge, but avowed the innocence of 
 his intention and the loyalty of David. Nevertheless, he 
 and all the priests of the city were slain in cold blood, at 
 the command of Saul, by Doeg ; for the body-guard re- 
 fused, deeming the priests inviolable. Only one escaped 
 
 B 
 
 slaying Goliath. So for the time, David was continued at 
 court.' 
 
 1 This seems to be a duplicate of the story in ch. 20, though that chapter 
 cannot easily be fitted into the other document, any more than into this one. 
 It may originally have belonged to a separate biography, such as that which 
 we found to be represented in the Hebrew of chs. 17 and 18, though ab- 
 \ sent from the Greek. It will be noticed that in ch. 20, as against 19 : 1-7, 
 
 Jonathan's friendship is unavailing. The substance of the chapter is as fol- 
 lows: "David disclosed to the trusty Jonathan his father's murderous designs 
 against him. Jonathan, unwilling to believe it, yet vowed to do all he could 
 for him in accordance with their plighted troth (cf. 18 : 1-5). They planned 
 that David should go into hiding for a day or two, and that Jonathan 
 should pretend to his father that he had gone to keep a sacred festival of his 
 clan at Bethlehem. This excuse would test Saul's attitude toward him, 
 and, by a preconcerted sign, Jonathan was to indicate to David whether to 
 
 156 
 
the Historians i Samuel 19:24 
 
 A 
 
 — Abiathar ; David, the cause of the slaughter, vowed to 
 protect him, and in this way came to have access to the 
 oracle. 
 
 After consulting the oracle, David attacked and de-saui hunts 
 feated the Philistines who were plundering Keilah. There ^^^'^ ^^3) 
 the implacable Saul purposed to capture him ; but, by the 
 advice of the oracle, he retired with his band to the wil- 
 derness.' Again did Saul, being informed of his where- 
 abouts, seek to hunt him down, and all but had him ; but 
 he was miraculously preserved by another Philistine raid, 
 which called off the attention of Saul. 
 
 Hearing that the wealthy Nabal was holding festival at 
 
 B 
 
 Subsequent successes of David, however, so inflamed Saul's at- 
 Saul's jealousy that he hurled his spear at him with intent i5av^id'^"iife, 
 to pin him to the wall ; but David escaped to Samuel's ^"'^ David's 
 
 '^ *^ escape to 
 
 home in Ramah, where he was miraculously protected Ramah (19 : 
 from the vmdictiveness of Saul. 
 
 flee or stay. At Jonathan's plea for David's absence, Saul's jealous anger 
 blazed forth, and he cast a spear at his son. In sorrow and wrath, Jon- 
 athan went forth and gave David the sign for instant flight." Vv. 40-42 
 are a certain interpolation. The terms of the preceding verses, rightly un- 
 derstood, imply that Jonathan dare not be seen in David's company. 
 
 1 Vv. 15-18, describing the interview and covenant between Jonathan and 
 David, appear to be an interpolation. The covenant has already been 
 made : 20 : 8, cf. 18 : 3. 
 
1 Samuel 25:5 The Messages of 
 
 The ways of the sheep-shearing, David requested some provision from 
 his band" him for his band, urging that, so far from plundering his 
 Abi^tund shepherds, as they might have done, his men had actually 
 Ahinoam protected them. The churlish Nabal insolently refused. 
 At once David and his men girt on their swords for ven- 
 geance. But Abigail, the wife of Nabal, with prompt and 
 gracious tact, disarmed his wrath by bringing a costly 
 present, and expressing a desire for his welfare, with the 
 hope that she w^ould be remembered when he came to his 
 own. In her coming David saw a divine interposition, 
 and also in the death of the " foolish " Nabal,* which 
 
 B 
 
 He flees to Thence he passed to Achish, King of Gath. The Philis- 
 (2^: lo-is) tine courtiers, however, were naturally suspicious of the 
 Removes his ^^^y^^ of Goliath, and prudence compelled him to leave." 
 parents to For Safety, David put his parents in charge of the king 
 (22 : 3-5) of Moab. 
 
 Spares Saul No soouer was Saul returned from his pursuit of the 
 
 {24) 
 
 Philistines than he renewed his hunt of David. But Je- 
 hovah was preserving him ; and Saul fell into David's power 
 so completely that he could have slain him at a blow, and 
 he had much to do to restrain his men. But he would 
 
 * V. 25. Nabhal (fool) is his name, and nebhalah (folly) is with him. 
 ' This section is parallel to ch. 27 in the main fact of David's appearance 
 at the court of Achish. 
 
 158 
 
the Historians i Samuel 24:22 
 
 A 
 
 speedily followed his debauch. Then David took Abigail 
 to wife, and also Ahinoam, Saul having given Michal to 
 another. 
 
 David spared Saul's life when Abishai was eager to 
 take it (26).> 
 
 In ceaseless terror of his life, David offered his services David 
 and those of his band to the Philistine Achish. Receiv- AJhtsh of 
 ing from him a border town, Ziklag, he waged extermi- ^^^'^'j .. 
 nating war on the neighboring Bedawin tribes ; but, by pre- confidence 
 tending that his raids were really upon the clans of Judah, 28 \ 2) 
 he so won the confidence of Achish that that king sum- 
 
 B 
 
 not put forth his hand against Jehovah's anointed. He 
 trusted in God to justify and finally deliver him, content- 
 ing himself with carrying off a trophy which proved what 
 he might have done ; and even for that his heart accused 
 him. His unexpected magnanimity moved Saul to tears, 
 and something of his old nobleness gleams through his 
 contrite words. Foreseeing that the future lay with David, 
 he entreated him to spare his posterity, and not blot out 
 his name ; and David sware.' 
 
 When Samuel was dead, the Philistines mustered their 
 
 * Duplicated in ch. 24. 
 
 ' This chapter is parallel in the main to 26, which is probably the older 
 source. 
 
I Samuel 28 : i 
 
 The Messages of 
 
 David is 
 fina ly dis- 
 missed (29) 
 
 Amalekites 
 attack 
 Ziklag. 
 David re- 
 covers the 
 spoil 
 (30 : 1-20) 
 
 The end of 
 disobedience 
 is death. 
 Saul's doom 
 pronuunced 
 by the shade 
 of Samuel 
 (28 : 3-25) 
 
 moned his aid for the projected war with Israel, and made 
 him captain of his body-guard. David guardedly prom- 
 ised to let his power be felt. 
 
 He accompanied the Philistines to the plain of Es- 
 draelon. But his presence excited the not unnatural sus- 
 picion and anger of the Philistine lords, who compelled 
 Achish, despite his assertions of David's fidelity, reluct- 
 antly and courteously to dismiss him.' 
 
 So David returned to Ziklag, only to find that the town 
 had been burnt and the women and children captured — 
 as he providentially learned — by the Amalekites who had 
 attacked Philistia and Judah. A threatened mutiny of his 
 
 B 
 
 hosts, and in terror Saul sought the will of God ; but 
 there came no answer, through dream or priest or prophet. 
 Then in despair he betook him to a witch — he who had 
 erstwhile sought to root out all such — that through her 
 he might wring a word of counsel from the dead Samuel. 
 Howbeit, no word had he, when he rose, for the God- 
 forsaken king, but one of stern doom for the old dis- 
 obedience — defeat and death. Then, sore against his will, 
 the troubled king was constrained to take a morsel of 
 food, and forth he fared in the night to his doom. 
 
 * This departure is clearly a parallel to that implied in 21 : 10-15. It is 
 similarly motived in both cases. The other story sets David in a less 
 pleasing light. 
 
 160 
 
the Historians 2 Samuel 2 : 7 
 
 A 
 
 own men did not daunt the heart of David, for his trust 
 was in his God. With all speed he consulted the oracle, 
 overtook and routed the foe, recovering all that had been 
 lost, with much booty. 
 
 Now some of the unprincipled spirits who had taken The law of 
 part in the pursuit, proposed that those who had been too (3°o°!^2i-3i) 
 faint to help them should have no share in the booty. But 
 David rebuked the proposal as an injustice and an ingrat- 
 itude to the God who had graciously given them the vic- 
 tory ; henceforth it became the law — that all should share 
 alike.' Out of the spoil, David sent presents to the neigh- 
 boring clans, with a view to securing their friendship. 
 
 B 
 
 For in the battle on Gilboa Israel was defeated and The doom 
 Saul took his own life. The Philistines put his armor " ^ 
 in the temple of their goddess, and fastened his headless 
 body to a wall ; but the men of Jabesh, whom Saul had 
 succored on the threshold of his career, with the boldness 
 of gratitude, stole his body from the insolent foe and 
 buried the bones in their ov/n town with mourning. 
 
 When David heard of it, he invoked a blessing on them, David 
 
 , . , . , blesses the 
 
 and promised to requite them. men of 
 
 ^ This law, here conceived as rising out of David's ruling, is characteris- rt<^^^ . .b.-\ 
 tically carried back by the priestly historian to Mosaic precedent (Num. 
 31 : 27). It is interesting, however, to find that there, too, it is associated 
 with a historical or quasi- historical incident. The two passages throw sug- 
 gestive light on the origin of Israel's legislation, and its relation to history, 
 
 i6i 
 
2 Samuel i : i The Messages of 
 
 A 
 
 The death It was Amalek that had lately wronged David ; and it 
 (jff^; j.i8) was an Amalekite that brought to him in Ziklag word of 
 the issue of the battle of Israel against the Philistines, and 
 of the death of Saul and Jonathan : Saul, he said, he had 
 slain with his own hand. But not welcome were these 
 tidings to the noble soul of David. In grief and anger, 
 he had the stranger put to death, for that he had destroyed 
 Jehovah's anointed ; ' and he lamented over Saul and his 
 beloved Jonathan in an elegy that is preserved in the 
 Book of the Brave. 
 
 3. King David (2 S. 2 to i K. 2) 
 
 (i) In Hebron (2 S. 2 to 4) 
 
 David, King On the advice of the oracle, David and his soldier band 
 (f ]^it^ yN^xvX up to Hebron, where the men of his own tribe, Judah, 
 
 anointed him their king. 
 Struggle be- Saul had perished, but not his kingdom ; for his son, 
 SdTshwf Ishbaal,' supported by Abner, Saul's general, maintained 
 (2:8to3:i)jt j^ northern Israel, while David enjoyed the allegiance 
 
 of Judah. Thus war between the rival kings was inev- 
 
 1 Cf. 24 : 6, 10 and 26 : 9, 11, 16, 23. 
 
 2 This, which means " man of Baal," was certainly his original name (cf. 
 I Chr. 8 : 33). In earher times, Jehovah could also be called Baal. In i S. 
 14 : 49, this same man is called Ishvi, which stands for " man of Jehovah." 
 But later ages, to which the word Baal was distasteful (cf. Hos. 2 : 16, 17), 
 usually turned it into "bosheth" (= shame) when it appeared in proper 
 names. So here " man of shame." 
 
 162 
 
the Historians 2 Samuel 3:34 
 
 itable. In the battle of Gibeon, David's men were vic- 
 torious ; but in the pursuit the fleet Asahel, brother of 
 David's general Joab, was slain by Abner, though not 
 without repeated warning ; for Abner was loth to provoke 
 the blood feud that must follow. Pressed by the long 
 pursuit, Abner called on the relentless Joab to stay his 
 men ; it were a horrible thing to wipe out a brother clan. 
 So he checked the pursuit. The armies disbanded to 
 their respective quarters with heavy loss on Israel's side ; 
 and David's cause grew stronger and stronger. 
 
 During the war, Abner usurped Ishbaal's royal pre- Abner slain 
 rogative by taking to himself one of Saul's concubines. J'Jiteo) 
 Irritated by Ishbaal's remonstrance, he at once offered 
 to procure for David Israel's allegiance — an offer which 
 David accepted on condition that his former wife Michal 
 be restored to him ; ^ and David dismissed Abner in peace. 
 But, peace notwithstanding, the stern Joab, boldly up- 
 braiding the king for failing to avenge his slain kinsman,'' 
 and imputing treachery to Abner's offer, cunningly slew 
 him and so avenged his brother. David was sorely grieved 
 at the death of this his former foe. With tears and fast- 
 ing, he protested his own innocence, invoked a curse on 
 the murderer's house, and in an elegy lamented the hero 
 who had met so dishonored a doom. Custom was in- 
 
 1 This might further help to cement the bond between the two kingdoms. 
 
 2 Nephew. Abishai, Joab, and Asahel were sons of Zeruiah, David's 
 sister (i Chr. 2 : 16). 
 
 163 
 
2 Samuel 3 : 37 
 
 The Messages of 
 
 Ishbaal 
 
 deed on the side of the murderer ; but " may Jehovah," 
 he prayed, " requite the evildoer ! " 
 
 Ishbaal's cause was now tottering. The 
 
 assassinated ^^^^ Meribbaal,' Jonathan's son, was a cripple 
 
 David king 
 over all 
 Israel 
 (5 : x-5) 
 
 Philistine 
 attack and 
 defeat 
 (5 : X7-25. 
 and 21 : 15- 
 22) 
 
 David's 
 capture of 
 Jerusalem ; 
 growing suc- 
 cess (5:6- 
 16; 3 : 2-5) 
 
 heir next to 
 . Two gue- 
 rilla captains seized their opportunity to remove the feeble 
 king. They stole upon him while taking his siesta, assas- 
 sinated him, and carried his head in triumph to David. 
 But they had reckoned without their host. For reward, 
 David had them slain, mutilated and hanged, and the 
 head of Ishbaal was buried in Abner's tomb. 
 
 (2) In Jerusalem (2 S. 5 to I K. 2) 
 (a) Years of Prosperity (2 S. 5 to 10) 
 
 Union was now possible. The elders of Israel offered 
 David their allegiance in Hebron, and anointed him king 
 over Israel. 
 
 Naturally this union excited the alarm of the Philistines, 
 who advanced to the valley of Rephaim, near Jerusalem. 
 Twice, by the help of Jehovah, they were repulsed by 
 David, who attacked on the advice of the oracle ; and four 
 of David's mighty men slew four Philistine champions in 
 single combat. 
 
 This campaign, however, made it clear that if the two 
 kingdoms were to be really one, Jerusalem, then the 
 mighty stronghold of the Jebusites, must be taken. 
 
 34 ; 9 : 40) changed to Mephibosheth. See 
 
 1 His real name (cf. i Chr. 8 
 note on Ishbaal, p. 162. 
 
 164 
 
the Historians 2 Samuel 6 : 23 
 
 Taunted by its defenders, David assailed and took the 
 all but impregnable fortress and called it the city of 
 David. His growing success won him the friendship 
 of the trading King of Tyre, and was marked by an 
 increase of his harem beyond that which he had en- 
 joyed in Hebron. 
 
 Now that David had a capital, he was eager to find a Removal of 
 place therein for the recognition of Jehovah, the God of jeruTaiem 
 Israel's hosts. So he planned to bring the ark up thither ^^ • ^'^9) 
 from the place where it was. * The rejoicings were worthy 
 of the great occasion ; but soon they were overcast. An 
 accident on the way cost the life of Uzzah the overbold, 
 and David, in fear of the inscrutable Jehovah, would take 
 the ark no farther then, but turned it aside to the house 
 of one of his Philistine body-guard. The manifest bless- 
 ing that fell upon this man's house rekindled David's hope 
 and purpose, and with great gladness the ark was brought 
 up to the city of David. The king blessed the people, and 
 dismissed them to their homes with gifts of food. 
 
 The public rejoicing, however, was marred by domestic Michal's 
 bitterness. Michal met her husband with words of sar- (6""2o-23) 
 casm for the shamelessness into which the excess of his joy 
 had betrayed him. It was, replied David, religious joy — in 
 honor of the God who had chosen him above her father ; 
 his zeal would not be misunderstood. From that day 
 Michal was childless. 
 
 » I s. 7 : I. 
 
 165 
 
2 Samuel 8 : i TJie Messages of 
 
 David's By the help of Jehovah, David's arms were successful 
 
 wars 
 
 (8 : 1-14) on every side — against Philistia, Moab, Aram,^ Edom, and 
 
 elsewhere.^ The spoil he dedicated to the God who had 
 
 prospered him. 
 
 David's Besides being ruler in war, he also superintended the 
 
 fs^is-iS) administration of justice, and court officials presided over 
 
 various departments of state. 
 Promise of David now resolved to build a worthy house for the 
 fiiVkSgdom God who had given him victory and rest ; and at first he 
 ^7^ received the approval of Nathan the prophet whom he 
 
 consulted. But afterward Nathan was divinely commis- 
 sioned to forbid him. Jehovah desired no such house 
 from David — such was Nathan's message; but, in contin- 
 uance of his past abounding kindness to him and his 
 people, he would build David a house, even a dynasty 
 that would know no end. He would hitnself be a father 
 to his seed, chastising their sin in love ; but his mercy 
 would never depart from them, and the kingdom would 
 
 * Syria in the English Bible is Aram in Hebrew (cf. w. 5, 6) and 
 " Syriac " is " Aramaic " (cf. 2 K. 18 : 26 R, V. marg.). The English 
 translation is misleading, as Syria, in the O. T., is not used in its modern 
 sense, to cover the region bounded by Mount Taurus on the north, the 
 Mediterranean on the west, and the desert on the east and south, but 
 denotes a region which includes the northern part of Mesopotamia, and 
 borders upon Palestine. (Cf. Gen. 31 : 44-52. Laban was an Aramean.) 
 In Israel's history, Damascus usually, as here, plays the chief role among 
 the Aramean States. 
 
 2 This list is duplicated in 20 : 23-26, where the passage marks the end of 
 David's reign. 
 
 166 
 
the Historians 2 Samuel 11:2 
 
 be established forever . Then David offered to Jehovah 
 a brief prayer of gratitude for his gracious promise for 
 the days to come, as for the mighty redemption of days 
 gone by, for his choice of Israel, and for the sure word 
 that he would indeed bless and establish his house for- 
 ever. '* Be it indeed so,'' he prayed, " and great be the 
 name of Israel's God forever." 
 
 Now that David's authority was established, he longed David's 
 to show a kindness for Jonathan's sake ^ to any surviving Jonathan's 
 member of the house of Saul, and after zealous inquiry, ^°" ^9) 
 he found that Jonathan's son, the cripple Meribbaal, was 
 still alive. With kingly generosity, he restored to him the 
 whole of Saul's large estate, and gave him a place at his 
 own table. 
 
 Once more did David show his kingly heart, in that he War with 
 sent a message of condolence to the bereaved King of kill^™°eaches 
 Ammon, in grateful memory of his father's former kind- fegg^JJ^lfo) 
 ness. But the ill-advised king insulted David's messen- 
 gers, and provoked a war. The Ammonites summoned the 
 Arameans to their aid ; but by the strategy of Joab their 
 combined forces were routed. 
 
 (b) The Trail 0/ David' s Sin (2 S. 11 to 1 K. 2) 
 
 On the anniversary of the insult, David sent Joab to be- Virtues of 
 siege the Ammonite capital, but he himself stayed in Jeru- vices^Jf 
 salem. There he conceived a guilty passion for the fair F^^f and 12) 
 
 1 In accordance with his vow in i S. 20 : 15-17. 
 167 
 
2 Samuel 11:4 The Messages of 
 
 David's Bathsheba, wife of one of his foreign soldiers. To con- 
 ?ompSty"in ceal his sin, he summoned her husband from the siege, 
 Txx^Zi ») '^^^ twice this true warrior refused to yield to the tempta- 
 tion, set with so base a cunning. Not to be foiled, David 
 sent him back to the siege with a letter charging Joab, 
 under the semblance of doing him honor, to expose him 
 to special peril. The cruel plan succeeded and Uriah 
 fell. Then David, with a hypocritical comment on the 
 chances of war, made Bathsheba his wife, and she bare 
 him a son. 
 The proph- But the thing that David had done displeased his God, 
 (i?:'^27b to who made his voice heard through Nathan the prophet. 
 12 : 15") Nathan's parable led the guilty king unwittingly to pro- 
 nounce upon himself the word of doom. His conduct, said 
 the prophet, had betrayed ungrateful contempt of Jehovah, 
 and would be punished in kind — not secretly, as he had 
 sinned, but before the eyes of all his people. Then the 
 king confessed his sin, and the prophet declared that God 
 had taken it away ; it must, however, work death, though 
 not for him, yet for the child. 
 The penalty Not all David's entreaty and penance could avert the 
 (12 : i5«)-25) jm^gj^gnt. When at last the child died, he arose, with 
 brave resignation, to the surprise of his servants, and went 
 to Jehovah's house and worshipped. In place of the lost 
 child was born to Bathsheba another, even Solomon, the 
 beloved of Jehovah. 
 
 The siege of the Ammonite capital proceeded amain. 
 168 
 
the Historians 2 Samuel 14: it 
 
 At length it fell before David, and much spoil, including The defeat 
 the crown of the god,^ was taken. David set the inhab- (12 :'^6^3i) 
 itants to forced labor, '^ and returned to Jerusalem. 
 
 Like father, like son. The tragedy of David's passion Tamar's 
 repeated itself in Ammon, who, aided by his cunning TJenfed on 
 cousin, violated his half sister Tamar— a folly unworthy AbsSom!'^ 
 of an Israelite — and then sent her cruelly away. David, J'^i'/';^^" 
 though exceedingly angry, was loth to grieve his first-born 
 son ^ by harsh measures. Absalom, however, Tamar's 
 full brother, nursed hopes of vengeance for two long years, 
 and finally, at a sheep-shearing festival to which he had 
 invited all the king's sons, had Ammon slain, to the in- 
 tense grief of David ; for thus he lost not only his first- 
 born son, but also his darling Absalom, who fled to his 
 royal grandfather,* whose kingdom lay to the northeast of 
 Israel. 
 
 Joab, seeing how the king's heart was toward Absa- Absalom 
 lom, and interested in his return for reasons of his own, backhand 
 sent to the king a wise woman of Tekoa with a feigned [JeThig fiS 
 tale of the risk of death to which her first-born son was 
 exposed by the clan law of blood-revenge — a tale which 
 moved the king to a solemn oath to save her son from 
 the avengers. Why then — she went on with a compli- 
 
 1 The Hebrew consonants for " Milcom," the god of the Ammonites, and 
 "their king," are the same. The weight of the crown makes the former 
 interpretation certain, supported as it is by the LXX. 
 
 3 Or less probably " tortured them." 
 
 » So the LXX of v. 21. -» Cf. 3 : 3. 
 
 169 
 
2 Samuel 14 : 13 ^^^^ Messages of 
 
 ment to the king's discernment — why then will he not 
 save his son by recalling him from banishment, as Ammon 
 is dead and nothing can bring him back again? The 
 shrewd king rightly suspected that Joab was behind the 
 woman's word ; and, turning to him, he gave him leave 
 to bring Absalom back, which he gratefully did. But 
 Absalom was not suffered to see the king's face for two 
 whole years, when at last, by a bold stroke, he prevailed 
 upon the reluctant Joab to intercede for him. The king 
 then gave his son the kiss of reconciliation. 
 Absalom's By the fitfulness of his dealing, however, David had 
 Daifd's ^^^ forfeited the confidence of Absalom, who now began to 
 flight (15) scheme for the throne, winning the people by fair prom- 
 ises of better and speedier justice, if he were made king ; 
 and this went on for four ' years, until finally he stole the 
 hearts of the men of Israel. Then, on a religious pretext, 
 he went to David's old capital, Hebron, and from there 
 fomented a conspiracy throughout the whole country, 
 securing for it the willing support of Ahithophel, a coun- 
 sellor of David, Bathsheba's grandfather.'' Surprised by 
 the news, David hastened to leave Jerusalem, followed by 
 a devoted band of servants ; his foreign body-guard, who 
 refused David's chivalrous suggestions to leave him, the 
 weeping populace, and the priests. But, bowing before 
 the will of God, he sent back these last with the ark to 
 
 » In V. 7, " four ! " for " forty," by a very easy change. 
 8 Cf. II : 3 and 23: 34. 
 
 170 
 
the Historians 2 Samuel 17 : 24 
 
 the city, where their services might be useful. It was a 
 sad procession up Mount Olivet — king and people in tears. 
 Hushai, who joined him, he entreated to go back to the 
 city and confound the counsel of the treacherous Ahitho- 
 phel. 
 
 This turn of affairs revived the slumbering hopes of Benjamite 
 Saul's clan, and Meribbaal's servant came to David with a D^avid ° 
 plausible story that his master had cast off his allegiance ^^^ • *'^'^^ 
 to the king. Still more painfully obvious was the clan's 
 hatred of David in the unchivalrous virulence of Shimei, 
 which David would not avenge, but bore in resignation 
 and hope ; for was it not the will of God ? 
 
 Then Absalom and his supporters went to the capital, Absalom's 
 where he was joined by Hushai, who pretended to see in trthethro™ 
 the new movement the hand of God. On the sage ^^^ • ^5-23) 
 Ahithophel's counsel, Absalom took a step which indi- 
 cated his assumption of the throne ; * and the break was 
 now complete. 
 
 Ahithophel now recommended immediate pursuit ; but, Ahithopel 
 in accordance with David's desire, Hushai foiled his plan DaJid 
 by a counterproposal which was adopted by the infatuat- tq" J^^ 5^^ 
 ed Absalom. Ahithophel, foreseeing the now inevitable 
 failure of Absalom's cause, committed suicide. David and 
 his forces, gaining time, crossed to the east of the Jordan, 
 followed by his rebel son ; and there he received valuable 
 
 1 Cf. 3 : 7 and i K. 2 : 22. Thus was the word of Nathan fulfilled (12 : 
 XI, 12). 
 
 171 
 
2 Samuel 17 : 27 
 
 The Messages of 
 
 The battle : 
 the death of 
 Absalom 
 (18) 
 
 David 
 reinstated 
 in popular 
 favor 
 (19:1-15) 
 
 Tokens of 
 loyalty 
 (19 : 16-40) 
 
 and touching tokens of loyalty from eastern chiefs, one of 
 them an alien. 
 
 David set his troops in array ; but they would not allow 
 him to risk his own person. In the hard battle which 
 followed, Absalom was routed and thousands fell. In 
 spite of David's strict charge to the three commanders to 
 deal gently with his child, Joab slew him in cold blood, 
 and his death ended the battle. The news of victory was 
 swiftly brought to the expectant David by a priest's son 
 and a negro ; only the latter had the heart to speak of 
 Absalom's doom, whereupon David burst out into uncon- 
 trollable grief. 
 
 For this he was brusquely rebuked by a few plain words 
 from Joab. The reappearance of the king woke in the 
 men of Israel the memory of his old services, and they 
 urged his recall. But David would fain have his own clan 
 of Judah take the first step ; so they came as one man to 
 Gilgal to meet him, led by Amasa, Absalom's late com- 
 mander, to whom David promised the command of Joab. 
 
 David's success appearing to be now assured, Shimei 
 with a large body of Saul's clan speedily tendered a cring- 
 ing submission, which David magnanimously accepted on 
 oath. Meribbaal, too, whose allegiance his servant had 
 slanderously challenged, came to renew his assurance of 
 loyalty. The hoary chief, Barzillai, who had aided him 
 when his fortunes were low,* came, despite his great age, 
 
 J 17 : 27. 
 
 172 
 
the Historians 2 Samuel 20 : 22 
 
 to conduct him, knightly-wise, over the Jordan ; but he 
 refused David's invitation to stay with him at the capital, 
 preferring to die and be buried among his own people. 
 With a parting kiss from the king, Barzillai returned 
 home. 
 
 Scarce was the struggle ended when strife again broke Strife 
 out between Judah and Israel. Israel, the larger people, isr^i Tnd 
 which had spoken the first word of recall, was jealous of ]^^^\^ to 
 David's preference for Judah. So rebellion flamed forth =°' 3) 
 again, and again it was headed by a man of Saul's tribe, 
 who led Israel ; but Judah clave to the king. 
 
 Seeing that no time must be lost, and chafing under the The 
 delay of Amasa, David started Abishai in pursuit of the crushed" 
 rebels, in the course of which Joab, chancing upon his rival ^^° * '*'"^ 
 Amasa, treacherously slew him in cold blood. The pur- 
 suit was kept up as far as Abel in the extreme north, which 
 was only saved from the horrors of a siege by the bold 
 counsel of a wise woman, who urged that the head of the 
 chief rebel be thrown over the wall ; and with that the re- 
 bellion ended.^ 
 
 1 For the interesting and instructive interpolation, chs, 21 to 24, cf. p. 
 141. Besides the poems and lists it contains Two Tales 0/ Calamity : 
 
 (i) All A ncient A tonentent or SauVs Sm avenged on his Sons (21 : 1-14). 
 Jehovah, who avenges all broken vows, had sent a famine upon the land, in 
 chastisement — as the oracle said —for the sin of Saul in seeking to extermi- 
 nate the friendly Gibeonites. To turn away Jehovah's wrath, David ac- 
 ceded to the demand of the Gibeonites that seven of Saul's sons should be 
 hanged ; for the sins of the fathers are visited upon the children. Thus 
 
7 Kings I : i The Messages of 
 
 A palacein- David was now old and weak, and Adonijah, the heir 
 EceSi'on of apparent/ supported by Joab and Abiathar, old and de- 
 fa^K."^!)" voted servants of the king, the princes all but Solomon, 
 and many of the people,'* seized his opportunity at a 
 sacred feast to lay his plans for the succession. This gave 
 Nathan and Bathsheba the opening which they wanted to 
 scheme for Solomon. With much skill they insinuated 
 that Adonijah could not have gone so far without David's 
 own consent, and that this consent was a violation of his 
 
 Jehovah was propitiated. Touched by the heroism of Rizpah's love, David 
 united the family in death by burying together the bones of father and sons 
 in the family grave. 
 
 (2) Pride and Penitence or David's Census and its Results (24). Once 
 more Jehovah was angry ; for David, in his pride, had had a census taken 
 of his people. The proposal had offended even the feeling of Joab, and 
 David must be made to learn that all power is of God. No sooner was the 
 census over than the pestilence fell. Then David's heart smote him; he 
 saw (as in 21 : i, where the famine led him to feel that there was wrong some- 
 where) and confessed his sin, praying that it might fall upon himself and not 
 upon his innocent people. So the pestilence was stayed, ere it touched 
 Jerusalem; and on the alien ground, where Jehovah's grace had been mani- 
 fested, David raised an altar, and offered a sacrifice of thanksgiving — a 
 sacrifice which cost. (This difficult chapter needs some rearrangement ; 
 V. 17, e.g., is clearly out of place. Possibly, too, 10-14 is a later section.) 
 
 Between these narratives stand the psalms (i), a triumphant song of grati- 
 tude for all God's gracious deliverances (ch. 22=Ps. 18). (2) A last song 
 whose theme is that " the throne which by the grace of God, he had held with 
 justice, would endure for ever, while the wicked would perish'' (23: 1-7). 
 This psalm is followed by a list : Thirty mighty men had David, three ex- 
 ceeding brave, who risked their lives for the king they loved, though he 
 nobly refused a gift that cost so dear and offered it to God (23 : 8-39). 
 
 1 Cf. 2 S. 3 : 4. Chileab appears to have died. ^ 2 : 15. 
 
the Historians 7 Kings 2 : 9 
 
 solemn promise to Bathsheba,* that Solomon would be his 
 successor. Indignant at Adonijah's seeming intrigue, 
 David, with a solemn oath, took steps that very day to 
 have Solomon proclaimed king amid the acclamations of 
 the people, to the great satisfaction of Zadok and Benaiah, 
 the rivals of Abiathar and Joab, and of the foreign body- 
 guard. The sounds of jubilation startled Adonijah and 
 his guests ; still more, the news that Solomon was king, 
 and the company dispersed. Adonijah fled for his life to 
 the protection of the altar. Solomon released him with 
 an ambiguous promise and banished him from the court. 
 
 As David's end drew near, he charged Solomon /^ i"^^/ David's last 
 the commandments of Jehovah as written m the law ^u^^W^\ 
 of Moses, for on that his throne depended: and further 
 to take vengeance on Joab for the blood of Abner and 
 Amasa, to show kindness to the children of Barzillai who 
 came to his aid in dark days, and to take vengeance on 
 Shimei, who in those same days had cursed him.^ David 
 
 * A promise unrecorded, if indeed ever given. 
 
 2 Many critics regard this whole section as unhistorical, and due to the 
 Deuteronomic redactor, whose design, it is argued, was to remove the 
 odium of these murders from Solomon, the builder of the temple. But con- 
 sidering the reverence of later ages for David, this would have been a dear 
 price to pay for the reputation of Solomon. The reference to Barzillai is 
 almost too natural to be invented ; Solomon had no known motive of his 
 own for removing Shimei ; and vengeance on Joab may well have been 
 with David a matter of conscience, as Abner had been David's guest, and 
 Amasa was his nephew, being the son of Abigail, David's sister (28. 17 : 25 
 and 19: 13). (Kittel.) 
 
7 Kings 2 : lo The Messages of 
 
 died after a reign of forty years, atid the kingdom of 
 Solomon his soft and successor was stro7igly established. 
 Solomon re- Soon all obstacles were removed from Solomon's way; 
 Siemfes.'^ and first Adonijah, who had unwisely asked for the hand 
 (2^M^-T?^^ of Abishag, a concubine of Solomon's by right of suc- 
 cession. Unwisely : for such a petition seemed a bid for 
 the throne. With this pretext Solomon had him put to 
 death, 
 (b) Abiathar Next to suffer were Adonijah's chief supporters : the 
 oTf ie-slr^ priest Abiathar who was deposed, thus fulfilling the word 
 touching the house of Eli ; ^ and then Joab, who, terrified 
 by the fate of Adonijah and his supporters, fled for his 
 life to the protection of the altar, and there, despite its 
 sanctity, atoned, by a ruthless death, for the innocent 
 blood that he had shed, and so released the royal house 
 from bloodguiltiness. Then Joab and Abiathar were re- 
 placed by their rivals, 
 (d) Shimei Solomon also took advantage of a broken vow of 
 (2 . 3 -45) Shimei to put him to death for his enmity to David. All 
 the obstacles being thus removed, the kingdom was estab- 
 lished in the hands of Solomon. 
 
 . * I S. 2 : 31-36. 
 
 176 
 
the Historians Kings 
 
 IX 
 
 THE SOURCES AND CHARACTER OF THE BOOKS 
 OF KINGS 
 
 We have already seen how powerfully the Deutero- 
 nomic redaction controlled the presentation of the history 
 in the Books of Kings/ Besides contributing the general 
 conception of the history, which is implicit in the criticisms 
 of the various kings, it also determines the formula which 
 opens and closes the story of each reign. Typical of the 
 treatment of the kings of Judah is 2 Kings 15:1,2: In 
 the twenty and seventh year of Jeroboam king of Israel 
 began Azariah son of Afnaziah king of Judah to reign. 
 Sixteen years old was he when he begafi to re/gn ; a?id 
 he reigned two and fifty years in Jerusalem ; and his 
 mother s Jianie was Jecoliah of Jerusalem ; with the con- 
 clusion (vv. 6, 7) : Now the rest of the acts of Azariah 
 and all that he did, are they not written in the book of the 
 chronicles of the kings of Judah ? And Azariah slept 
 with his fathers ; and they buried hi?n with his fathers 
 in the city of David : and Jonathan his son reig?ied in 
 his stead."^ Typical of the treatment of the kings of 
 Israel is i Kings 16 : 29 : I?t the thirty and eighth year 
 
 1 Cf. pp. 95-97- 
 
 2 These formulae, as they are of regular occurrence, are omitted in the 
 paraphrase. 
 
 177 
 
Kings The Messages of 
 
 of Asa kmg of fudaJi began AJiab the son of Omri to 
 reign over Israel ; and Ahab the so?i of Omri reigned over 
 Israel in Samaria twenty and two years, with a conclusion 
 similar to that above, only containing more historical fact 
 or suggestion (22 : 39, 40), It is not without interest and 
 significance that there is usually more elaboration in con- 
 nection with the formulae for the kings of Judah than Israel, 
 the mother's name, for example, being added. 
 The sources. What are the sources on which the redactor set to 
 work ? Three are expressly mentioned : the book of the 
 acts of Solomon (i K. 11 : 41), the book of the chronicles 
 of the kings of Israel, and the book of the chronicles of 
 the kings of Judah. The nature of the book of the acts 
 of Solomon, which we are capable of inferring from the 
 contents of the section i Kings 3 to 11, makes it improb- 
 able that these other books were annals : more likely they 
 were themselves finished histories. Doubtless, however, 
 they rest in many cases upon original documents; the 
 lists of officials suggest as much : and though, considering 
 the revolutionary nature of the history of the northern 
 kingdom, anything like continuity in court annals is ex- 
 tremely improbable, there must have been, for some pe- 
 riods at least, official documents which might well form 
 the basis of later historical work. 
 Prophetic ^ut to be more explicit. After deducting from the books 
 biographies. ^\ ^^ notices that may have been taken from such doc- 
 uments, together with the redactional elements, there are, 
 
 178 
 
the Historians Kings 
 
 besides the long section on Solomon, narratives varying 
 in length, which look as if they might be fragments of 
 biography, for example, the story of Jeroboam I. or Jehu, 
 though in most of these fragments, and particularly in the 
 longer of them, the interest is chiefly centred on prophets. 
 Such is the section dealing with Hezekiah (2 K. 18 to 20) 
 in which the prophet Isaiah gathers about him more inter- 
 est than the king ; and especially such is the long and not 
 quite uninterrupted section (i K. 17 to 2 K. 8) which 
 glorifies the deeds of Elijah and Elisha. Kings appear in 
 those sections, but largely as a foil to the grandeur of the 
 prophets. The nature of these sections leads to the belief 
 that there were lives of the prophets, written doubtless 
 by members of the prophetic guilds, at the disposal of the 
 editors of our book of kings, or even of the writers of the 
 history that lies behind it. 
 
 From the numerous references to the temple and the Was there a 
 copious detail with which certain temple incidents are dis- hl^ory? 
 cussed, it has been inferred that there was also a temple 
 history. The inference, however, is precarious. Such a 
 statement as that laymen were more faithful with the tem- 
 ple money than the priests,' hardly looks as if it was taken 
 from such a source. Nor is it probable that the story of 
 the creation of Ahaz's new altar on the model of the altar 
 which he had seen at Damascus, would have been re- 
 corded in such a source without protest. 
 
 ^ 2 K. 12 : 1-16. 
 179 
 
Kings The Messages of 
 
 The compos- Evcn the story of Solomon which, as we have seen.con- 
 sSJ^^oF^oi- stituted a section by itself and probably contains some orig- 
 omon. jj^^i documents, is not all of a piece and contains elements 
 
 of varying historical value. Side by side with stories — 
 which may well be old — like that of Solomon's famous 
 decision in the dispute between the two women, are others 
 of a more romantic sort, which on the face of them must 
 be much later than the times of which they tell. " There 
 came no more," we are told, " such abundance of spices 
 as these which the Queen of Sheba gave to King Solo- 
 mon."^ Clearly the age of Solomon lies in the not very 
 recent past. It is looked at with generous eyes, eyes which 
 grow more generous as the age recedes. For " silver," 
 it is said, " was nothing accounted of in the days of Solo- 
 mon ; " ^ although that statement, with the statement of 
 his enormous revenue,^ is not easy to reconcile with his 
 loan from Hiram." The later tendency to glorify the 
 monarch is seen, too, in the contrast between the early 
 statement in 5:13 that he " raised a levy out of all Israel,' 
 with the later statement that the levy was raised from the 
 older inhabitants of the land, and not from the children 
 of Israel (9 : 20-22), though the earlier statement, in itself 
 so probable, is corroborated by Rehoboam's own admis- 
 sion of the severity of his father's policy (12 : 11, cf. 4) 
 and by the valuable hint in 1 1 : 28 that Jeroboam was in 
 charge of the work done by the house of Joseph— an office 
 1 10 : 10. 2 10 : 21. 3 10 : 14. * 9 : 14. 
 
 180 
 
the Historians Kings 
 
 which gave him his opportunity to strike out for himself. 
 Enough has been said to suggest that even the original 
 sources from which our present book drew, were them- 
 selves already composite. 
 
 That being so, the presence of repetitions, duplicates, and Repetitions, 
 contradictions need not surprise us. Some of these phe- and cont^ra- 
 nomena are due, of course, to the elements contributed by '^i'^''""^- 
 the redactors, and to still later additions. We are twice 
 told that Rehoboam's mother was Naamah,^ twice that 
 there was war between Rehoboam and Jeroboam,^ and 
 between Asa and Baasha all their days,^ and twice of the 
 composition of Jeroboam's priesthood.* Again, while the 
 older source frankly speaks of the war between Jeroboam 
 and Rehoboam,^ the later version so far idealizes the situa- 
 tion as to represent Judah as withdrawing without a battle, 
 at the instance of the prophetic word.® In 2 Kings 17, the 
 annexing of the third attempt to philosophize on the fall 
 of Samaria, to account for the rise and progress of the 
 Samaritan cult, has led to serious confusion, and to appar- 
 ent, though only apparent, contradictions.'' The most 
 famous duplicate occurs in the story of the peril of Jeru- 
 salem from the Assyrians in the time of Hezekiah, where 
 18: 13 to 19: 8 is a parallel to 19: 9-37, even the latter 
 
 * I K. 14 : 21, 31. 2 14 ; 20 and 15 : 6. ^ 15 : 16, 32. 
 
 *i2: 31 and 13 : 33. ^ 14 : 30. •12: 21-24. 
 
 "* In V. 33 they, i.e., the colonists, feared Jehovah. In 34^ they, i.e., Is- 
 rael (= Samaria), fear not Jehovah. 
 
 181 
 
Kings The Messages of 
 
 version itself, however, being clearly composite/ Two 
 versions also underlie the story of the revolution inaugu- 
 rated by Jehoiada (2 K. 11), one of a secular, the other of 
 a more religious, nature. 
 The later The earliest Hebrew historians, the Jehovist, and the 
 
 the"iess^ ^""^Elohist, carcd more, as we have seen, for idea than fact. 
 historical, yj^jg tendency grew, and was exaggerated in later times 
 into a positive indifference to fact. The more romantic or 
 improbable a narrative may seem, the more should we feel 
 sure that the narrator is not appearing before us in the 
 role of historian, but is amplifying and adapting a tale, 
 which very likely has some historical kernel, to express 
 some great idea. We have not disposed of his story fairly 
 until we have grasped the idea which that story is a strange 
 effort to embody. Outside of the Book of Chronicles, the 
 classic illustration of that attitude is i Kings 13. The 
 theme was an attractive one — indeed in one sense it is the 
 theme of the Deuteronomist — the sin and doom of Jero- 
 boam. To one who looks for history, the chapter presents 
 a fair accumulation of surprises. There is an unparalleled 
 instance of predictive prophecy — Josiah is foretold by name 
 three centuries before he appears (v. 2) ; the details are 
 remarkably definite (v. 2) and are fulfilled to the letter 
 (2 K. 23 : 20) ; the sign is a strange one (v. 3), only less 
 strange than the immediate withering of the rebellious 
 hand, and its immediate restoration on the prophet's prayer 
 
 1 These two passages are referred by some to diflferent campaigns. 
 182 
 
the Historians 
 
 Kings 
 
 (v. 4) ; the morality of the " old prophet," whose revela- 
 tion is attributed to an angel, is more than questionable ; 
 the picture of the lion, the ass, and the dead prophet is, to 
 say the least, improbable. It is not without significance 
 that the man of God, whose message and doom are thus 
 strangely told, is anonymous. But what makes it abso- 
 lutely certain, if these considerations were not enough, that 
 the chapter is late — it is probably very late — is the anach- 
 ronism of 13 : 32, where the " cities of Samaria " are ex- 
 plicitly mentioned, though Samaria itself is said not to have 
 been built until at least half a century after (16 : 24) ; and 
 further, such a reference to the cities of Samaria implies 
 that Samaria is a province, as it was not till after the exile. 
 Historically this chapter can have little worth. Neverthe- 
 less it is the partly harsh, partly romantic embodiment of 
 great ideas, such as that God's word is immutable and 
 that his commands must be uncompromisingly obeyed. 
 
 A very similar spirit has been at work on chapter 20 of 
 the same book where there is another anonymous prophet 
 (v. 35), and another lion scene (v. 36). With these facts 
 go numbers suspiciously high ; for example, 100,000 Ara- 
 means are slain (v. 29), very unlike Israel's army of 7,000 
 in the older story (v. 15) ; and what kind of wall could it 
 be that fell upon 27,000 men (v. 30) ? But the moral of the 
 story is not unlike the last, that disobedience to the word 
 of God means death. That is the truth that gleams 
 through the harsh and improbable setting. 
 
 183 
 
Kings The Messages of 
 
 The reiig- The thoroughness of the redaction has deprived the book 
 cance^of the — with the exception of the Elijah and Elisha sections which 
 book. \\7Q_xQ, but little affected by it — of that quaint picturesque- 
 
 ness which is one of the many charms of the Hexateuchal 
 narrative. Still there are scenes of great religious interest 
 and power — notably perhaps that of the council of the host 
 of heaven sitting round about Jehovah on his right hand 
 and on his left.^ The history covered by the books is a 
 large contribution to the divine purpose, that purpose which 
 works itself out, though a king disguise himself on the 
 battle-field to escape it,^ and though another king " shed 
 innocent blood very much." ^ From the human stand- 
 point, the history of the monarchy had been an almost 
 unbroken tragedy ; from the brilliant promise of David's 
 reign to that dark day — followed by days darker still — when 
 Israel's hopes lay shattered on the field of Megiddo, First 
 the northern kingdom, then the southern, plunged through 
 disobedience into exile and sorrow — one never to emerge 
 again. But the work of the other was not yet done. In 
 the purpose of God she had yet much to learn and much 
 to teach. Out of the exile he delivered the people to ful- 
 fil their destiny, as once he had delivered the holy city 
 itself from Assyrian menace and assault. Thus in a very 
 deep sense were fulfilled the brave words of Isaiah : " The 
 remnant that is escaped out of the house of Judah shall 
 again take root downward and bear fruit upward. For 
 * I K. 23 : 19-23. 3 I K. 22 : 30, 34. ^ 2 K. 21 : 16. 
 
 184 
 
the Historians i Kings 3 : 28 
 
 out of Jerusalem shall go forth a remnant, and out of 
 mount Zion they that shall escape : the zeal of Jehovah 
 shall perform this." ' 
 
 THE REIGN OF SOLOMON (l K. 3 tO II) 
 
 I. His Wisdoin and his Kingdo77t (3 and 4) 
 
 Solomon loved Jehovah ; only he worshipped him upon the Solomon's 
 high places, as the temple at Jerusalem was not yet built.^ (sT^is) 
 On one of those places of worship, named Gibeon, Solo- 
 mon was visited by Jehovah in a dream ; and on the thresh- 
 old of his royal duties, he humbly besought him — not in- 
 deed for riches or long life or victory — but for wisdom and 
 insight touching all matters which fell to him to judge. 
 Jehovah heard and answered his wise prayer, and gave 
 him, besides riches and honor, length of days for which he 
 had not asked. Then he offered sacrifice in Jerusalem. 
 
 That Solomon won from Jehovah the wisdom for which Ills judicial 
 he prayed was manifest to all in the skill with which he J^'fi6™8) 
 decided the case of the two women who contended for the 
 living child. 
 
 Solomon's kingdom was highly organized. Each de- 
 
 1 2 K. 19 : 30, 31. 
 
 2 The standard and small italics represent the earlier and later redactions 
 respectively. Cf. pp. 96, 97. 
 
 18S 
 
I Kings 4:1 The Messages of 
 
 Organiza- partment had its own presiding officer, the priest coming 
 kingdom' immediately after the king. The country was divided into 
 {4 : 1-28) twelve districts— not the old tribal districts— over each of 
 which an officer was appointed, charged with the duty of 
 catering during one month each year for the king's luxu- 
 rious table. The kingdom was populous and prosperous, 
 extending from the Mediterranean to the Euphrates. 
 His wisdom, Solomon s wzsdom exceeded that of the astrologers afid 
 and^song's magicians of the east, and won him universal renown. 
 (4: 29-34) ]^g ^^s ^i^Q ifig author of numerous songs and proverbs, 
 that made mention of all sorts of plants and animals. 
 
 2. Solomon's Buildings (i K. 5 to 9) 
 
 Preparations Hiram, king of Tyre, who had been friendly to David, 
 [rand q'^!"! sent his congratulations to the new king of Israel, and Sol- 
 '*^ omon seized this opportunity to make arrangements with 
 
 him for the preparation of the temple which he contem- 
 plated building in accordance with the word of Jehovah 
 to his father ; for there were great timber forests in Leb- 
 anon, and Hiram's subjects had exceptional skill in work- 
 ing wood. In return, Solomon furnished Hiram with 
 compensation for their services, and a treaty was con- 
 cluded. For a subsequent grant of money, Solomon 
 ceded Hiram twenty cities in Galilee. To prosecute the 
 work, Solomon raised from among his people an enor- 
 mous levy which worked one month and rested two. 
 The laying of the foundation of the temple in the fourth 
 186 
 
the Historians i Kings 7:51 
 
 year of Solomon's reign — it took seven years to build — Foundation 
 marked a new epoch in the history of Israel. t*emDL 
 
 The temple had a porch in front and three stories of (6 : i, 37, ss) 
 rooms built round about the wall on three sides. Within Description 
 the temple, at the back, was the oracle, or holy of holies, °empie 
 whose walls were overlaid with gold — half the length of the ^^ ' ^"^^^ 
 temple proper, and separated from it by a wall. In front 
 of the oracle was the cedar altar, overlaid with gold, on 
 which stood the shew bread ; and within, two cherubs, 
 overlaid with gold, with outstretched wings, to guard the 
 sanctuary. There, too, was the ark of the covenant of Je- 
 hovah, The door of the oracle and the posts of the tem- 
 ple door were richly carved and overlaid with gold ; and a 
 wall ran round the inner court. 
 
 The vessels of the temple were skilfully designed by the The temple 
 son of a famous Tyrian artist in metal. Among them were Vy^x) ^^ ' 
 the two bronze pillars with ornamented capitals — sym- 
 bols of Jehovah's might — that stood near by the entrance 
 to the temple porch ' ; further a sea of bronze supported 
 by twelve bronze oxen ; ten lavers of brass resting on 
 bases ornamented with figures of animals and running on 
 wheels ; also pots, and shovels, and basins all of bronze. 
 Divers gold utensils also there were, the altar (of incense) and 
 many others ; and Solomon put the gifts that David had 
 dedicated among the treasures of the temple. 
 
 ^ The indispensable notice of the bronze altar must once have stood here 
 (between vv. 22 and 23). Cf . 2 Chr. 4:1. It is presupposed in 8 : 22, 64 and 
 9: 25. 
 
 187 
 
1 Kings 8 : i The Messages of 
 
 The ark Then Solomon, accompanied by the chiefs of the people, 
 
 thrtfraple brought up the ark, ivhich contained 7iothing but the two 
 ^8 : i-ii) tables of stone, from Zion to the temple, and with the sacri- 
 fice of numberless cattle, the priests set it in the oracle. 
 Straightway the place was filled with the cloud of Jeho- 
 vah's glor>'.^ 
 Words of Then with these words — preserved in the Book of the 
 
 t^T^Ti) Brave ^—Solomon dedicated the temple : 
 
 The sun hath Jehovah set in the heavens, 
 He himself hath determined to dwell in the darkness. 
 And so I have built thee an house to dwell in, 
 Even a place to abide in for ever and ever. 
 
 The prayer The pcoplc stood to Tcceivc Solomon's blessing, and he 
 (8 fit-Tsf " offered the prayer of dedication. *' Blessed be fehovah, 
 the God of Israel, who hath chosen ferusalem for his 
 habitation, and hath fulfilled this day his promise to 
 David that his son would build him an house." ^ May the 
 faithful fehovah further fulfil his promise by continuing 
 for evermore the dynasty of David / 
 
 Hearken, O thou that dwellest in heaven, unto the 
 prayers that thy servant and thy people may direct tow- 
 ards this place ; and when thou hear est, forgive. 
 
 When a curse is pronounced upon the transgressor ; 
 when the people are S7)titten in battle for their sins ; when 
 for their sin the thirsty lafid withereth ; when any evil 
 
 1 Cf. Ex. 33 : 9 (E). 
 
 ' By a very probable emendation, based upon the LXX. ^ j S. 7. 
 
 188 
 
the Historians i Kings 9 : 9 
 
 of whatsoever kind befall : hear thou in heaven when they 
 cry in penitence to thee — they, or the stra?tgers, who, won 
 by the story of thy might, will come to worship thee, the 
 God of the whole earth — and when thou hear est, forgive. 
 Should thy people be carried into exile, and there they with confession 
 turn unto thee with all their heart, and pray toward this city and 
 house of thine, graciously grant that their enemies take pity upon 
 them : for they are thine own people, the people of thine 
 ancient choice. 
 
 Then Solomon blessed the people, entreating the God The royal 
 who had faithfully kept his ancient promise, to be with ^^^^H)^ ^^ ' 
 them as he had been with the fathers, incli?iing their 
 hearts to walk in his ways, and maintaining their cause, 
 that all the world might know that Israels God is the 
 only God. 
 
 After this prayer, he offered a sacrifice to Jehovah ; and The conclu- 
 so many were the animals that they had to be offered in dediciion 
 the middle of the temple court, which was specially con- ''fV^'^^ll^ 
 secrated thereto. Then all the people throughout the 
 length of the la?id celebrated the harvest festival for seven 
 days, and on the eighth the king sent the people to their 
 homes with hearts touched to gladness by their Gods 
 goodness to them and to the throne. 
 
 When all was finished, Jehovah again appeared to Solomon, pledg- The shadow 
 ing himself to maintain both temple and dynasty for ever. But °.^ destruc- 
 should the people, in forgetfulness of his ancient grace, turn from 
 him to the worship of other gods, he would make them a byword, 
 and the temple a heap of ruins. 
 
 189 
 
I Kings 7 : i The Messages of 
 
 The palace The royal palace, which took thirteen years to build, was 
 
 \i ' i-i2> constructed as follows : First there was the house of the 
 
 forest of Lebanon, so called from the three rows of cedar 
 
 pillars, fifteen in a row, with chambers built above. Next 
 
 to it came a porch of pillars (where petitioners might wait 
 
 for audience), and next to that the porch of the throne 
 
 where the king pronounced judgment. Then came the 
 
 palace proper with an adjoining palace for Pharaoh's 
 
 daughter — all built of large finely hewn stone, and a wall 
 
 ran round the palace court. 
 
 Fortifica- Solomon fortified Jerusalem and other strategic points 
 
 trade tq: over the country by impressing foreign labor, and with the 
 
 lo, 15, 18-28) assistance of Hiram and his Tyrian sailors he built a navy 
 
 which carried on a rich trade with distant lands. 
 
 Three times a year did Solomon offer sacrifice (9 : 25). 
 Solomon's He married an Egyptian princess, who received as her 
 PharS's*° dowry the Canaanite city of Gezer which had been seized 
 
 ?^"f\nd ^y '^^^ father. 
 9:16, 17) 
 
 3. Solomo7i's Glory and Decline (i K. 10 and 11) 
 
 Visit of the Solomon's Wealth and wisdom are strikingly illustrated 
 
 Sheba°io: by the impression they made on the Arabian queen, whom 
 
 ^•^3> the king's fame attracted all the way from her distant 
 
 home. Besides the costly presents of the queen, lavishly 
 
 reciprocated by Solomon, other precious products were 
 
 brought to the country by Solotnons fieet. 
 
 He had an enormous revenue in gold, not to speak of 
 190 
 
the Historians i Kings 11:43 
 
 taxes and tribute. Shields of gold, too, he had, and a Solomon's 
 gorgeous ivory throne, and vessels all of gold, brought ^4.29) ^'° ' 
 from afar by his ships. He exceeded all the kings of the 
 earth in riches and 'wisdo7n, and far-off peoples brought 
 him presents.^ With northern Syria' he had also a great 
 trade in war-horses. 
 
 He had foreign wives exceeding many, who turfied Solomon's 
 away his heart to the worship of their gods. The re- ZY^)^ ^" " 
 fee ted Jehovah therefore detertnined to rend his king- 
 dom, and leave him with but one tribe. 
 
 The punishment fell in the shape of revolt against his Revolt of 
 authority. First Edom,' which had been won by David, i?a°m (Til 
 asserted her independence. Damascus also revolted un- ^'^"^5) 
 der the energetic freebooter Rezon. 
 
 Finally, Jeroboam, whom Solomon had appointed over- Rebellion of 
 seer of the forced labor of the house of Joseph in connec-deSh^oT' 
 tion with the fortification of the capital, seized the occa- \f^^^<^ 
 sion, instigated by a prophet, to fortify his own city,* and 40-43) 
 revolt against the king. To escape the royal vengeance, 
 he fled to Egypt, where he remained till the death of the 
 king, who died after a reign of forty years and was suc- 
 ceeded by his son Rehoboatn. 
 
 1 Suggesting thoughts of the Messianic king. 
 
 ' This seems more probable than the translation " Egypt." 
 
 • Perhaps supported by her neighbor Midian (cf. v. i8). 
 
 * So some MSB. of the LXX. 
 
 191 
 
I Kings 12:1 The Messages of 
 
 XI 
 
 HISTORY OF THE MONARCHY TO THE FALL OF THE 
 NORTHERN KINGDOM (l K. 12 tO 2 K. I7) 
 
 I. Jeroboam I. King of Israel (i K. 12 : i to 14 : 20), 
 937-915 B.C. 
 
 Jeroboam's Then Jeroboam returned from Egypt in the hope of 
 r^2^'^"ii'^' seizing the crown. On the way to Shechem, whither he 
 29-39) had summoned all the people, a prophet met him ' and 
 
 announced that for the apostasy of the people, Solomons 
 kingdom would be rent, and that far the larger share 
 would fall to Jeroboatn himself— all but one tribe with 
 the chosen city Jerusalem, which would still be governed 
 by the dynasty of David, because of Jehovah's love for 
 him. To Jeroboatn, too, was given the promise of a 
 house as sure as Davids, if he but obeyed Jehovah . 
 Division of The people would pledge their allegiance to Rehoboam, 
 dom^^"j'ero- oi^^y o^^ Condition that he would treat them better than his 
 boam king father had done. Adopting, however, the foolish counsel 
 (12:3-25) of his youthful courtiers, he replied with deliberate inso- 
 lence which, by the ordinance of God, provoked Israel to 
 rebellion against the house of David, and Jeroboam was 
 proclaimed king of Israel. In the struggle that followed, 
 
 * Several considerations, derived from the LXX texts, suggest that this is 
 the best arrangement, as it has also high historical probability. 
 192 
 
the Historians i Kings 13:34 
 
 Judah and Benjamin yielded to the word of Jehovah and with- 
 drew.' Jeroboam, now master of the northern kingdom, 
 fortified Shechem in the heart of the country and Penuel 
 across the Jordan. 
 
 Fearing that the splendor of the temple at Jerusalem Jeroboam's 
 might revive in the hearts of the people their allegiance to fi^2:T6°32/^ 
 the Davidic dynasty, Jeroboam set up two golden calves, 
 symbols of Jehovah, in Bethel and Dan, and sacrificed to 
 them. Thus did he make Israel to sift. He also estab- 
 lished worship on the high places, and appointed priests 
 who were not Levites. 
 
 At the harvest festival in the royal sanctuary at Bethel a man of Its doom 
 God out of Judah foretold to Jeroboam as he was about to sacri- b'^°"°"o*^^ifet 
 fice on the iniquitous altar, that a day of vengeance was coming. 2 (12:33 to 
 A child named Josiah would be born who would sacrifice upon ^3 = 34) 
 the altar the idolatrous priests. In proof whereof the prophet of- 
 fered a marvellous sign, which came to pass. Now Jehovah had 
 charged the man of God to return by another way to Judah, nei- 
 ther eating nor drinking on the soil of the northern kingdom. But 
 an old prophet tempted him with a lie, and he yielded. Then 
 the prophet was inspired to proclaim the doom of his disobedi- 
 ence — for the divine word is unchangeable — and in a most won- 
 drous way the doom was fulfilled. Likewise was the prophet's 
 word of doom, pronounced upon the altar of Bethel, destined to 
 be unchangeable, and in the doom of Bethel was involved Jero- 
 boam and his house. 
 
 1 21-24 is post-exilic. Benjamin here acts with Judah — which contradicts 
 the older source in v. 20. The whole section contradicts the express state- 
 ment in 14 : 30. 
 
 ' For this chapter, see pp. 182, 183. 
 
I Kings 14 : 1 The Messages of 
 
 Doom of Now Jeroboam's son fell sick ; and he sent his wife 
 
 Wse°a^of in disguise with a present to consult the prophet. Heavy 
 
 HngdTom^^'^" —said the prophet, recognizing her, for he had been 
 
 (14 : i-ao) divinely forewarned — heavy were the tidings he had for 
 
 her. The idolatrous apostasy of her husband Jeroboam 
 
 would not go unpunished. Evil would come upoti his 
 
 house, and every man of it would be ignominiously cut 
 
 off by a king yet to come, all but her innocent child, who 
 
 would soon die and be buried in peace. The people would 
 
 be swept away into exile for the idolatry into which 
 
 Jeroboam had led them. And the child died, as the 
 
 prophet had said. * 
 
 2. Rehoboam, King of Judah (i K. 14 : 21-31), 
 937-920 B. C. 
 
 Rehoboam, Rehoboam reigned over Judah in Jerusalem, the chosen 
 
 Jucfah (14: city of Jehovah. Judah, t.00, provoked Jehovah in that 
 
 "^^'^^^ the people practised all sorts of heathenish worship, even 
 
 the most immoral. During his reign, the king of Egypt 
 
 invaded Jerusalem, and carried away all the temple and 
 
 palace treasures, together with the royal shields. 
 
 » One very important LXX text (B) sets this story after Jeroboam's return 
 from Egypt, but before he becomes king. The denunciation of the LXX 
 text is much briefer than the Hebrew, lacking— significantly enough — the 
 Deuteronomic comment on Jeroboam and the fate of Israel 
 
 194 
 
the Historians i Kings 1 5 : 26 
 
 3. Abijah, King of Judah (i K. 15 : 1-8), 920-917 B. C. 
 
 Rehoboam was succeeded by his son, Abijah,' who, Abijah, 
 
 king of 
 Judah (15 
 
 unlike David the good, followed in his father's evil -"^^ ° 
 
 ways ; nevertheless, for David's sake^ the dy?tasty was ^"^^ 
 not destroyed. 
 
 4. Asa, King of Judah (i K. 15 : 9-24), 917-876 B. C. 
 Abijah was succeeded by his son Asa, who was a good Asa, king 
 
 king. For he abolished the immoral worship of Jehovah, his war with 
 and deposed the queen mother for her idolatry, but he did ^^^^^^ '^^ ' 
 not remove the high places. Throughout his whole reign, 
 Israel and Judah were at war. Baasha, king of Israel, 
 began to fortify Ramah, in order to hold Jerusalem in 
 check. In alarm, Asa, by means of the temple treasures, 
 bought the friendship of Ben-hadad of Damascus, who 
 was in league with Baasha, and Ben-hadad drew off 
 Baasha by attacking northern Israel. Then Asa engaged 
 all his people in the dismantling of Ramah, and the for- 
 tifying of two border towns. 
 
 5. Nadab, King of Israel (i K. 15 : 2S-32), 915-913 B. C. 
 
 In Israel, Jeroboam was succeeded by his son Nadab, Nadab, 
 
 who walked in his father s evil way. In a military rev- raef(^5 \' 
 
 25-32) 
 
 1 So in LXX and 2 Chr. 13 : i. The change to Abijam might be either 
 accidental or intentional, to avoid the association of the divine name (Jah) 
 with such a king. 
 
 2 II : 36. 
 
I Kings 15:27 The Messages of 
 
 olution, he and all his house were murdered by Baasha, 
 and thtis the prophetic word was fulfilled} 
 
 6. Baasha, King of Israel (i K. 15 : 33 to, 16 : 7), 913-889 
 B. C. 
 Baasha, But Baasha, too, walked in the evil way of Jeroboam ; 
 
 raef(°V-^33 CLud as Ms sin was like Jeroboam s, so, too, was destined 
 to 16 : 7) ^^ i,g jii^ doom — so a prophet announced. 
 
 7. Elah, King of Israel {\ K. 16 : 8-14), 889-887 B. C. 
 Elah, king Nor was the doofn long in corning ; for in another revo- 
 (iV-%^-h) lution, Baasha's son and successor Elah, with all his house, 
 
 was murdered by Zimri, a captain in the army, and thus 
 
 the prophetic word was fulfilled. 
 
 8. Zimri, King of Israel (i K. 16 : 15-20), 887 B. C. 
 
 Zimri, king On this news, Omri, the commander-in-chief, was pro- 
 
 (iVfTslo) claimed king by the army, which then besieged the royal 
 
 capital, Tirzah. Whereupon Zimri, who had reigned but 
 
 seven days, burnt the palace over his own head, and so met 
 
 his death, because he had walked in the way of Jeroboam. 
 
 9. Ofnri, King of Israel (i K. 16 : 21-28), 887-875 B. C. 
 Omri, king At first, Omri's authority was disputed, but the death of 
 lleTti\^) his rival, and his rival's brother,^ left him unchallenged. 
 
 I 14 : 10. 
 
 » " Tibni died and Joram his brother at that time." So LXX. 
 
 196 
 
the Historians i Kings i6 : 34 
 
 The finely situated Samaria he fortified and made his 
 capital. But he, too, even more than his predecessors, 
 walked in the way of Jeroboam. 
 
 10. Ahab, King of Israel (i K. 16 : 29 to 22 : 40), 875-853 
 B. C. 
 
 Still worse was his son and successor Ahab ; for he Ahab and 
 married Jezebel, the daughter of the Phoenician king, and shtp (TeT 
 adopted thereby the worship of the Phoenician Baal, thus ^^'^^^ 
 provoking Jehovah to anger. The curse invoked by 
 Joshua on the man who would fortify Jericho, fell upon 
 Achiel. ' 
 
 1 Josh. 6 : 26. Achiel is his name in the LXX. " Fortify" rather than 
 "build," as the city of Jericho is more than once mentioned as existing in 
 the period between Joshua and Ahab. Cf. Jud. 3 : 13, 2 S. 10 : 5. 
 
 197 
 
I Kings 17 : 1 The Messages of 
 
 II. The Stories Regarding Elijah and Elisha. 
 
 Chapter 17 of the first Book of Kings ushers us into 
 a new world. From kings we pass to prophets, and the 
 formal notices of chapter 16 yield at once to a narra- 
 tive of exceptionally graphic interest and power, which 
 the hand of the redactor has scarcely touched. The 
 existence of an altar of Jehovah on Carmel,' of many 
 altars throughout the land,'' and the advice given by Eli- 
 sha ^ in express contradiction of Deuteronomy,* show that 
 this group of narratives, which was written in the northern 
 kingdom,^ precedes Deuteronomy. The only important 
 redactional touch is in i Kings 18 : 31, 32,* where the re- 
 pairing of an old altar is represented as the erection of a 
 new and special one, typical of the unity of Israel. 
 
 A comparison of the Elijah group with chapters 20 and 
 22 : 1-38, as well as the general impression made by the 
 narrative, suggest that the figure of Elijah has been some- 
 what idealized. There the prophet is Micah, the son of 
 Imlah ; Elijah is not even mentioned, though Jehosha- 
 phat twice asks if there is a prophet of Jehovah. « Ahab 
 appears there, too, in a more favorable light. The tend- 
 ency to idealize is still more clearly seen in the later fig- 
 ure Elisha. His miracles are more numerous and more 
 
 * I K. 18 : 30. 2 ig ; 10, 3 2 K. 3 : 19. * 20 : 19. 
 
 * Cf. I K. 19 : 3 Beersheba, zvhich belongeth to Judah. 
 
 * I K. 22 : 7 and 2 K. 3 : 11. 
 
 198 
 
the Historians Elijah 
 
 strange.' His dignity must be recognized.^ He is all but 
 inaccessible.^ Repeatedly obeisance is done him.'* He 
 has even a sort of omniscience. ^ Yet withal he is not near- 
 ly so impressive a figure as Elijah ; contrast his words 
 before Joram ' with those of Elijah before Ahab.'' His 
 miracles are in great part but shadows of Elijah's. We 
 clearly do not possess the stories in their original entirety. 
 The Elisha group is more loosely connected than the 
 Elijah group, and even in the latter there are obvious 
 omissions. There must have originally been something, 
 for example, to explain the scene of the first episode,® 
 and above all to justify the doom pronounced on Ahab,' 
 though the sequel makes it clear that tt was the penalty 
 for Baal worship.'" 
 
 Elijah is one of the Titans of literature, as he is of re- 
 ligion. His appearances and disappearances are swift as 
 lightning; his words are words of thunder. Splendidly 
 dramatic are the scenes where Elijah and Ahab meet — the 
 champion of single-heartedness and the champion of com- 
 promise. The grim and fearless " man with his terrible 
 
 I Cf. especially 2 K. 13 : 20, 21. 2 2 K. 5 : 8. 84; 11-15. 
 ♦ 2 : 15 and 4 : 15, 37. ^5-26. « 3 : 14. 
 
 ' I K. 17 : I. 8 Cf. 17 : 3 (hence). 
 
 " 17 : I. It is implied, no doubt in 16 : 31-33 ; but that is not part of the 
 Elijah group of stories, nor do the words of the doom allude to that. 
 1° For the rain comes when the Baal prophets are slain, 18 : 40, 41. 
 
 II He is afraid once, (i K. 19 : 3. R. V. margin.) The Hebrew consonants 
 for " he was afraid," which is the reading of the LXX, were pointed by the 
 Massoretes to mean "he saw." 
 
 199 
 
Elijah The Messages of 
 
 word, strong in the might of Jehovah his God, as his 
 name implies, can face a king who hates him and has out- 
 lawed him, crowds that are hostile to him, and can even 
 mock the god who is being worshipped with a passion of 
 frenzy, when failure to made good his taunts meant all 
 but certain death. He came at a time when Israel's re- 
 ligion was imperilled from the side of the cruel and licen- 
 tious religion of Phoenicia, through the marriage of Israel's 
 king with the princess of Tyre ; and he carried that relig- 
 ion triumphantly over a crisis which, but for him, under 
 God, might have spelt ruin for all that Israel was meant 
 to stand for in the world. Then, too, as always, idolatry 
 meant immorality. Elijah's denunciation of the covetous 
 Ahab for the murder of Naboth is as significant if not as 
 epoch-making in the history of religion, as was his ironi- 
 cal assault on the Baal. The religion which he cham- 
 pioned was instinct with morality. When we look at the 
 stern man, and at his noble and abiding work, we cannot 
 wonder that partly by his personality and partly by his 
 unique place among the prophets, he dominated the He- 
 brew imagination for centuries. In dark days, when hearts 
 were breaking, and good men had begun to despair of the 
 justice and the love of God, and there was no more any 
 great prophet in the land, it was to the coming again of 
 this mighty one that they looked to reunite the families 
 whom sin and ambition had divided.^ And when at last 
 
 1 Mai. 4 : s, 6. 
 200 
 
the Historians \ Kings i8:8 
 
 the great Prophet appeared who should come into the 
 world, the honest and untutored instinct of the common 
 people recognized in him the majesty and power of Eli- 
 jah.* 
 
 12. Tales of Elijah (i K. 17 to 2 K. i) 
 
 Suddenly Elijah of Gilead appears before Ahab and an- Elijah pro- 
 nounces a coming drought and famine, in chastisement for dro^ht 
 the Baal worship. As swiftly he disappears. ^^7 : 
 
 Now an outlaw, he is swept by the divine impulse Elijah at the 
 within him to the torrent Cherith, and there he is miracu- (^^^l-b) 
 lously sustained by ravens until the torrent dried. 
 
 Then the same impulse swept him to Zarephath in At Zare- 
 Phoenicia, the land of the Baal worshippers, one of whom, ^24,) ' 
 a poor widow woman, in simple obedience to his word, 
 was miraculously enabled to sustain herself, her son, and 
 him in the sore famine. Again her son, who had fallen 
 sick and died,'^ was miraculously raised from the dead in 
 answer to the prophet's prayer. Thus the woman learned 
 that the God of Israel is a God whose word, spoken 
 through his prophet, is sure. 
 
 In the third year of the drought Elijah was divinely Elijah ap- 
 impelled to appear before Ahab with the promise of rain. befo?e^Ahab 
 On the way, he suddenly confronted Obadiah, a devout ('^ • ^'^^^ 
 officer in Ahab's household ; but, so strangely was Elijah 
 
 » Mt. 16: 14. 
 
 2 This is not said in so many words. Indeed, v. 17 almost appears to avoid 
 saying so. But the whole story, especially w. 21, 22, implies it. 
 201 
 
I Kings i8 : lo The Messages of 
 
 wont to vanish — swept away by the spirit of Jehovah ^ — 
 that Obadiah, fearing for his own life, was loath at first to 
 announce his presence to Ahab. But that very day, Eli- 
 jah fearlessly faced the angry king, denounced his support 
 of the Baal worship, and proposed to put the power of the 
 contending gods, Jehovah and Baal, to a searching test. 
 Ahab accepted the challenge. 
 The triumph Baal, however, could do nothing, not even when long 
 oti^Balfon and wildly supplicated by his prophets, nor yet when stung 
 Sl^zi- o) ^y ^^^ reproachful irony of Elijah. Then, in answer to 
 the lonely prophet's solemn prayer to Israel's God, fire 
 came down from heaven and consumed the sacrifice. 
 Thus Jehovah triumphed over Baal, and his triumph was 
 acknowledged by the prostrate people in the twice repeated 
 words : " Jehovah is the God." By the command of the 
 stern Elijah, the Baal prophets were slain. 
 The rain The penalty had now been paid, and instantly was heard 
 
 41^46)^^' ^^ tremulous prophecy of rain. Elijah bade Ahab de- 
 part with all haste, lest it should overtake him. Speedily 
 the sky grew black. The rain fell in torrents ; and in wild 
 ecstatic mood, Elijah ran before the royal chariot across 
 the plain of Jezreel. 
 Elijah's Threatened by Jezebel with instant vengeance for the 
 
 qukkened slaughter of the prophets of Baal, Elijah fled beyond the 
 T ^Ti8) confines of Israel to the southernmost sanctuary of Judah, 
 whence, weary of his life, yet strengthened by an angel, 
 
 » Cf. Acts 8 : 39. 
 
the Historians i Kings 21 : i6 
 
 he went on pilgrinmage to meet his God in distant Horeb, 
 Jehovah's ancient home, scene of the ancient covenant, 
 now broken by the people. There to the despondent 
 man Jehovah revealed his quiet majesty, heralded indeed 
 by storm, earthquake, and fire, but other and greater though 
 gentler than they.* Thus cheered and strengthened, he 
 was divinely charged to inaugurate the doom of the idol- 
 aters, by anointing the two kings — one over Aram, and one 
 over Israel — through whom that doom would be wrought. 
 Jehovah's cause, he was divinely assured, would survive. 
 It was not so desperate as he had deemed ; there were 
 others besides himself who had not bowed the knee to Baal. 
 
 So" Elijah cast his own prophetic mantle upon Elisha, Thecaiiof 
 whom he found ploughing, and Elisha arose and followed 19-ai) 
 him and became his servant. 
 
 Now the king who had supported the Baal worship was Elijah's 
 also covetous and unjust. Nursing sullen wrath because ship"S* jus- 
 Naboth refused to surrender to him his ancestral vineyard *'^® ^^'^ 
 in Jezreel, he at last gained his end through a cruel murder 
 
 * The sequel, especially v. 17, shows that this passage is not intended as 
 a rebuke of Elijah's violence. It is a contribution to the spirituality rather 
 than the gentleness of the divine nature. 
 
 "^ Apparently there originally stood before v. 19, the account of Elijah's 
 anointing of Hazael and Jehu. " Thence " will then mean " from some spot 
 in northern Israel," which would in no case be very far from Elisha's home 
 in Galilee. The account would then be omitted by the redactor, because in 
 the later narratives it is Elisha who plays the chief part. In 2 K. 8 : 7 it is 
 he who promises the kingdom to Hazael, and in ch 9, it is a disciple of his, 
 inspired by him, who is responsible for the revolution of Jehu. 
 203 
 
t Kings 21 : 17 T/ie Messages of 
 
 planned by his wily queen. Swiftly Elijah appeared be- 
 fore him, and in the name of the righteous Jehovah an- 
 nounced his doom, and that of Jezebel, atid of all his pos- 
 terity — rui7i as the rtiifi of Jeroboam and Baashaj for 
 with unprecedented wickedness he had followed all the idolatry 
 of the Amorites, seduced thereto by Jezebel 
 
 13. The Wars and Death of Ahab (i K. 20 and 22 : 1-40) 
 
 Ahab's war Benhadad, the king of Aram, demanded from his vassal 
 wlfh^Aram Ahab (who was purposing to throw off the yoke) substan- 
 ^*°^ tial proof of his homage ; and not content with this, he 
 
 went on to demand the surrender of his capital Samaria.' 
 Ahab refused, and replied to his insolence with a proverb 
 which provoked Benhadad to attack. A prophet assured 
 Ahab of the victory, and with about seven thousand men he 
 inflicted a crushing defeat upon the careless and confident 
 Benhadad, The prophet warned him to prepare for another 
 assault in the coming year. The assault came. Fancying 
 that Jehovah was but a god of the hills, who could not 
 help his people in the plains, the Arameans mustered in 
 the plain of Jezreel, and a man of God again foretold the victory 
 of Ahab, whereby Jehovah would dispel the illusion of the Ara- 
 means. Again the Arameans sustained a phenomenal de- 
 
 1 This seems to be the general sense of this obscure passage. The sec- 
 ond demand, which Ahab refuses, is, in our present text, practically a rep- 
 etition of, not an advance upon, the first which he concedes. The LXX 
 punctuates v. 7 so as to suggest that the first demand was for his property, 
 and the second for his family ; but this is not in agreement with w. 4, 5. 
 204 
 
the Historians i Kings 22 : 28 
 
 feat, and Benhadad had to hide. But Ahab mercifully 
 spared him, and a treaty was concluded which gave Ahab 
 the right to the cities which Omri had lost to Aram, and 
 the right of trading in the Aramean capital, Damascus. 
 In an acted parable, which illustrated the truth that disobedience 
 to the divine word meant death, a prophet foretold his doom for 
 frustrating Jehovah's purpose by letting Benhadad go. 
 
 Peace lasted for three years. Then Ahab ' called upon Ahab and 
 his vassal, Jehoshaphat, king of Judah, to help him in an phat^ before 
 attack on Ramoth in Gilead, which was siill in the hands |,"acking 
 
 ' Ramoth, 
 
 of Aram. First, however, he consulted the assembled consult the 
 
 prophets : 
 
 prophets at the request of Jehoshaphat. Then as their Micah's 
 unanimous assurance of success roused Jehoshaphat's fsa"? w8) 
 suspicions, he sent for the sincere and stern Micah, who 
 only spoke as Jehovah bade. At first he, too, gave an 
 ironical " assurance of success ; but when put upon his 
 oath he spoke out the melancholy truth revealed to him 
 in vision : how that as Jehovah sat upon his throne in 
 heaven, in council with his assembled servants, one spirit 
 had offered to deceive the prophets of Ahab, and so lure 
 him to his doom. For this bold, unwelcome message, 
 Micah was rewarded with a prison ; but he challenged the 
 coming days to confirm his word. 
 
 Despite this gloomy message, the two kings went forth 
 
 ' Encouraged by the Assyrian attacks upon Damascus. 
 2 Or the meaning may be, " In fulfilment of Jehovah's purpose that 
 Ahab should be deceived," cf. 2 K. 8 : 10. 
 205 
 
I Kings 22 : 29 The Messages of 
 
 Ahab slain to battle against the king of Aram in Ramoth, where, 
 (22 : 29-40) jjQj-^iti^standing his disguise, Ahab was slain. He was 
 brought to Samaria and buried there. Thus was fulfilled 
 the ignominious doom foretold by the prophet.^ 
 
 14. Ahaziah, King of Israel (i K. 22 : 51 to 2 K. i : 18), 
 853-851 B. C. 
 
 Elijah pro- In Israel, Ahab was succeeded by his son Ahaziah, who 
 
 dSom on rhe'walked in the way of his father and mother and of fero- 
 
 Ahazfah boam, and provoked fehovah by serving Baal. Thus it 
 
 (1K.22: was a Philistine god that he consulted when sick. Sud- 
 
 1 : 8-i8) denly Elijah appeared before his messengers with his word 
 
 of doom : " Is there no God in Israel to consult ? Say to 
 
 your master, ' Thou shalt die.' " With that he vanished. 
 
 Twice did Ahaziah send an armed force to seize Elijah ; and twice 
 
 he called down upon them the fire of heaven which consumed 
 
 them. But the third captain showed due reverence to the 
 
 prophet of God, and with his force Elijah went back to the king 
 
 and repeated his words of doom. And he died, as Elijah 
 
 had said. He was succeeded by his brother Joram. 
 
 15. Elisha as Elijah's Successor (2 K. 2 : 1-25) 
 
 Elijah's When Jehovah was about to take Elijah ' up into heaven, 
 
 foe '("^T-is) Elisha clung to his side, and vowed not to leave him. 
 
 After crossing the Jordan, whose waters Elijah had smit- 
 
 1 According to i K. 21 : 19 (cf. 13) this was to happen in Jezreel. 
 3 Several considerations suggest that this tale belongs to the Elisha, not to 
 the Elijah group. 
 
 206 
 
the Historians 2 Kings 3 : 7 
 
 ten with his prophetic mantle, Elisha begged that a double 
 portion of his spirit might rest upon him, as upon a first- 
 born son. The spirit would be his, said Elijah, if he had 
 the eye for the vision. Even as they spoke, swiftly there 
 appeared a chariot and horses of fire, and Elijah went up 
 by a whirlwind into heaven, invisible to the common eyes 
 of the sons of the prophets, but seen of Elisha, who cried, 
 " My father, my father ! the chariot of Israel and the 
 horsemen thereof. " Left alone, with the mantle of his 
 master, Elisha proved his power, and the sons of the 
 prophets did him obeisance. 
 
 Now that Elijah was not — for he was sought and could EHsha's / 
 not be found — Elisha's influence grew. He performed a JTeSng, and 
 miracle of grace, healing deadly waters ; and children who ^[^p^^'''^ 
 mocked him met with an awful doom. (2 : 16-25) 
 
 16. Elisha s Activity fro7n the Reign of Joram, King 
 of Israel {Zsi-H^ B. C), to that of Joash (3 : i to 8 : 
 15 and 13 : 14-21). 
 
 In Israel, Ahaziah was succeeded by his brother Joram,* joram, king 
 who introduced a religious reform, but nevertheless cleaved ^^ . j^^) 
 to the sins of feroboam. 
 
 During his reign the king of Moab revolted from Israel,^ His war with 
 and refused the customary tribute. Whereupon Joram ,g)*^ ^^'''' 
 called upon his vassal, Jehoshaphat of Judah, to aid him in 
 
 1 The synchronism in 3 : i is differently given in i : 17. 
 83:5 = 1:1. 
 
 207 
 
2 Kings 3 : 9 The Messages of 
 
 reducing Moab, and the king of Edom accompanied them 
 as vassal of Judah.^ On their march round the southern 
 end of the Dead Sea they found themselves without water. 
 The pious Jehoshaphat proposed to consult a prophet. 
 Elisha, to whom they went, at first ironically sent Joram 
 to the Baal prophets of his father and mother for answer. 
 Then, moved to the prophetic mood by strains of music, 
 he foretold the filling of trenches by water without wind 
 or rain, promised victory, and counselled them to ruin the 
 wells, trees, and goodly land. 
 Israel retires Every word Came to pass. Under a mistaken impres- 
 (3 : 20-27) gjQj^^ ^i^g Moabites attacked, only to be repulsed once and 
 again. In desperation, the king of Moab offered his eld- 
 est son in sacrifice to Chemosh, his god. Then the tide 
 turned, and Israel had to retire to their own land. 
 The miracle For the widow of a dead prophet, whose sons were to 
 cJu?e^(°'- 1- ^^ ^^^^ ^" slavery for payment of a debt, Elisha, like his 
 7) master,^ wrought a miracle which saved both her and 
 
 them. 
 
 The raising In retum for the hospitality which a certain devout and 
 
 widow's son wealthy woman had shown him, Elisha promised her a 
 
 (4 : 8-37) son ; and in strange wise, his word was fulfilled. One day 
 
 the child received a sunstroke and died. Straightway his 
 
 mother hastened to Carmel, to speak with Elisha. In pity, 
 
 the prophet sent on his servant with his staff ^ in haste, 
 
 1 Cf. I K. 22 : 47 : 2 K. 8 : 20. 2 i K. 17 : 8-16. 
 
 > Suggesting that the staff was expected to work a cure. 
 
 208 
 
the Historians 2 Kings 5 : 6 
 
 but to no purpose. When he came himself, the child was 
 dead ; but in answer to his prayer, as once in answer to his 
 master's,* the child was miraculously raised from the dead, 
 and his mother did obeisance to the prophet. 
 
 He then told her of the coming famine, and bade her EHsha 
 sojourn away from Israel. On her return, she appealed Swadon ^ 
 to the king for the recovery of her property which, in her ^^^^'^'^^^^ 
 absence, had been appropriated. Hearing from the proph- (8 : 1-6) 
 et's servant of his master's miraculous power, and how he 
 had used it in bringing back this very woman's son from 
 the dead, the king restored to her, as the prophet's friend, 
 all that had been hers, with increase. 
 
 During the famine, Elisha miraculously rendered harm- The miracle 
 less some deadly gourds of a wild vine which, in their dis- 1^\ ^^°^) ^ 
 tress, the famished sons of the prophets were eating. 
 
 Again he fed a great multitude with a single offering of The miracle 
 first fruits, and there was enough and to spare. uig(4:4?-44) 
 
 While the sons of the prophets were building for them- The miracle 
 selves a larger home on the banks of the Jordan, one of fngiron*??:" 
 them let a borrowed axe-head fall into the water. Elisha ^"7) 
 miraculously brought it to the surface. 
 
 Ae:ain the prophet proved his power by a miraculous The healing 
 
 , , rr., , • f A of Naaman 
 
 heahng. It happened thus. The kmg of Aram sent (5 : i.jg) 
 Naaman, the captain of his army, who was a leper, to the 
 vassal king of Israel with money and instructions to see 
 to his recovery. Hearing of the king's perplexity and 
 
 1 I K. 17 : 21, 22. 
 209 
 
2 Kings 5 : 8 
 
 The Messages of 
 
 Leprosy the 
 reward of 
 covetous- 
 ness : 
 Gehazi 
 smitten 
 (5 : 20-27) 
 
 Elisha's 
 devices 
 against the 
 Arameans 
 (6 : 8-23) 
 
 conscious of his own prophetic power, Elisha interposed. 
 He bade the leprous captain wash seven times in Jordan, 
 the river of subject Israel. At first Naaman angrily re- 
 fused ; but afterwards he yielded and was healed. His 
 miraculous cure drew from him a confession of faith in 
 Israel's God as the only God in all the earth, and he took 
 away to his own land soil from the land of Israel that he 
 might be able to worship Israel's God on Israel's soil. 
 Elisha suffered him, as the king's servant, to bow with him 
 in the temple of Rimmon.^ 
 
 The prophet would take no reward of the captain ; but 
 his servant was not like-minded. With a lie he won a 
 present from Naaman, and he won with the gift the lep- 
 rosy of the giver ; for Elisha read his heart and uttered his 
 doom. 
 
 The king of Aram sent bands to ambush the king of 
 Israel ; but Elisha, who had open eyes for the wiles of the 
 foe, always warned the king, to the surprise of the Ara- 
 mean, who suspected treachery in his own court. On 
 learning that his real enemy was the prophet Elisha, he 
 sent a host with horses and chariots to take him prisoner ; 
 but, unseen of all but God-opened eyes was another host 
 to match — even horses and chariots of fire round about 
 Elisha. Blindly "^ the host was led on by Elisha to the 
 
 » " For only on his own land is Jehovah a jealous God." (Benzinger.) 
 2 Was the blindness of the Aramean host originally blindness to the forces 
 round Elisha (cf. v. 17) ? 
 
 210 
 
the Historians 2 Kings 8:11 
 
 capital of Israel, and there their eyes were opened — there, 
 in the midst of their foes. But the generous prophet 
 saved them from the vengeance of the king, and the 
 bands retired. 
 
 In the siege of Samaria by the king of Aram, when the Famine in 
 distress was at its sorest, and the king of Israel, losing his ItS's^ ' 
 faith in Jehovah, had threatened the life of Elisha, the ^^""^ ^"^ 
 
 "i filled (6 : 24 
 
 prophet foretold speedy deliverance from famine ; and so to 7 : 20) 
 it was. For through four outcast lepers the welcome news 
 that the panic-stricken besiegers had taken to sudden 
 flight, was brought to the incredulous king. After due 
 precaution, the beleaguered people went out and spoiled 
 the tents of their foes. Thus was Elisha's prophecy ful- 
 filled, and the nobleman who had doubted his word, per- 
 ished as the prophet had foretold. 
 
 Benhadad of Aram, who had fallen sick, sent Hazael Elisha's In- 
 with a present to his life-long foe, the prophet Elisha, to th"e^Ara°" 
 learn the issue of his sickness. The issue was to be ™^^." ^^^' 
 
 cession 
 
 death ; ^ but Elisha disarmed his suspicion by promising (8 : 7-15) 
 recovery, for Jehovah had a purpose to fulfil through the 
 succession of the ruthless Hazael, the vision of whose 
 cruelties brought tears to Elisha's eyes. In accordance 
 
 1 The Massoretes, to remove the appearance of falsehood, have substi- 
 tuted the word "not" for the original word " to him." Both words have 
 the same sound in Hebrew (/5). In this way, the words " Say to hitn 
 ' Thou shalt surely recover,' " have become, " Say, ' Surely thou shalt not 
 recover.' " 
 
 211 
 
2 Kings 8:15 The Messages of 
 
 with the prophet's word, Hazael succeeded ' to the 
 
 throne.' 
 Elisha's As EHsha drew near his end, the king of Israel, who 
 
 ise't^joTsh' was now Joash, wept and said, " My father, my father ! 
 (13 : H-19) j-he chariot of Israel and the horsemen thereof ; " ^ for he 
 
 had been Israel's mainstay in the long war with Aram. 
 
 As a parting benediction, the aged prophet, with word and 
 
 symbol, promised him at least limited victory over Aram. 
 The last After death he was mighty as in life. By contact with 
 
 ™3'^r2o, 21) his bones, a dead man came to life again and stood upon 
 
 his feet. 
 
 17. Jehoshaphat, King of Judah (i K. 22 : 41-50), 876- 
 851 B. C. 
 
 Jehosha. In Judah, Asa was succeeded by his son Jehoshaphat, 
 
 of'judah^ a good king, who removed the remnant of the immoral 
 (22 : 41-50) worship. Nevertheless the high places were Jiot taken 
 away : on them the people still sacrificed and burnt in- 
 cense. After the wreck of a merchantman, Jehoshaphat 
 rejected the proposal of the king of Israel to undertake 
 voyages with him in common. 
 
 1 Probably by the murder of the king. 
 
 3 Here probably followed in this source the story of the accession of Jehu 
 (of. I K. 19 : IS, 16) corresponding to ch. 9 which, at least in its present 
 form, does not belong to this group. 
 
 8 This phrase has here a more political significance (cf. 6 : 12) than it 
 could have in its application to Elijah, 2 : 12. There it was suggested by, 
 even if it did not allude to, the chariot and horses of fire. 
 212 
 
the Historians 2 Kings 9 : 10 
 
 18. Jehoram, Kingofjudah (2 K. 8 : 16-24), 851-843 B. C. 
 
 In Judah, Jehoshaphat was succeeded by his son Jeho- Jehoram, 
 
 Icinsf of 
 
 ram. He walked in the way of the kings of Israel, as judah (2 K. 
 
 did the house of Ahab ; for he had married Athaliah, ^ ■ ^^"'^^ 
 
 the daughter of Ahab. Yet Jehovah spared Judah for 
 
 the sake of his pro7nise to David. 
 
 In his time Edom, which had been Judah's vassal, re- Revolt of 
 
 volted, and her example was followed by Libnah. Lib"iSh^(8 : 
 
 20-24) 
 
 19. Ahaziah, King of Judah (2 K. 8 : 25-27), 843-842 B. C. 
 
 In Judah, Jehoram was succeeded by his son Ahaziah. Ahaziah, 
 
 IcinsT of 
 
 He walked in the way of the house of Ahab, and did that ^y^^^^i (8 : 
 which was evil in the sight of Jehovah ; for his mother ^^'^'^^ 
 was Ahab^s daughter. 
 
 20. Jehu, King of Israel (2 K. 9 and 10), 842-814 B. C. 
 
 The days of Ahab's dynasty were numbered. In the Jehu 
 absence of Joram from Ramoth,^ which Israel was guard- king of 
 ing from the assaults of Aram, Elisha sent a prophet to Jf^^J ^^ * 
 Jehu, the commander-in-chief, to anoint him king. This 
 the prophet did, and he laid upon Jehu the charge to 
 destroy all the house of Ahab, in vengeancefor the blood of 
 the prophets slain, and uttered a divine word of doom 
 on the house of Ahab and on Jezebel. 
 
 Jehu, now openly acknowedged king by the army, con- 
 1 Cf. I K. 22 : 3. 
 213 
 
2 Kings 9:11 The Messages of 
 
 The murder spired against Joram who, with Ahaziah of Judah, was then 
 Aha^z'iah' in Jczrcel, whither he had gone to recover from the wounds 
 ^^.It-zf^^ that the Arameans had dealt him in Ramah. Jehu cun- 
 ningly contrived to reach Jezreel before the kings got knowl- 
 edge of the conspiracy. When at last they heard that Jehu 
 was near, suspecting the worst, they went forth against 
 the rebel — forth to their doom ; for Jehu pierced king 
 Joram to the heart with an arrow, and had his body thrown 
 into Naboth's field, in fulfilment of the prophetic word." 
 He also had Ahaziah slain ; and Jezebel, the idolatrous 
 queen — resolved to meet her fate with dignity — he gave 
 over to a death of shame and horror in the field of Jezreel, 
 in accordance with the word of Elijah.^ Thus the cruel and 
 idolatrous house of Ahab perished. 
 Murder of The leading men in the capital were only too willing to 
 onlSeUnd come to terms with one who had shown such authority 
 (io*^rw4) ^^^ violence ; and instead of adopting his tentative sug- 
 gestion to set one of the princes on the throne, they ful- 
 filled his real desire by slaying them all. With feigned 
 surprise at the atrocity, he yet acknowledged their doom 
 to be the fulfilment of Jehovah's word concerning the 
 house of Ahab. After rooting out that whole house, he 
 also slew forty- two princes of Judah. 
 
 1 The substance of 9 : 14, 15 is carried back to 8 : 28, 29, to introduce the 
 story of Jehu. 
 
 2 Cf. I K. 21 : 19. This ignores the fulfilment in i K. 22 : 38, which is by 
 a later hand. 
 
 3 I K. 31 : 23. 
 
 214 
 
the Historians 2 Kings 11:2 
 
 In his crusade against the Baal worship, he was sup- Destruction 
 ported by Jonadab and his nomad Rechabites, who were worship ^^ 
 zealous for Jehovah, and hated the life and worship of ^^° • ^^'^^^ 
 Canaan. Then he cunningly aimed his decisive blow at 
 the Baal worship. Under pretext of offering a sacrifice to 
 the Baal, he gathered all the Baal worshippers together 
 into a temple, where they were summarily slain and the 
 symbols of their worship destroyed. Thtcs Jehu de- 
 stroyed the Baal out of Israel, But he departed 7iotfrom 
 the sins of Jeroboam and the calf worship. Jehovah, 
 however, pro fnised that his dynasty would stand till the 
 fourth generation because he had executed his purpose 
 upon the house of Ahab. 
 
 In the course of his reign, which lasted twenty-eight Hazael's 
 years, Hazael of Aram won from Israel most of the district pSgn'^'JioT" 
 east of the Jordan.^ 32-36) 
 
 21. Athah'ah, Queen of Judah : 842-836 B. C. ; The 
 Revoluii07t of Jehoiada {2 K. 11) 
 
 Now that the throne of Judah was vacant by the death Athaiiah, 
 of Ahaziah, the queen mother," Athaiiah, secured her own judlh° je- 
 seat upon the throne by the murder of all the seed royal hoiada's 
 
 '^ ■' ■' revolution 
 
 — all but Joash, son of Ahaziah, who had been hidden by his and reform 
 
 1 Thus confirming Elisha's fears (8 : 12). Aram enjoyed a temporary 
 peace after an unsuccessful campaign of Assyria against her in 839 B. C, 
 and was thus free to attack Israel. 
 
 3 8 ; 26. 
 
 215 
 
2 Kings II : 4 The Messages of 
 
 aunt.^ But after a reign of six years, a plot was formed 
 by Jehoiada, the priest of the temple, supported by the for- 
 eign body-guard — to bring to an end the power of Ahab's 
 idolatrous daughter. The scheme was successful. The 
 queen was slain, and Joash proclaimed king. As the rev- 
 olution was largely inspired by religious motives, Jehoiada 
 made people and king pledge themselves to Jehovah, and 
 vow to be his people exclusively. At once they proved 
 their zeal by vigorously stamping out the Baal worship with 
 all that pertained thereto. 
 
 22. Joash, King of Judah (2 K. 12), 836-796 B. C. 
 
 Joash, king With the exception of the worship on the high places^ 
 the resujra- '^^hich was Still maintained, foash did that which was 
 tlm °e ^^^ right in the sight of Jehovah. His succession had been a 
 (12 : 1-16) triumph of the cause of Jehovah, and he took steps to secure 
 that he should be worthily represented by his temple, which 
 had fallen into neglect.^ The priests, however, were in 
 no hurry to apply to the repairs of the temple the gifts and 
 taxes that came into their hands. At length Joash, rebuk- 
 ing the priests, took the matter firmly in hand, and the 
 money thenceforth secured by his new device was devoted 
 to the repairs and paid directly to the workmen, who, un- 
 like the priests, dealt honorably. The money obtained 
 
 1 Wife of Jehoiada, who organized the revolution (2 Chr. 22 : 11). 
 
 2 Likely under Athaliah, who, in matters of worship, was no doubt her 
 father's daughter. 
 
 216 
 
the Historians 2 Kings 13 : 11 
 
 from the guilt and sin offerings was not so devoted ; it 
 went to the priests. 
 
 Hazael of Aram, besides harassing^ Israel and reducing Hazael's 
 the Philistine Gath, turned his face threateningly toward ^amplfgn : 
 Jerusalem. Joash only saved his capital by surrendering ^j^'^^g^^ 
 the treasures of temple and palace. At last he was slain (12 : 17-21) 
 in a conspiracy by his servants.* 
 
 23. Jehoahaz,King of Israel (2 K. 13 : 1-9, 22), 814-797 
 
 B.C. 
 
 During the reign of Joash, Jehu's son Jehoahaz sue- jehoahaz, 
 ceeded to the throne of Israel. But he followed the sms i^^i^ op- 
 of feroboarn ; so fehovah in anger abandoned them to ^^^^^m ti^^ 
 the assaults of Aram under Hazael and his son,^ who in- i-3» 7-9. 22) 
 flicted crushing losses on Israel, and harassed them all the 
 days of the king. 
 
 24. foash. King of Israel {2 K. 13 : 10-13, 23-25), 797-781 
 
 B.C. 
 Jehoahaz was succeeded by his son Joash, who de- 
 parted not from all the sins of Jeroboa?n. Yet fehovah 
 
 1 As recorded in 13 : 3, cf. 10 : 32. 
 
 2 Perhaps due to discontent fostered by the invasion ; perhaps in revenge 
 for the murder of Zechariah, cf. 2 Chr. 24 : 20-25. 
 
 3 " But Jtkoz'ah -was moved by yehoahaz's entreaty, and/or answer, he sent a 
 deliverer •' (Joash, 13 : 25 ? or Jeroboam II. 14 : 28 ? or the Assyrians ?). Be- 
 sides being obviously in the style of the programme (see page 93) of the 
 Book of Judges, this passage (13 : 4-6) interrupts and contradicts the context. 
 
 217 
 
2 Kings 13:23 
 
 The Messages of 
 
 Joash, king "was graciously mindful of his covenant with the patriarchs, and 
 
 ?^ ^?^^^\. . therefore Joash, Seizing his opportunity on the death of 
 
 his victories Hazael ^ was enabled to recover the cities on the west 
 
 (13:23-25); Jordan which the Arameans had taken from his father. 
 
 (13 : 12I 13= He died and was buried in Samaria. 
 14: 15/16) 
 
 25. Amaziah, King of Judah (2 K. 14: 1-22), 796-782 
 B.C. 
 
 Amaziah, 
 king of 
 Judah 
 (14 : 1-6) 
 
 His war 
 
 with Edom 
 and Israel 
 (14 : 7-14) 
 
 About the beginning of the reign of Joash over Israel, 
 Amaziah, the son of Joash of Judah, succeeded to the 
 throne of Judah. With the exception of the 'W07-ship on 
 the high places which was still maintained, he did that 
 which was right in the sight of Jehovah, only not like 
 David, As soon as his throne was secure, he slew the 
 murderers of his father, but not their children : " that is 
 forbidden in the Book of Deuteronomy.^ 
 
 Amaziah had warlike ambitions. In a successful inva- 
 sion of Edom, he seized the capital of the country. Then, 
 desirous of throwing off the suzerainty of Israel, he sent 
 King Joash a challenge. Joash, in a parable, ironically 
 pointed out the folly of such a challenge, but on further 
 provocation accepted it, took the proud king prisoner, de- 
 stroyed part of the wall of his capital and carried off to 
 his own capital the treasures of temple and palace. 
 
 * Besides, Aram's hands were tied by an Assyrian invasion. 
 2 As was still the custom in Elijah's time ; cf . 9 : 26. 
 
 24 : 16. 
 
 218 
 
the Historians 2 Kings 15:4 
 
 He, too, like his father, met his end through a conspir- Accession of 
 acy. He was succeeded by his son Azariah/ who renewed trade^ 
 the trade with the Red Sea by fortifying Elah, which ^^jj^^'^'^^^^g^ 
 Edom afterwards recovered.'' 
 
 26. Jeroboam II., King of Israel (2 K. 14 : 23-29), 
 781-740 B. C. 
 
 During the reign of Amaziah over Judah, Joash's son Teroboam 
 Jeroboam H. succeeded to the throne of Israel. He de-israQ™^° 
 parted not from all the sins of Jeroboam I. In the course ^^"^ " ^^'^^^ 
 of his long reign, he extended the dominion of Israel to its 
 ideal borders, according to the word of Jonah. For Jeho- 
 vah in pity for Israel's bitter affliction and desolation at 
 the hands of Aram ^ saved them through Jeroboam. 
 
 27. Azariah, King of Judah (2 K. 15 : 1-7), 782-740 
 B. C. 
 
 During the reign of Jeroboam over Israel. Amaziah's Uzziah, 
 son, Azariah, succeeded to the throne of Judah. With the j^l^^ 
 exception of the worship on the high places, which was (^5 : 1-7) 
 still maintained, he did that which was right in the sight 
 of Jehovah. In the course of his long reign he was smitten 
 
 * Better known as Uzziah 15 : 32, 2 Chr. 26 : i. 
 
 'In 16 : 6, which cannot be in its proper place, Edom is to be read for 
 Aram. The mistake led to the addition in that passage, of Rezin's name. 
 Between the Hebrew words for Aram and Edom there is only a " tittle " of 
 diflFerence. 
 
 3 Cf . V. 28. 
 
 219 
 
2 Kings 15:5 The Messages of 
 
 with leprosy, and therefore had to dwell apart. Conse- 
 quently the government was in the hands of Jotham, his 
 son. 
 
 28. Zechariah, King of Israel (2 K. 15 : 8-12), 740 B. C. 
 
 Zechariah, During the reign of Azariah of Judah, Jeroboam's son 
 
 raef ° ^ Zcchariah succeeded to the throne of Israel, which he held 
 
 (15 : 8-12) Qj^jy gjjj months. He departed not from the sins of Jer- 
 
 oboa?n, and was slain in a conspiracy by Shallum, who 
 
 succeeded him. Thus Jehu's dynasty stood until the 
 
 fourth generation, according to the word of Jehovah. ^ 
 
 29. Shallum, King of Israel (2 K. 15 : 13-15), 740 B. C. 
 Shallum, Shallum had reigned but a month when he was slain 
 
 king of Is- 
 rael 
 (15: 13-15) 
 
 raef ° ^' t>y Mcuahem. 
 
 30. Metiahem, King of Israel (2 K. 15 : 16-22), 740-737 
 B. C. 
 
 Menahem, Mcnahetn departed not from the sins of Jeroboam. He 
 rief ° ^ secured the throne only after much cruelty and blood- 
 (15: 16-22) shed and maintained it" by the payment of a ruinous sub- 
 sidy to the Assyrian king, who was now turning his at- 
 tention to the far west. 
 
 1 10 : 30. 
 
 2 Hardly so long as ten years : probably not more than six, and possibly 
 only three or four. 
 
 220 
 
the Historians 2 Kings 16:3 
 
 31. Pekahiah, King of Israel (2 K. 15 : 23-26), "jyj-iz^ 
 B. C. 
 
 Menahem was succeeded by his son Pekahiah. He too Pekahiah, 
 departed not from the sins of Jeroboam. After a reign Jf^^f °^ ^^" 
 of two years he was slain in a conspiracy by Pekah, who (^5 : 23-26) 
 succeeded to the throne. 
 
 32. Pekah, King of Israel (2 K. 15 : 27, 28, 30, 31), 
 736-733 B. C. 
 
 Pekah departed not from the sins of Jeroboam, and he Pekah, king 
 was slain in a conspiracy after a reign of about three ^ (15 f 2^7^, 28, 
 years, by Hoshea (who reigned as vassal of Assyria).' 3°, 31) 
 
 33. Jotham, King of Judah (2 K. 15 : 32-38), 740-736 
 B. C. 
 During Pekah's reign over Israel, Azariah's son Jo- Jotham, 
 tham succeeded to the throne of Judah. With the ex- 1"^^^ •^"' 
 ception of the worship on the high places, which was ^^^ ' ^^'^^^ 
 still maintained, he did that which was right in the 
 sight of Jehovah ; and he built the upper gate of the 
 temple. 
 
 34. Ahaz, King of Judah (2 K. 16), 736-725 B. C. 
 Jotham was succeded by his son Ahaz, who walked in Ahaz, king 
 the way of the kings of Israel, and offered his son in J'le : f-4) 
 
 1 Twenty (v. 27) is inconsistent with the Assyrian inscriptions. 
 ' This is the effect of the cause related in 16 : 5-9. 
 221 
 
2 Kings i6 : 3 The Messages of 
 
 sacrifice to his God, after the manner of the nations, 
 
 which Jehovah drove out, and worshipped on the high 
 
 places. 
 
 He appeals (Taking advantage of the absence of the Assyrian king 
 
 whfch^r?' in the far east) Rezin, king of Aram, and Pekah, king of 
 
 duces north- jsj-^el soueht to coerce Ahaz ^ into common action against 
 
 ern Israel ' » , , . ,,..,. . , 
 
 and Aram^ Assyria, and to this end besieged him in his own capital. 
 (i6?5, 7-9 ;* But with the offer of a heavy tribute, taken from the treas- 
 ^^ ■ ""^^ ures of temple and palace, he appealed to the Assyrian 
 king, who, nothing loath, answered with an army which 
 ravaged the district of Galilee, captured Damascus, and 
 carried the population of both districts away to the far 
 east. 
 Ahaz's altar Seeing an altar which took his fancy, while in Damas- 
 (16 : 1016) ^^^ ^^ ^^^^ j^jg homage to Tiglath-pileser, Ahaz sent to 
 the priest Urijah at Jerusalem a pattern of it, with instruc- 
 tions to have one erected by his return.^ It was set up in 
 the place of the old altar, and on it were offered the public, 
 private, and royal sacrifices. 
 Heavy trib- Besides making other changes in the temple, Ahaz 
 me to Assy- ^^^ appropriated some of the temple vessels in order to 
 (16 : 17-20) secure money for the payment of tribute to Assyria. 
 
 1 Cf. 15 : 37 which puts the matter theologically. 
 
 ' This was probably intended as a compliment to Assyria. 
 
 222 
 
the Historians 2 Kings 17 : 20 
 
 35. Hoshea, King of Israel, and the Fall of the Northern 
 Kingdom (2 K. 17 : 1-6 ; 18 : 9-12), 733-721 B. C. 
 
 During the reign of Ahaz over Judah, Hoshea sue- Hoshea: the 
 ceeded to the throne of Israel, and he did that which was rk anith?" 
 evil in the sight of Jehovah, but not like his predecessors. JJJ^^gf ^^ °^ 
 The king of Assyria, discovering that he had thrown off (17 : 1-6 and 
 his allegiance, and was seeking the support of Egypt, capt- 
 ured him, took his capital, Samaria, after a siege of three 
 years,' and carried a large portion of the population away 
 to Assyria, because they obeyed not the voice of Jehovah 
 their God, but transgressed his covenant, even all that 
 Moses commanded. 
 
 ^6. Three Lessons of the Fall (2 K. 17 : 7-23, 34b-4o) First lesson: 
 
 a punish- 
 
 The exile was the divine punishment seiit upon Israel ^^^y[^°^^l^' 
 in accordance with the words of the prophets, because yersity 
 
 •^ ■* "^ (17 : 18, 21- 
 
 they had walked in all the sins of Jeroboam. 23) 
 
 Many atid divers had been their sins. Forgetful of the gracious Second les- 
 God of the olden days, they had adopted the idolatrous worship ^/"^"^ " S '^^' 
 the heathen on the high places, turned deaf ears to the warnings of sistent idol- 
 the prophets, and abandoned thetnselves to image-worship, star-wor- ^^^^ 
 ship, Baal-worship, sorcery, even to human sacrifice, jfudah also ig, 20) 
 had followed only too surely in the footsteps of Israel. Therefore 
 Jehovah cast them out of his sight. 
 
 With their old perversity, they did not fear their own God, and 
 
 ' The siege was begun by Shalmaneser IV. ; but the city was taken by 
 his great general and successor, Sargon, in 721 B. C. 
 223 
 
2_Kings 17:34 The Messages of 
 
 Third les- they would not obey his written word which promised them de- 
 son: the liverance from all their enemies, if they would fear him only — 
 consequence ,. .,,, ,• ,, 
 
 of deliberate their gracious Jehovah— and give no heed to other gods, 
 disobedience 
 
 (17 . 34''-4o) ^^^ ^^^ Za/^r History of Samaria (2 K. 17 : 24-34*, 41) 
 
 The origin To repeople the partly depopulated cities of Samaria, 
 
 Samaritans ^^ ^^"^S ^^ Assyria sent colonists from Babylon and else- 
 
 (17 : 24-28, where. But they did not know how to worship Jehovah, 
 
 the God of their new country, and their ignorance cost 
 
 them some lives, which fell a prey to the ravages of lions 
 
 sent by Jehovah. So a priest was brought back from the 
 
 deported population of Israel, to teach them the religion 
 
 of Jehovah. Thus they learned to worship Jehovah 
 
 without abandoni7ig their native worship. 
 
 The Samari- Alongside of the Jehovah worship they maintained, and to this 
 
 tan cult (17 : ^^ maintain, their old ancestral worship and practices upon the 
 
 high places on which the former inhabitants worshipped. 
 
 XII 
 
 TO THE CAPTIVITY OF JUDAH (2 Kings 18 tO 25) 
 
 I. The Events of HezekiaKs Reign (2 K. 18 to 20), 725- 
 696 B. C. 
 
 Hezekiah's During the reign of Hoshea over Israel, Ahaz's son 
 (i8°rr-8r° Hezekiah succeeded to the throne of Judah ; and he did 
 that which was right in the eyes of Jehovah, according 
 224 
 
the Historians 2 Kings 18 : 22 
 
 to all that David his father had done. He 1 emoved the 
 high places,^ and abolished all forms of image worship, 
 even such as had venerable sanction, like the brazen ser- 
 pent. Never was a king of Judah like him. He trusted 
 in Jehovah, was faithful to him, and was prospered by 
 him wherever he went. Thus, he threw off his allegiance 
 to the Assyrian king, and he also conquered the Philistine 
 city of Gaza. 
 Sennache- Sennacherib advanced against the rebellious Judah, and 
 camp^fln^'^" captured all her walled cities. In alarm for the capital, 
 (18 : 13-16) Hezekiah secured immunity from attack by humbly offer- 
 ing a very heavy tribute, for which not only the palace but 
 even the temple had to be stripped. 
 
 Judah's But on second thoughts Sen- Sennacherib sent an in- 
 
 ifto if- 37) ''^''^^"^ determined not to lose his golent letter to Hezekiah. 
 
 hold on so important a fortress as ^ • *• wi 
 
 Jl , - ... pomtmg out the 
 
 Jerusalem. He therefore sent a (19 '• Q^-^q) . 
 
 small detachment of his army to . ^^"j' °^ depend- 
 
 The Rab- secure its surrender. One of his ^"S "PO^ the promises of 
 
 shakeh's in- j^jgj^ officers, the Rabshakeh, in an his God against so resist- 
 solent de- . *' , , , . ^' 
 
 mand (18 : insolent address to certain of Heze- less a foe as the Assyrians, 
 
 17-25) kiah's officials, pointed out the folly against whom not a single 
 
 of depending either upon man or , , ^, x- u j 
 
 , . J' , „ *^ , god of any other nation had 
 
 upon their God. Egypt was but a 
 
 broken reed. And as for Jehovah ^^^^ ^^^^ t° ^^^^ those who 
 
 —how could Hezekiah expect any had trusted in them. Now 
 
 deliverance from him, when he had Hezekiah spread the letter 
 
 1 If, however, 18 : 22 is original, then this will have been part of Heze- 
 kiah's reform, which Kittel thinks possible. 
 225 
 
2 Kings i8 :23 
 
 The Messages of 
 
 His taunt 
 (i8 : 26-37) 
 
 lately robbed him of all his seats of 
 worship but one ? What match was 
 the Israelite cavalry for the Assy- 
 rian ? Besides, the Assyrian inva- 
 sion had the direct sanction of Je- 
 hovah. 
 
 Hezekiah's officials asked the 
 Rabshakeh to speak in Aramaic, 
 because it was unfamiliar to the 
 Jews who manned the walls. With 
 a coarse threat he refused, and 
 went on, as before, in Hebrew, to 
 intimidate the people into disbelief 
 in Hezekiah and in his assurance of 
 victory through Jehovah. Submis- 
 sion, he said, would mean comfort 
 —first in their own land, and then 
 in the better land to which he 
 would take them. Nothing was 
 more ridiculous than to believe in 
 their God. Had the gods of other 
 nations — Aram, for example — 
 saved those who fondly trusted 
 them, from Assyria's strong arm ? 
 No more would Jehovah save Jeru- 
 salem. 
 
 before Jehovah in his tem- 
 ple, and earnestly prayed 
 him to rebuke the blasphe- 
 mous insolence of Sen- 
 nacherib. In very truth, he 
 was the God of all — the liv- 
 ing and the only God : the 
 gods of whose destruction 
 the Assyrians boasted were 
 no gods. Let Jehovah but 
 interpose, he prayed, to 
 save his people, and the de- 
 liverance would convince 
 the world that he was the 
 only God. 
 
 Then Isaiah sent Heze- 
 kiah the message that his 
 
 prayer had been 
 (19: 20, 32- 
 
 35) heard. 1 He as- 
 sured him in the 
 name of Jehovah that it 
 would not come to a siege ; 
 
 1 Here are interpolated two oracles, a taunt song (21-28) in verse, and a 
 sign (29-31) in prose. The following is the substance of the song: 
 
 With scornful laughter Zion's daughter greets thee, 
 Thee who hast blasphemed Israel's holy God. 
 Proudly thou boastest no land can resist thee : 
 Though all the while thou art but Jahweh's tool. 
 Working his ancient purpose on the nations. 
 226 
 
the Historians 
 
 2 Kings 20 : 6 
 
 Isaiah's con- In dire distress, the king sent his 
 fident proph- sorrowful officials to Isaiah the 
 nacherib ' prophet, with the request that he 
 retires ; and would intercede with his God : per- 
 sfvedii™-'^ chance he would hearken to him. 
 1.9a, 36, 37) Nor was he disappointed. In the 
 name of Jehovah, Isaiah bade them 
 not fear the blasphemous words of 
 Assyria : the king would hear a 
 rumor which would cause him to 
 return to his own land, and there 
 he would be slain. And so it came 
 to pass : for at the rumor of the ap- 
 proach of the Ethiopian king, he 
 departed from Libnah which he 
 was besieging and returned toNine- 
 veh, where he was slain by his sons. 
 
 for the Assyrian king would 
 return by the way that he 
 came. Jehovah would defend 
 the city /or his o'W7i and Da vid''s 
 sake. And so it came to 
 pass : for (by a pestilence) 
 the angel of Jehovah slew 
 great numbers of his army 
 (and he retired to his own 
 land). 
 
 Hezekiah's Hezekiah, sick unto death, sought Jehovah with tears 
 
 recovery 
 (20 : i-ii) 
 
 sickness and ^^ remember the sincerity of his past, and dehver him. 
 For answer, the prophet Isaiah brought a message from 
 Jehovah that in three days he would recover, and that his 
 life would be lengthened by fifteen years ; and it was so. 
 By the application of figs, the boil was healed and he re- 
 Yea, all thy doings are before mine eyes, 
 And for thy rage and insolence I'll tame thee — 
 Hook in thy nose and bridle in thy lips — 
 And bring thee back the very way thou camest. 
 
 And this shall be the sign : After two years of devastated fields, in the 
 third ye shall sow and reap and eat ; and the Jews that are left in Jerusalem 
 shall again strike root and bear new fruit. The zeal of Jehovah shall accom- 
 phsh this. 
 
 227 
 
2 Kings 20 : 7 
 
 The Messages of 
 
 Babylonian 
 embassy ; 
 Isaiah's 
 prophecy 
 (20 : 12-19) 
 
 Hezekiah's 
 building 
 operations 
 (20 : 20, 21) 
 
 covered. To reassure Hezekiah's faith in his speedy recovery, 
 Isaiah, in the name of Jehovah, gave him his choice of a sign; and 
 the sign came to pass.i 
 
 Merodach Baladan, king of Babylon, sent an embassy 
 to Hezekiah to congratulate him on his recovery ; ' and 
 Hezekiah showed them his numerous treasures. Then 
 Isaiah seized the occasion to prophesy, in the name of 
 Jehovah, that all those treasures would one day be carried away 
 to Babylon and that some of the Judaean princes would one day 
 be eunuchs of the Babylonian king.^ These Stern words 
 Hezekiah listened to with resignation, in the assurance 
 that there would be peace so long as he lived. 
 
 Hezekiah built the pool of Siloam and by a subterranean 
 conduit * secured for Jerusalem a water-supply unassail- 
 able in war. 
 
 1 The sign is here belated, as the recovery is already a fact (v. 7). In 
 Isa. 38 : 7 it is simply a miraculous sign ; here, by the choice, the miracle is 
 enhanced. 
 
 2 Ostensibly ; but in reality, doubtless, to solicit Judah's aid in a revolt 
 from Assyria. 
 
 3 In this form, the prophecy could hardly be original. With the substitu- 
 tion, however, of Assyrian for Babylonian, we may have an approximation 
 to the original prophecy. 
 
 * From this tunnel is supposed to come the famous inscription discovered 
 in 1880, though both tunnel and inscription might be a little earlier (of. Isa. 
 8:6). 
 
 228 
 
the Historians 2 Kings 21 126 
 
 2. Manasseh, King of Judah (2 K. 21 : 1-18), 696-641 
 
 B.C. 
 
 Hezekiah was succeeded by his son Manasseh, who did Manasseh oi 
 hideous evil in the sight of Jehovah. He undid hisjdoiatry '^ 
 father's reformation, adopting, as did Ahab, the Baal ^^^ • ^"9) 
 worship with its heathen symbols, and star worship — even 
 building altars to the heavenly bodies in the temple courts ^ 
 of Jerusalem, the city chosen of Jehovah. He sacrificed 
 his son, dealt in sorcery, and through his idolatry led the people 
 into hideous disobedience to Jehovah's ancient laws, which if obeyed 
 wotdd have saved them from exile. 
 
 Prophetic voices were lifted up in protest. This fearful Prophetic 
 
 iniquity, they said, would involve Jerusalem and Judah in fear- fhreafof"^ 
 ful doom — even the relentless doom of Samaria and the dynasty of ^'^^'^ 
 Ahab : spoliation, exile, abandonment. But those honest VOiceS 
 
 were stifled by cruel persecution. 
 
 3. Amon, King of Judah (2 K. 21 : 19-26), 641-639 B. C. 
 
 Manasseh was succeeded by his son Amon, who did Amon oi 
 that which was evil in the sight of Jehovah, like his {^^^^ 26) 
 father Manasseh, and walked in his idolatrous ways. 
 So he was slain in a conspiracy by his servants, who were 
 in their turn promptly slain by the people. 
 
 * In the two courts a post-exilic hand is evident. There was strictly only 
 one court in Solomon's temple ; the " other " is the palace court, i K. 7 : 8, 
 cf. 2 Chr. 4 : 9. 
 
 229 
 
2 Kings 22 : i The Messages of 
 
 4. Josiah, King of Judak (2 K. 22 : i to 23 : 30), 639-608 
 B.C. 
 
 Josiah of Amon was succeeded by his son Josiah, who ascended 
 
 finding' of^^ the throne in his eighth year. He did that which was 
 the book of ^{g^f (fi fjie sight of Jehovah, as did David, setting him- 
 (22) self in his eighteenth year to restore the temple, which (in 
 
 the last two reigns) had fallen into disgrace and disrepair. 
 In the course of the repairs a momentous discovery was 
 made, no less than the Book of Deuteronomy,^ found by 
 Hilkiah the priest. As the king reflected on the people's 
 disobedience to its statutes, and read the threats pro- 
 nounced thereon, he hastened, in sorrow and fear, to con- 
 sult the will of Jehovah. Huldah the prophetess, to whom 
 his messengers went for counsel, answered in the name of 
 Jehovah that the threats of the book would assuredly be fulfilled 
 upon city and people, for against their idolatry and apostasy Jeho- 
 vah's unqzietichable anger would be kindled ; but fosiah, for his 
 tenderness of heart, would be spared the impending doo?n. 
 
 Josiah's ref- The moment was critical ; so the king gathered the 
 and passover pcople of Judah and Jerusalem together ^ — priests, proph- 
 ^4? 25' 15-23) ^ts, elders, all; and king and people solemnly pledged 
 themselves to a covenant with Jehovah on the basis of the 
 book. Proceeding at once to a radical reform of the wor- 
 ship, he cleansed the temple of all the vessels that had 
 
 » At least, the legal part : cf. pp. 87, 88. 
 
 ' Some suppose that Josiah seized the opportunity of the passover to 
 gather the people together (21-23). 
 
 230 
 
the Historians 2 Kings 23 : 21 
 
 been used in the worship of Baal, Ashtoreth,^ and the 
 heavenly bodies, tore down the haunts ^ of the immoral 
 worship of Jehovah, and abolished the idolatrous priest- 
 hood of the high places, allowing the priests, however, to 
 share, if not in the service, yet in the revenues of the Jeru- 
 salem priests. He did away with the human sacrifices 
 offered to Jehovah as king,^ and destroyed all traces of 
 the sun worship in which his predecessors had indulged, 
 and of the idolatrous worship of Solomon. He also abol- 
 ished sorcery of all sorts in accordance with the injunctions 
 of the newly discovered book,'' and there was no king like 
 him. He destroyed Jeroboam's famous sanctuary and 
 altar at Bethel. The bones of the calf-worshippers he took out of 
 their tombs and burnt upon the altar, but he spared the tomb 
 of the prophet who had foretold the destruction of the altar at 
 
 Bethel^ Similarly stern measures he adopted toward all 
 centres of the idolatrous worship. Then in accordance 
 with the injunctions of the Book of the Covenant,^ he cel- 
 
 1 The same word (askerah) as is used in v. 6 to signify the idolatrous 
 wooden pole. Here (v. 4) it seems to be used to signify a goddess, though 
 the existence of a goddess Asherah is disputed. It may be due either to 
 a misunderstanding of asherah in its ordinary sense, or to confusion with 
 Ashtoreth. 
 
 2 Or — by a conjectural reading — garments for the immoral worship (v. 7). 
 
 3 The consonants, m 1 k are those of the word " king," a title of Jehovah. 
 The vowels molek are intended to suggest the word bosheth, shame : of. p. 
 162. *Dt. 18: ir. s I K. 13. 
 
 • Such is now properly its name after the covenant has been made, v. 3 ; 
 to be distinguished from the older book (Ex. 20 : 22 to 23 : 33) of the same 
 name (Ex. 24 : 7). 
 
 231 
 
2 Kings 23 : 22 The Messages of 
 
 ebrated in Jerusalem a great passover festival, the like of 
 which had never been held before. 
 
 The doom of But the reformation of yosiah could not wipe out the crimes of 
 >hf ^ '"^^' ■^^^^'2'jjM. They remained still unatoned, and for them jferusalem 
 (23 : 26-28) the chosen must be rejected, and fudah must go i?ito exile like Israel 
 before her. 
 
 The death of At last Josiah was slain in battle on the plain of Jezreel, 
 
 /2°3T29, 30) fi?h^^"g ' against Pharaoh Necho of Egypt, who had taken 
 
 advantage of the approaching collapse of Assyria to 
 
 march north with intent to wrest her western empire 
 
 from her. 
 
 5. Jehoahaz, King of Judah (2 K. 23 : 31-34), 608 B. C. 
 
 Jehoahaz of Josiah was succeeded by his son Jehoahaz, who did that 
 {^tf^^x.-xi.) "^hich was evil in the sight of Jehovah. He was taken 
 as Pharaoh's prisoner to Egypt, where he died.'' His land 
 was put under tribute, and his brother Eliakim was set 
 on the throne by Pharaoh, who changed his name ^ to Je- 
 hoiakim. 
 
 6. Jehoiakim, King of Judah (2 K. 23 : 35 to 24 : 7), 
 
 608-597 B. C. 
 
 To secure tribute for his Egyptian lord, the new king 
 had to assess his people according to the value of their 
 
 1 Either as vassal of Assyria, or perhaps on his own account. 
 ' Cf. Jer. 22 : 10-12. 
 
 5 To mark him as his vassal? Cf. 24 : 17. 
 232 
 
tJic Historians 2 Kings 24 : 17 
 
 land. He did that which was evil in the sight of jfehovah. Jehoiakim 
 When Nebuchadrezzar, king of Babylon, broke the power his i^bei- ' 
 of Egypt, Jehoiakim voluntarily tendered his submission, s^o^'of"^^' 
 But in three years he rebelled ; and Tudah was invaded Judah (23 : 
 
 35 to 24 : 7) 
 
 by bands of peoples both near and far in accordance with 
 
 yehovah's fateful purpose proclaimed by the prophets. Despite 
 her initial success against them, Judah was swiftly hastening 
 to the doom of exile, in chastisement for the sins of Manas s eh and 
 for the innocent blood that he had shed. 
 
 7. Jehoiachin, King of Judah (2 K. 24 : 8-16), 597 B. C. 
 
 Jehoiakim was succeeded by his son Jehoiachin, w/^^ a?/^ Jehoiachin 
 
 that which was evil in the sight of Jehovah. (In consequence first depor- 
 
 of his father's revolt), a Babylonian army laid siege to J^^^^s-ie) 
 Jerusalem. After a reign of three months, Jehoiachin 
 with his court surrendered, and they were carried away to 
 Babylon, along with seven thousand trained warriors, one 
 thousand artisans, and the most prominent of his subjects, 
 with vessels and treasures of temple and palace.^ 
 
 8. Zedekiah, King of Judah (2 K. 24 : 17 to 25 : 21), 
 597-586 B. C. 
 
 On the throne of Judah Nebuchadrezzar set Jehoiachin's Zedekiah 
 uncle, a son of Josiah, changing his name from Mattaniah f^^^^^^^^-) 
 
 * Vv. 13, 14 are a later parallel to 15, 16, more interested in the temple, 
 but not wholly unhistorical (cf. Jer. 27 : 18-22), though the numbers are 
 higher. 
 
2 Kings 24 : 19 
 
 The Messages of 
 
 Zedekiah's 
 rebellion ; 
 the fall of 
 Jerusalem; 
 second de- 
 portation 
 (24 : 20b 
 to 25 : 21) 
 
 to Zedekiah. He did that which was evil in the sight of yeho- 
 vah, his wickedness being the penalty that Jehovah in his wrath 
 sent upon Judah, to prepare the way for exile. 
 
 Zedekiah rebelled. Nebuchadrezzar with a great army 
 came to reduce the capital. Siege and famine did their 
 worst ; and in a year and a half the city fell. The king 
 and his warriors fled. The king was taken in the neigh- 
 borhood of Jericho. His sons were slain before his eyes. 
 Then he was blinded and carried to Babylon. A month 
 afterward the city was set on fire. Temple, palaces, 
 houses, one and all, were burned and the walls levelled 
 with the ground. All but the poor were carried into cap- 
 tivity, and with the captives went the numerous and costly 
 vessels of the temple. Prominent priests and other ofifi- 
 cials were taken to Riblah on the Orontes, and executed. 
 Thus did the exile of Judah become a fact. 
 
 Gedaliah, 
 governor 
 of Judah, as- 
 sassinated 
 (25 : 22-26) 
 
 9. Gedaliah, Governor of Judah (2 K. 25 : 22-26) 
 
 Over those who were left in the land, Nebuchadrezzar 
 astutely appointed a native governor, Gedaliah, who * was 
 convinced that safety lay in submission to the Babylonians. 
 But in a short time he and his supporters were slain in a 
 conspiracy by Ishmael, a Jewish prince. In fear of Baby- 
 lonian vengeance, the people fled to the ever ambiguous 
 and futile friendship of Egypt. 
 
 Like Jeremiah. 
 
the Historians 2 Kings 25 : 30 
 
 10. JehoiachifCs Elevation (2 K. 25 : 27-30), 561 B. C. 
 
 The advent of Nebuchadrezzar's successor, Evil-mero- Jehoiachin's 
 dach, in 561 B. C. marked a new attitude toward the Jews, (25T27°-3o) 
 and was, as it were, the harbinger of the return. After 
 thirty-seven years of captivity, King Jehoiachin was ac- 
 corded the first place among the captive kings at court, 
 and continued to receive marks of royal favor as long as 
 he lived. 
 
 235 
 
THE PRIESTLY HISTORIANS 
 
THE PRIESTLY HISTORIANS 
 
 THE PRIESTLY NARRATIVE OF THE HEXATEUCH 
 
 The hope of the Hebrews was hard to slay. They took An impetus 
 with them into exile prophetic assurances that they would fJIiTto^hV 
 be brought back again to their own land, and they had uai^Jj-actice 
 those assurances repeated and confirmed by other proph- 
 ets in the exile. So real was that hope that long before 
 the exile was half over, Ezekiel ^ drew up a programme of 
 worship, resting doubtless upon past usage, for the guid- 
 ance of the restored community. Here we see not indeed 
 the rise, but the growing prominence of priestly interests. 
 The people could no longer be a nation ; they determined 
 to be a church. For good and for evil, the place once 
 taken by the prophet in the guidance of life was now taken 
 by the priest. 
 
 The impulse thus given by memory and hope to the That study 
 study and elaboration of the law naturally received fresh Tge/by^he 
 strength when the return from exile was actually con- hSory a^fter 
 summated and worship begun. In course of time it gave the return 
 
 1 40 to 48. 
 
 239 
 
Priestly History The Messages of 
 
 rise to a great body of legal literature— all of the Hexa- 
 teuch that is left after deducting the prophetic strata, and 
 the Book of Deuteronomy which is, in the main, also legis- 
 iation. There can be no doubt that all this part of the 
 Hexateuch is, in its present form, post-exilic. It im- 
 proves upon Deuteronomy ^ in sharply distinguishing, as 
 Deuteronomy fails to distinguish, between priests and 
 Levites ; its statutes which are to be " everlasting," in some 
 cases contradict Ezekiel's programme, and must therefore 
 be later than that ; and it implies a view of the impor- 
 tance and origin of ritual which is not only not held, but 
 is in some cases almost in express terms repudiated by 
 pre-exilic prophets. 
 It expressed Now this great body of legal literature has come down 
 effort W^^ to us in the main in historical form. The laws are con- 
 write the nected with the revelation on Sinai, and introduced by the 
 
 history of •' 
 
 the origin of phrase "Jehovah spake unto Moses, saying." This quasi- 
 racy ^°^ historical spirit took one step further and created a 
 priestly account of Israel's early history down to the con- 
 quest ; but the extremely meagre notices of both the pre- 
 Mosaic and the post-Mosaic age, coupled with the aston- 
 ishing and altogether disproportionate copiousness of the 
 
 J So Deuteronomy shows familiarity with the prophetic history (JE) but 
 not with the priestly, which would be strange if it were already in existence. 
 Dt. (i : 24) like JE (Num. 13 : 23) only sends the spies to Eshcol in S, 
 Canaan; P (Num. 13 : 21) sends them to the extreme north. So Dt. (11 : 6) 
 like JE (Num. 16) knows only of the rebellion of Dathan and Abiram. 
 Korah is peculiar to P. 
 
 240 
 
the Historians Priestly History 
 
 description of the legislation of Moses, make it quite cer- 
 tain that for the author legislation was the chief thing. 
 In other words the narrative does not even purport to 
 be a history of Israel, but rather of the origin of Israel's 
 religious institutions, which for the post-exilic age were 
 almost the all in all. 
 
 It is only with the distinctly narrative elements that we But the in- 
 are here called upon to deal ; and to appreciate them truly priStiy nar^ 
 we must remember the spirit in which they were written, J^V^^^ ^^^^1°* 
 and not seek from them more than they were intended to torical 
 give. History they are not ; for that we look elsewhere. 
 There is nothing of that romantic element which invests 
 the prophetic narratives of the Hexateuch with such 
 charm. Consider how bald, as history, would be the 
 statement of Genesis 19 : 29 which is all that the priestly 
 narrative tells us of the tragedy of Sodom, " when God 
 destroyed the cities of the Jordan circle, God remembered 
 Abraham, and sent Lot out of the midst of the overthrow, 
 when he overthrew the cities in which Lot dwelt." When 
 the priestly narrative is historically the most improbable, it 
 will usually be found that there is a legislative element 
 not only latent, but explicit. The most notable illustra- 
 tion of this is the story of the war with Midian in Num- 
 bers 31, where the extravagance of the detail is admitted 
 by Dillmann to deviate so seriously from historical prob- 
 ability that the fact must have been for the author second- 
 ary in importance to the law governing the distribution of 
 241 
 
Priestly History The Messages of 
 
 booty, which he links with the fact.^ There are passages 
 even in the patriarchal stories where this author aban- 
 dons his brief, dry notices for a detailed story ; but these 
 very occasions are significant of his temper and attitude. 
 An example is the story of the covenant with Abraham 
 (Gen. 17). Repeated emphasis is laid on the " everlast- 
 ing covenant" which has so much more pictorial a setting 
 in the corresponding Jehovistic story of Genesis 1 5 ; but 
 the significant thing is that here the covenant is indissol- 
 ubly linked with circumcision, one of the " signs " of the 
 peculiar people. The chapter might as fittingly be en- 
 titled " The law of circumcision " as " The covenant with 
 Abraham." Similarly the story of Abraham's purchase 
 of the cave of Machpelah is told with an unusual wealth 
 of interesting detail, in order to prove Abraham's title to 
 a lot in the land which was afterwards to be the posses- 
 sion of the theocratic people. 
 It idealizes Considering the brevity of the priestly pre-Mosaic his- 
 ignorin^g S ^'^''7' i^ would perhaps not be fair to deduce much from 
 scandal jtg silence, especially as there are indications that the nar- 
 rative must once have been longer than it now is in the 
 completed Hexateuch. But it is not without interest, and 
 may not be without significance, that it ignores all scandal 
 in the patriarchal narratives, just as we have seen that 
 the Elohistic document often endeavored to soften mor- 
 
 1 Num. 31 : 27 (see p. 161). See also the budding of Aaron's rod, Num. 
 17. 
 
 242 
 
tJic Historians Priestly History 
 
 ally objectionable traits or to give them a different turn. 
 While, for instance, the priestly narrator has nothing to 
 say of the expulsion of Hagar and Ishmael, it is he who 
 tells us that Isaac and Ishmael buried their father/ More 
 striking still is his treatment of the departure of Jacob for 
 Mesopotamia, which in this document is called Paddan- 
 aram. Here Jacob is not fleeing from the vengeance of 
 the brother whom he has deceived, but is sent by Isaac 
 to take a wife of his own kinsfolk.^ It is of a piece with 
 this that on Jacob's return he and Esau only separate 
 " because their substance was too great for them to dwell 
 together." ^ 
 
 There is no place, of course, for distinctively priestly in- Marked 
 terests until the legislation is reached ; but how predom- of^^Sy^ 
 inant those interests were for the author of the priestly e"'^en"n%rdi- 
 narrative may be most strikingly seen by a comparison nary narra- 
 of allusions or incidents related here with their parallels 
 in the earlier prophetic histories. Aaron, for instance, is 
 very prominent in the story of the plagues. In the Elo- 
 histic document, they come when Moses stretches out 
 his hand or his rod at the command of Jehovah ; * in the 
 priestly narrative, Jehovah says to Moses, "Say unto • 
 
 Aaron, ' stretch forth thy hand ' or ' thy rod.' " ^ In the 
 older story of the conquest, it is Joshua who apportions 
 the land ; ' in the priestly story, he is not only associ- 
 
 1 Gen. 25 : 9. 2 Gen. 28 : 1-9. ^ Gen. 36 : 7. 
 
 4 Ex. 9 : 22 ; 10 : 12, 21. ^ Ex. 8 : 5, 16. ^ Josh. 18 : 10. 
 
 243 
 
Priestly History The Messages of 
 
 ated with Eleazar the priest, but is named after him.^ On 
 a greater scale, nothing is so instructive as a comparison 
 of the secular rebellion of Dathan and Abiram in the 
 prophetic narrative with the religious rebellion of Korah 
 in the priestly narrative (Num. i6, 17), which even of- 
 fers two versions of that rebellion. In one view, it is an 
 attack upon the rights of the tribe of Levi ; ^ in another, 
 it is an attack of the Levites on the exclusively priestly 
 rights of the sons of Aaron.^ 
 The priestly This leads us to the remark that the priestly document, 
 from mTrV^ though it is convenient and not unfair to treat it as a 
 hlnd°'k unity, is, like the prophetic documents, not the work of a 
 represents a single author but of a school, and represents a movement. 
 
 movement ,. . , , in- i , 
 
 Many mmds were at work upon the all-important problem 
 of worship, and the legislation naturally underwent modifi- 
 cation and development.'* The older stratum, for example, 
 represents only the high priest as anointed ; ^ the later, the 
 other priests as well." The section on the altar of incense ^ 
 — clearly at variance with the original section (Ex. 27 : 1-8) 
 which implies the existence only of the brazen altar — is 
 only one of many later additions. The most striking proof 
 . of the late date up to which these successive revisions were 
 
 undertaken is seen in the fact that the Greek transla- 
 tion of Exodus 35 to 40, which cannot be earlier than the 
 
 1 Num. 34 : 17 ; Josh. 14 : i. ^ Num. 16 : 3. 3 16 : 10. 
 
 * The later sections are printed in the paraphrase at the foot of the page. 
 *Ex. 29 : 7. ' Ex. 28 : 41. '' Ex. 30 : i-io. 
 
 244 
 
the Historians Priestly History 
 
 third century B. C, implies in numerous details quite a 
 different Hebrew text and arrangement from that which 
 we have. Clearly at that time there was no absolutely 
 fixed text of the passage, and this long repetition of 
 Exodus 25 to 29 with its expansions and explanations, 
 proves that the section is itself later than that which it 
 expands. 
 
 The literary characteristics of the priestly document, itscharac- 
 both in its historical and legislative elements, are so strik- order*^^ ' 
 ing as to be easily detected, after a very little practice, 
 even in the English translation. One of the most notable 
 — admirably illustrated in the first chapter of Genesis — is 
 its sense of order and system. The days of creation are 
 marked by a fine sequence. Here it is majestic ; often it 
 tends to be mechanical. This almost evolutionary sense 
 of order is suggested in another important sphere by the 
 three stages of revelation, which are marked by corre- 
 sponding changes in the divine name. Before Abraham, 
 God is simply God, Elohim ; between Abraham and 
 Moses, the bare idea of godhead gives place to the idea 
 of power, and he is El Shaddai ; in the third and latest 
 stage, he reveals himself to Moses as a god of grace, 
 'Jehovah. There is a similar sequence in the idea of the 
 covenant. The first covenant is made with Noah, and its 
 sign is the rainbow (Gen. 9). The second is made with 
 Abraham, and its sign is circumcision (Gen. 17). Later, 
 the Sabbath is spoken of as a covenant, and the sign of 
 245 
 
Priestly History The Messages of 
 
 the covenant.* The love of system is further seen in the 
 arrangement of the patriarchal period into ten " gener- 
 ations," beginning with the heavens and the earth and 
 ending with Jacob. Sometimes this tendency degenerates 
 into artificiality, as in the distribution of Jacob's children 
 in Genesis 46, which makes up the number 70 by includ- 
 ing Joseph's sons, gives each of the wives twice as many 
 children as their respective handmaids, and defies the 
 earlier prophetic narratives by assigning to Reuben four 
 sons instead of two, and to Benjamin, the youngest, no 
 less than ten, two of whom are regarded by i Chronicles 
 8 : 3, 4 as his grandsons, and one by the Greek version of 
 Chronicles even as a great-grandson. 
 Precision. The zeal for precise statement naturally leads to much 
 repetition. A most extraordinary illustration is to be 
 found in Numbers 7, where six verses are repeated twelve 
 times. It is impossible to imagine the prophetic authors 
 writing in this way ; the legal mind is obviously here at 
 work. Another phase of the same tendency is the fond- 
 ness for accurate numbers, dates, and measurements. It 
 is the priestly writer who twice gives the numbers of the 
 various tribes ; who gives the ages of the antediluvians ; 
 
 1 Ex. 31 : 16, 17. It does not seem safe, however, to refer this to the 
 covenant at Sinai, which is not distinctly mentioned in this document ; but 
 see Lev. 26 : 45. (It may have originally had a place, and been omitted by 
 the redactor of the Hexateuch.) Nor yet is there warrant for assuming that 
 it is the sign of a covenant made with Adam ; no such covenant is recorded. 
 There is further the covenant of an everlasting priesthood made with 
 Phinehas, as a reward for his defence of Jehovah's honor. Num. 25 : 13. 
 246 
 
the Historians Priestly History 
 
 who tells us not only the year and the month but the very 
 day of Noah's life on which the flood came, how old Abra- 
 ham and Ishmael were when they were circumcised, and 
 Moses and Aaron when they appeared before Pharaoh.^ 
 Indeed — as we have seen — it is usually the priestly chronol- 
 ogy that weakens the credibility of a prophetic incident, 
 which, without that chronology, would be quite probable ; 
 for example, Abraham's denial of his wife. It is this 
 source, too, which gives such elaborate measurements for 
 the tabernacle and its furniture, and even for Noah's ark. 
 With the strangest precision, it tells us that the waters of 
 the flood prevailed fifteen cubits above the high mountains." 
 
 Clearly the priestly school has travelled a long way from An exalted 
 the easy and picturesque freedom of the prophetic histo- S God!'°° 
 rians. Yet there is gain as well as loss. The loss in ro- 
 mantic and historic interest has been accompanied by a 
 purer and severer, if in some ways less attractive, theology. 
 The idea of God is now completely freed from its primi- 
 tive and mythical elements. His glory can be compared 
 to nothing but devouring fire.^ To describe him as walk- 
 ing in a garden in the cool of the day would be inconceiv- 
 able. He is high and lifted up above earth and heaven. 
 He has but to speak and things are. The first chapter of 
 Genesis shows how nobly even men whose interests were 
 very largely ritual, could think of God. It is a stately 
 prose-poem which ushers us into the mysterious presence 
 of a God of awful majesty. 
 
 * Ex. 7:7. "^ Gen. 7 : 20. • Ex. 24 : 17. 
 
 247 
 
In the following section bold-faced type represents 
 the work of the priestly historians ; smaller bold-faced type 
 represents later additions. 
 
 248 
 
II 
 
 THE ORIGIN OF THE THEOCRACY (GcnCSis tO 
 
 Joshua) 
 
 1. History before Moses (Genesis) 
 
 Out of the primeval chaos, God, by the word of his Man the 
 almighty power, created an ordered world. Stage by gS?" ?rea- 
 stage he fitted it for the living creatures he should ^'°" Ij ' ^ *° 
 create, and every stage was divinely perfect. Then he 
 created the living things to people sea and sky and earth. 
 But last and noblest, and crown of all, was man, whose 
 coming marked a new departure. For God made him 
 to share in the divine nature and destined him to over- 
 come the world,' living in peace with the creatures upon 
 the fruits of the earth. God's work was now finished, 
 and it was all divinely fair. So on the last day of his 
 great creation week he rested and thus established for 
 ever the sanctity of the Sabbath. 
 
 From Adam to Noah, the hero of the Flood — a space The ten 
 of over fifteen hundred years — there were but ten gen- vians (5" i- 
 erations, for in those ancient days the span of life was ^^' 30-32) 
 exceeding long. For the most part, however, each 
 generation was shorter than that which went before,* 
 
 1 Primarily, of course, in the material sense ; there may be an unconscious 
 suggestion of the larger and deeper meaning. 
 
 2 So the Samaritan text. 
 
 249 
 
Genesis 5 : 24 , The Messages of 
 
 though Enoch, for his perfect walk with God, was priv- 
 ileged not to see death at all. 
 God's pur- Now the world had grown corrupt; only one man, 
 st°ro \°he^' Noah, lived righteously. So God, in holy wrath, deter- 
 world for its mined to destroy that sinful world by bringing upon it 
 sin (6 : 9-22) ^ fjQQjj^ But with righteous Noah he made a covenant 
 of mercy, and instructed him against the day of the 
 Flood how to save himself and his family and to pre- 
 serve of every living species a male and female for the 
 world to be. 
 The Flood By his obediencc and faith, Noah was saved and all 
 (7 : 6 to 8 : ^jjg living creatures that were with him in the ark. For 
 God remembered him and them, and caused the waters 
 to decrease which had prevailed for one hundred and 
 fifty days, so that, on the anniversary of the coming of 
 the Flood, he and they went forth. 
 God's cove- They went with the blessing of God, which conveyed 
 nant with ^he old right of dominion over the world. To this he 
 17, 28, 29) added the right to partake of flesh as well as fruit, for 
 food. Of the blood of the animals slain, men might not 
 partake ; for that, as the symbol of life, was God's. 
 Still more sacred was the blood of man ; for he was 
 made in God's image, and the shedding of his blood 
 must be avenged by man. Thus God made his first 
 covenant with man, and with every living thing, never 
 again to destroy them or the earth by a flood ; and of 
 this covenant, the rainbow is for all time the sign and 
 pledge. 
 
 ^ This section is divided almost equally between P and J. 
 250 
 
the Historians Genesis 17:6 
 
 From Noah sprang the three great groups of peoples, Descendants 
 the Japhetic in the north, the Hamitic in the south, and t^^lf^^l"^ " 
 greatest of all, the Semitic. ^\li^lz'A 
 
 For to the Semites belong the Hebrews. Now in the Descendants 
 ten' generations from Shem to Terah, the father of °j ^^.^^^^^g) 
 Abram, the span of human life grew shorter and shorter, 
 as before the Flood. 
 
 Terah's clan migrated from Ur of the Chaldees tow- Migration of 
 ard Haran. Afterward Abram, with wife and nephew ^^'^^^^^^\ ' 
 and a great company, went on to Canaan, where they J^: 4, 5; 13: 
 settled — uncle and nephew apart.^ 
 
 As Sarai, his wife, was barren, she gave Abram her Birth of ish 
 Egyptian maid Hagar, who bore him Ishmael. ^^1^5) ' ' ^' 
 
 When Abram was old, God, revealing himself as El The coye- 
 Shaddai, made with him a covenant to be valid for all Abram'Ji;) 
 time, promising him the land of Canaan, descendants 
 exceeding many — among whom should be kings — and 
 
 1 So LXX. 
 
 2 Ch. 14 (Abram the warrior, blessed by Melchizedek). In a campaign 
 of four mighty kings from the east against a rebellious conspiracy 
 in the Jordan valley, Lot, Abraham's nephew, was carried cap- 
 tive. Whereupon, warrior like, Abram started in pursuit with 
 certain confederate chiefs, and recovered both the prisoners and 
 the spoil. On his return he received the blessing of the king of 
 Jerusalem, priest of God most high, and in gratitude he gave to 
 God, in the person of his priest, a tenth of the recovered spoil ; 
 the rest he nobly restored to its owner, refusing with solemn 
 oath to appropriate it to himself. (Linguistic and other marks make 
 it certain that this curious chapter, round which a controversy has waged, 
 is, in its present form, late. Some, however, at any rate, of its characters 
 are certainly historical, and it may contain historical material.) 
 
Genesis 17:7 The Messages of 
 
 that he would be their God. The sign of the covenant 
 was to be infant circumcision, obligatory on every male. 
 Sarai, too, aged though she was, should bear Isaac, the 
 son of the promise. Abram's hopes for Ishmael would 
 indeed be fulfilled ; he was destined to be the ancestor 
 of twelve tribes ; but it was with Isaac that the cove- 
 nant would be established. In token of the covenant, 
 the names of Abram and his wife were changed. In 
 that same day was Abraham circumcised, with all the 
 males of his household, according to the divine com- 
 mand. 
 The deliver- God remembered Abraham, and for his sake saved 
 u^g! 29/ °' Lot when he overthrew the cities of the Jordan circle. 
 The birth Faithful to his promise, God gave Abraham a son 
 ^aV-^T^ 1 through Sarah, and Abraham, faithful to the obligation 
 
 of the covenant, circumcised him. 
 The pur- On Sarah's death, the Hittites generously offered the 
 
 MaSpeiah pfi^cely Abraham his choice of a burying-place from 
 (23) among their own. With gratitude he waived their 
 
 offer, for he could not use an alien grave ; but he pur- 
 chased from them a certain field and cave in Hebron, 
 thus winning in the promised land ground he could 
 legally call his own. 
 The death In this cave, where he buried Sarah, he was himself 
 ^t^^^^^^r buried by Isaac and Ishmael, having died in a good old 
 
 age ; and after his death, God blessed Isaac his son. 
 The de- Ishmael became the ancestor of twelve tribes, accord- 
 
 STs'^Iel ing to the divine promise.^ 
 
 (25 : 12-17) ^ Vv. I and 2 are each divided equally between J and P. * 17 : 20. 
 
 252 
 
the Historians Genesis 35 : 26 
 
 Isaac married Rebekah of Paddan-aram, and not till Thede- 
 after twenty years did she bear him sons, Esau and 5saac^(2?:°' 
 Jacob. 19. 20. 26b) 
 
 To the grief of his parents, Esau married Hittite ,?f^^> H'^- 
 
 ** '^ ' tite wives 
 
 women. (26 : 34, 35, 
 
 But Jacob must not thus err. So Isaac sent him to ^^ * "^^1 
 Rebekah *s former home for a wife with the prayer that to^?addVn"^ 
 El Shaddai would continue upon him the blessing ^J^J" ^^^ = 
 vouchsafed to Abraham. Esau, now seeing the mis- 
 take of his own marriage, took to wife a granddaugh- 
 ter of Abraham. 
 
 After his sojourn in Paddan-aram, Jacob came with Returns to 
 his wives, his children, and his substance to Shechem ^^xo^^^^l) 1 
 in Canaan. 
 
 The son of the prince of that district sought through The 
 his father the hand of Jacob's daughter whom he had ^^^^^^' °^ 
 ravished. Her brothers, indignant, guilefully consent- chemites 
 ed to intermarriage between the clans, on condition of 
 circumcision. The Shechemites accepted these terms ; 
 but the sons of Jacob soon rose, slew all the males, and 
 plundered the city, for the wrong done their sister. The 
 neighboring cities were too panic-stricken to pursue. 
 
 At Bethel, God, revealing himself by his old name ofTherevela- 
 El Shaddai,? renewed to Jacob the promise made to Bethel (35 : 
 Abraham, and gave him a new name, Israel. 9-is) 
 
 Jacob with his twelve sons, all born in Paddan-aram, 
 
 ' About half a dozen fragments of verses within this section belong to P. 
 2 The larger half of this chapter belongs to P, the rest to J. 
 '17: I. 
 
 253 
 
Genesis 35 : 27 The Messages of 
 
 Jacob comes Came to Isaac in Hebron, once Abraham's home. Then 
 
 Isaac's^' Isaac died in a good old age. 
 
 death (35 : Esau and his clan settled in the hill country of Edom. 
 
 The^de- ^^ ^^® Edomites there were twelve tribes ' with twelve 
 
 scendants princes. Of the older inhabitants of the land, the Hor- 
 ^ ites, whom the Edomites absorbed, there were seven 
 tribes with their subdivisions, and seven chiefs. Esau, 
 the first-born, attained to monarchy before Israel, and 
 eight kings are recorded before the time of Saul. After 
 the close of the monarchy,^ the eleven districts of the 
 country were governed by chiefs. 
 
 Jacob settles Jacob now dwelt in the land of Canaan. 
 
 (37 : I, 2a) (Joseph was sold into Egypt.) By the time he was 
 
 Eg^ypt ('"i : thirty, he was governor over all Egypt, next to the king. 
 
 46); the de- xhither Jacob went down with his substance and fam- 
 
 sceudants of ■' 
 
 Jacob (46: ily, seventy souls in all, including the two sons of Jo- 
 ^""^^^ seph ; and each wife had twice as many descendants as 
 
 her handmaid. 
 Sojourn in Pharaoh offered Jacob and his sons the best of the 
 ^ff'^27'^28) ^a"<i to dwell in ; and the patriarch, greeting the king, 
 spoke with pathos of his wandering life, brief in com- 
 parison with that of his fathers. So Joseph settled his 
 father and brethren in the country of Rameses, and they 
 multiplied and prospered. After seventeen years, it fell 
 to Jacob to die. So he called Joseph, and, telling of El 
 Shaddai's promises to him at Bethel,^ admitted Joseph's 
 
 1 Not counting Amalek, which is represented as the son of a concubine 
 (v. 12). 
 a Cf. I Chr. I : 51. 3 35 ; 9.15. 
 
 254 
 
the Historians Exodus 6:12 
 
 two sons, Ephraim and Manasseh, to the rank of his Jacob and 
 
 ' *^ ' Joseph s 
 
 own. sons (48 : 3- 
 
 He bade his sons bury him with his fathers in the ^^ 
 promised land, in the cave of Machpelah which was Jacob's 
 Abraham's by right of purchase, and where rested his burial (49 : 
 forefathers, elect of God. So they took him to the prom- jofi^'jf^i^) 
 ised land and buried him there, within that very cave. 
 
 2. Moses (Exodus to Deuteronomy) 
 (i) The Delivei-ance (Exod. i to 19) 
 
 In Egypt, the children of Israel, at first seventy in The oppres- 
 number, multiplied exceedingly. So the Egyptians en- fi°E^.pf ^* 
 slaved and oppressed them, until their cry went up to ^^ • ^'\' ^\ 
 God and he in pity remembered his covenant with Abra- 2311-25) 
 ham, Isaac, and Jacob, to give them the land of Canaan. 
 
 Faithful thereto, he revealed himself to the people, The new 
 through Moses, not as of old to the patriarchs by his of^God°° 
 name El Shaddai, but by his new name Jehovah, and ^^ • ^'"^ 
 thereby pledged himself to deliver and redeem them, to 
 take them for his own people, and to bring them to the 
 promised land. But the people were too broken to 
 listen to such a message. Disheartened by their un- 
 belief, and conscious of his own inability as a speaker, 
 Moses hesitated, when the divine commission was laid 
 on him, to demand from Pharaoh the release of Israel 
 from Egypt.^ 
 
 1 6 : 13-30 is an awkward interpolation, separating question and answer. 
 The substance of the section is : Moses and Aaron, the two brothers about 
 to be sent to Pharaoh, were descendants of Levi, the third of Jacob's sons. 
 
Exodus 7 
 
 The Messages of 
 
 Aaron is ap- 
 pointed 
 Moses's 
 prophet 
 (7: 1-7) 
 
 The sign of 
 the rod 
 (7 : 8-13) 
 
 Water 
 turned into 
 blood 
 (7 : 19-22) 1 
 
 The plague 
 of frogs 
 (8 : 5-7) 
 
 The plague 
 of gnats 
 (8 : 16-19) 
 
 The plague 
 of boils 
 (9 : 8-12) 
 
 Jehovah then charged Aaron to act as Moses's 
 spokesman, assuring them that he would by his judg- 
 ments compel the unwilling Pharaoh to let the children 
 of Israel go, and thus force the Egyptians to see what 
 manner of god was Israel's God. Then the brothers 
 delivered Jehovah's message to Pharaoh. 
 
 With Pharaoh's demand for a miraculous sign to 
 authenticate their commission, Aaron complied. But 
 Pharaoh's magicians did the like ; so, despite the 
 higher power of Aaron — for his rod swallowed theirs — 
 he remained unimpressed, as Jehovah had said. 
 
 A second sign, this time a plague I On Moses's 
 word, Aaron with outstretched rod, turned the water 
 of the land into blood. But Pharaoh's magicians did 
 the like ; so he remained unimpressed, as Jehovah had 
 said. 
 
 Another sign and plague ! On Moses's word, Aaron 
 with outstretched rod, brought frogs upon the land. 
 But Pharaoh's magicians did the like ; so he remained 
 unimpressed, as Jehovah had said. 
 
 Yet another sign and plague I On Moses's word, 
 Aaron struck with his rod the dust of the earth, which 
 straightway turned into gnats. This Pharaoh's ma- 
 gicians could not do, and they confessed it to be a 
 thing divine, though not the work of Israel's God. So 
 Pharaoh remained unimpressed, as Jehovah had said. 
 
 Yet another sign and plague ! Moses, assisted by 
 Aaron, sprinkling soot from the furnace toward the 
 
 ^ Only part of w. 20 and 21 belongs to P. 
 256 
 
the Historians Exodus 14:4 
 
 heavens, caused boils to break out upon all the people, 
 even upon the magicians. But the infatuated Pha- 
 raoh remained unimpressed, as Jehovah had said. 
 
 The wonders ceased. The time for judgment had The institu- 
 come, Jehovah resolved to smite all the first-born in the passover^^ 
 land of Egypt, and to execute judgment upon Egypt's (ii- 9 to 12: 
 gods, but to pass over every house of Israel that bore 
 the blood-mark. Therefore in that month of spring — 
 with which the year was henceforth to open— by di- 
 vine command the feast known as the passover was 
 instituted. 
 
 Only the circumcised might partake thereof, andltspar- 
 therefore the whole congregation of Israel ; but no for- ^I^^'^^.^q) 
 eigner or sojourner, and only such settlers among them 
 as submitted to circumcision. 
 
 (Jehovah smote all the first-born of Egypt.) Thus Departure 
 Israel, delivered, went out from Egypt after a sojourn [j°™^^p* 
 of exactly four hundred and thirty years. 51) 
 
 The festival of unleavened bread was ordained as a Jf^unkav^^^ 
 perpetual memorial of the deliverance.^ f"ed bread 
 
 * *^ (12 : 14-20) 
 
 Fittingly, then, after the slaughter of Egypt's first- ^he conse- 
 born, was Moses commissioned to consecrate to Jeho- cration of 
 
 ' r T « o •'the first-born 
 
 vah all the first-born of Israel.^ (13 : i, 2) 
 
 The Israelites were divinely led by another than the The deliver- 
 direct way, that Jehovah might show his glory upon Re*d Sea^ ^ 
 
 (13 : 20 and 
 
 1 The exodus is already an accomplished fact (cf. v. 17); hence the i4> ^ 
 transposition. 
 
 2 Cf. Num. 3 : 13 ff, 8 : 17 ff. 
 
 3 Ch. 14 is divided about equally between P and J E. 
 
Exodus 14 : 4 The Messages of 
 
 Pharaoh, and force the Egyptians to see what manner 
 of god was Israel's God. The infatuated king pursued 
 and overtook them. Israel, however, in safety passed 
 through between the walls of water that had been 
 parted by Moses's outstretched hand ; but the waters 
 came again, and overwhelmed the host of Pharaoh — 
 chariots and horsemen all. 
 Quails and Reaching the barren wilderness of Sin in May, the 
 manna (i6)i Respondent people murmured bitterly against Moses 
 and Aaron. To accredit his servants and show the peo- 
 ple his glory, Jehovah sent them quails for flesh in the 
 evening, and in the morning heavenly bread in the form 
 of a white seed-like thing that tasted like honey — each 
 to gather an omer thereof ; and this— which they called 
 Man ^ — they ate for forty years till they came to the 
 borders of Canaan.^ 
 Arrival at They joumeycd by stages till they came to the wil- 
 i«"% :^J, 2») derness of Sinai (and there Jehovah gave the ten words). 
 
 » Most of this chapter is from P ; 5 or 6 verses are from J E. 
 
 a = What ? 
 
 ' Whatever each one gathered, much or little, it came to an 
 omer (17, 18), The sanctity of the Sabbath was divinely empha- 
 sized by the miraculous doubling of the Man that fell on the sixth 
 day, and by its miraculous power to remain fresh (22-30). Moses 
 instructed Aaron to set a pot of it before the ark, as a memorial 
 for all time (32-34). (The purpose of these later sections is sufficiently 
 obvious.) 
 
 258 
 
tJie Historians Exodus 28 : i6 
 
 (2) Sinai, with the Revelation of Things Divine (Ex. 24 : 
 15 to Num. 9 : 14) 
 
 After six days of preparation, Moses went up to the Jehovah 
 mount in obedience to the voice of Jehovah who spoke Motes(% : 
 to him from out the fiery splendor of the cloud. is^-iS") 
 
 There Jehovah bade him build for him a sanctuary, The divine 
 with the voluntary contributions of the people, so that taKaci?* 
 he might dwell in their midst. He further gave in- and all that 
 structions for making a tabernacle with all its furni- thereto^ 
 ture : an ark gorgeous with gold and guarded by cher- ^^^ ^° ^'^ 
 ubim to contain the tablets with the ten words, whence 
 from time to time he would reveal his will ; the costly 
 table for the shew-bread ; the golden candlestick with 
 its seven lamps ; the fourfold covering for the taber- (26) 
 nacle of byssus curtains, goats' hair, rams' skins, and 
 porpoise skins ; the woodwork of acacia ; the veil to 
 separate the most holy place wherein was the ark of 
 the testimony from the holy place with the table and 
 the candlestick ; the curtain for the door of the tent ; 
 the altar, with all that pertained thereto ; the court (27) 
 round about the tabernacle ; the oil for the light that 
 should never go out; the sacred vestments for the (28) 
 priests ; for the high-priest, the ephod with its shoul- 
 der-pieces on which were set the two stones graven 
 with the names of the twelve tribes, to bring them to 
 Jehovah's remembrance when the high-priest appeared 
 before him ; attached thereto, the breast-plate, set 
 259 
 
Exodus' 28 : 17 'The Messages of 
 
 with twelve precious stones, and furnished with the 
 Urim and Thummim, through which were reached de- 
 cisions by lot ; the upper coat with its warning bells ; 
 the golden diadem engraved ** Holy to Jehovah," that 
 covered any guilt attaching to the offerings ; the tunic 
 and the turban ; for the ordinary priests— tunic, girdle, 
 head-dress ; for all the priests — drawers to hide the 
 nakedness which would incur Jehovah's deadly wrath ; ' 
 
 (29 : x-35) the manner of consecration of the priests— how, after 
 being washed and invested with the priestly raiment, 
 a sin offering should be offered to cleanse altar and 
 priests from sin, then, a burnt offering for a sweet savor 
 to Jehovah, then an offering to consecrate them in all 
 their faculties and in their priestly office ; what portion 
 should fall to Jehovah and to them ; the transmission 
 of the high-priest's raiment from father to son ; the 
 
 (31 : 1-17) sacrificial meal ; ' the names and divine equipment of 
 the overseers of the work of constructing the taber- 
 nacle ; ^ the awful sanctity of the Sabbath as a sign* of 
 the covenant. 
 
 Moses comes Then Jehovah gave Moses the two tablets of the 
 
 down from 
 
 the mount 1 V. 41, which anoints all the priests, is later of. 29 : 7. 
 
 (31 : i8a; 9 Also the atonement for the altar ; the burnt offering and meal 
 
 ^^ ■ offering morning and evening, to ensure Jehovah's presence in 
 
 the midst of the people (29 : 36-46) ; the altar of incense ; the poll- 
 tax of half a shekel for the service of the sanctuary ; the laver for 
 the priests ; the holy oil to anoint the tent and its furniture, the 
 high-priest and the other priests; the incense (30). 
 ' The enumeration in w. 7-1 1 is later. 
 
 * Like the rainbow and circumcision of the previous covenants. 
 260 
 
the Historians Numbers 2 : 34 
 
 testimony, and he went down from the mount with 
 them.' 
 
 A month after the erection of the tabernacle, Moses, The first 
 assisted by Aaron and a prince from each tribe, took, the men of 
 by divine command, a census of the fighting men of all J^^ 
 the tribes, except Levi, which had charge of the tab- ""^ ^ 
 ernacle. The numbers amounted to 603,550. 
 
 The encampment was arranged four-square, three The order 
 tribes on each side, with Levi and the tabernacle in the ^Num.'^aT'^ 
 middle, Judah leading the east side, Ephraim the west. 
 
 1 As he went a divine glory transfigured his face, and thus trans- 
 figured, he used to lay Jehovah's commands upon the affrighted 
 people. But when this task was over he would put a vail upon 
 his face (34 : 29-35. This section appears to be late, as it implies the tab- 
 ernacle which is not yet in existence). Then Moses gathered the 
 congregation together, and told them the words of Jehovah, be- 
 ginning with the very stringent Sabbath law. All the instruc- 
 tions he had received from Jehovah on the mount, the people 
 carried out to the letter; so Moses blessed them (35 to 39). By 
 divine command, the tabernacle was set up the year after the 
 Exodus, on New Year's Day. The cloud covered it, and the glory 
 of Jehovah filled it. The cloud by day and the fire by night di- 
 vinely guided the movements of the people (40). On the day of 
 the erection of the tabernacle, the twelve princes made an obla- 
 tion of six covered wagons, and twelve oxen, for the transport of 
 the fabric of the tabernacle. Then on twelve successive days 
 they offered a dedication gift, one prince each day, beginning 
 with the prince of Judah, and all the gifts were alike— costly ves- 
 sels of silver and gold for use at the altar, and animals for sacri- 
 fice (Num. 7). There is conclusive evidence, reached along several lines 
 of argument, that all these sections which we have relegated to foot-notes 
 are later than the context. 
 
 261 
 
Numbers 3 : i The Messages of 
 
 TheLevites: The tribe of Levi at whose head stood Aaron the 
 Sri'^anT high-pricst and his sons the priests, was appointed to 
 duties do the work of the tabernacle, thus taking the place of 
 
 (3 an 4) Israel's first-born whom Jehovah claimed for himself 
 when he smote the first-born of Egypt. The three 
 clans of Levi were numbered, and their position and 
 duties assigned — service to be rendered by all between 
 30 2 and 50 years of age. The tribe numbered 22,000 ^ 
 with 8,580 men capable of service ; and the number of 
 first-born over and above the number of Levites were 
 redeemed with money. 
 The remov- By divine command, the children of Israel removed 
 undearf ffom the camp three classes of unclean persons, 
 (s : 1-4) Thus ran the priestly blessing : 
 
 ly WeSg' Jehovah bless thee and keep thee ! 
 (6 : 22-27) Jehovah make his face shine upon thee, and be gra- 
 cious unto thee ! 
 
 Jehovah lift up his countenance upon thee, and give 
 thee peace ! 
 
 In the utterance of these words, Jehovah promised 
 to impart the blessing to his people. 
 
 1 4 is late. 
 
 5 See note on i Chr. 23 : 3. 
 
 3 The numbers when added (w. 22, 28, 34) give 22,300. By adding one 
 letter to the Hebrew word for 6 in v. 28, we get the word for 3. This would 
 keep the total right. 
 
 262 
 
the Historians Numbers 14 : 38 
 
 (3) The Fortunes of the Way (Num. 9 : 15 to Deut. 34 : 9) 
 
 The people obediently ordered their march according The guid- 
 to the will of Jehovah as expressed in the resting or J^^ ^s^-aj) 
 the rising of the cloud that covered the tabernacle. 
 
 The signal for the start V7as a blast of the silver The depart- 
 trumpets. In seven Weeks after the erection of the 51^^'^°'" 
 tabernacle, the first start was made, under divine (^° •" ^^S) 
 guidance, and in the prescribed order — Judah lead- 
 ing, and the Levites with the tabernacle in the 
 middle. 
 
 From the wilderness south of Canaan, Moses, by di- The spies 
 vine command, sent twelve chief men, one from each Jander^s^ 
 tribe, including Caleb of Judah, and Hoshea or Joshua ^^e unbe- 
 
 . _ ' =» , •' . , , , ^, hevers and 
 
 of Ephraim, to spy out the promised land. They passed their doom 
 through it to Rehob in the extreme north, and returned ^^^ ^^^ ^'^ 
 in forty days with a report which caused the congrega- 
 tion to murmur. " Would that we had died," they 
 said, "in Egypt, or in this wilderness." 'Jehovah 
 taking them at their word, solemnly determined that 
 all over twenty years of age should perish in the wil- 
 derness within forty years for their sin of murmuring. 
 The lives of the lying spies he brought to a sudden end, 
 sparing only Joshua and Caleb who, in the face of the 
 rebellious people, had spoken of the land as a land sur- 
 passingly good. 
 
 » To P belongs 13 : 1-7^; to J E 14 : 11-25. The rest is divided between 
 J E and P. 
 
 263 
 
Numbers i6 
 
 The Messages of 
 
 Rebellion 
 and fate of 
 Korah 
 (i6 and 17) ' 
 
 The sin of 
 Moses and 
 Aaron (20 : 
 
 count of 
 the same 
 incident 
 
 Korah, at the head of 250 princes, 
 rebelled against Moses and Aaron. 
 "The whole congregation," they 
 urged, " is holy, and not the tribe 
 of Levi alone." Moses invited 
 them to submit their claims to a 
 divine test, with the result that 
 they were all destroyed. Only the 
 earnest prayer of Moses and Aaron 
 saved the rest of the congregation 
 from their fate. Their resentment 
 at the doom of Korah and his com- 
 pany vented itself on Moses and 
 Aaron in angry murmurs, which 
 Jehovah this time chastised with 
 death that swept away thousands, 
 and was only stayed by the priest- 
 ly mediation of Aaron, directed 
 by Moses. Then by the marvel 
 wrought upon the rod of Aaron 
 that stood for the tribe of Levi, the 
 divine will was declared that the 
 privilegeof ministering inthe sanct- 
 uary belonged to that tribe alone. 
 This rod was to be preserved as a 
 ^varning to murmurers and rebels ; 
 and the people were sore affrighted 
 by the awful holiness of Jehovah's 
 sanctuary. 
 
 Water failed on the border of the promised land, and 
 the people murmured bitterly against Moses and Aaron. 
 But when Jehovah bade Moses bring water from the 
 
 1 To Pi belong 16 : 19-24, and 16 : 41 to 17 : 13, besides odd verses; to 
 P2 belong 16 : iS f>, 8-11, 16-18, 17 : 1-5. There is also a considerable J E 
 element in 16. 
 
 3 JE and P blend in this section. 
 
 264 
 
 Korah, at the head of 
 250 Levites, resenting their 
 A later ac- subordinate po- 
 sition in the 
 service of the 
 sanctuary, chal- 
 lenged the exclusive right 
 of the sons of Aaron to the 
 priesthood and claimed it 
 for the whole tribe. (But 
 in the test, they were con- 
 sumed by fire from Jeho- 
 vah) and their fire-pans 
 were beaten into plates for 
 an altar-covering, as a sign 
 and warning that only de- 
 scendants of Aaron should 
 exercise the priestly f^oc- 
 tion before lehovaho 
 
the Historians Numbers 25 : i8 
 
 rock, he and his brother sinned against the holiness of 
 Jehovah by hasty and rebellious ^ words before the 
 people. Wherefore it was divinely ordained that they 
 should not bring the people into the promised land. 
 
 The doom fell first upon Aaron, who, like Moses af- The death 
 terward, died upon a mountain-top. High-priest he ("20 i^aT-aQ) 
 was to the end, and then his raiment and office devolved 
 upon Eleazar his son. Arrival at 
 
 the plains 
 
 The people, after bewailing Aaron, journeyed on till of Moab 
 they came to the plains of Moab, opposite Jericho. 22^ 1)°' "' 
 
 (By Balaam's counsel,'^ the women of Midian were Israel's fall; 
 set to tempt Israel into intermarriage.) Wherefore in Phinehas^ 
 wrath Jehovah sent a plague upon Israel which swept (25 : 6-9) 
 away thousands and was only stayed by Phinehas the 
 high-priest's son, who in his zeal for the offended holi- 
 ness of Jehovah, slew the shameless prince of Simeon 
 with his princess paramour of Midian. 
 
 His zeal for the honor of Jehovah and the purity of The reward 
 his people received the divine reward of perpetual priesthood 
 priesthood, to be confined to him and his descendants (25 : 10-15) 
 for ever. 
 
 Implacable enmity was enjoined against Midian for War with 
 her malicious devices against Israel.^ Slned 
 
 ^ Cf. V. 24. Owing to the difficulty of the analysis in this chapter, it is (^5 : 16-18) 
 hard to say wherein their sin consisted. V. 24 suggests rebellion, more 
 mildly represented in v. 12 as lack of trust. It was hardly the smiting of 
 the rock : otherwise what was the use of the rod ? 
 
 « Cf. 31 : 16 
 
 » Ch. 31 : The war enjoined against Midian was undertaken by 
 X3,ooo men of Israel who, without losing a man, sleAv every male 
 265 
 
Numbers 26 : i The Messages of 
 
 The second As before at the beginning of their wanderings, so 
 census (26) ^^^ ^^ ^^^ ^^^^ ^j^^ people by divine command were 
 
 numbered according to their tribes and clans by Moses 
 and Eleazar ; not only were there fewer now than then, 
 but not one of those numbered then was now alive save 
 Caleb and Joshua. Thus the divine word was fulfilled.' 
 To all the tribes except Levi the land was to be appor- 
 tioned by lot, the extent of the inheritance to be pro- 
 portioned to the size of the tribe. 
 Moses to die Then it was divinely appointed that Moses should 
 (27 : °2-i4) 2 die like his brother upon a mountain-top ; from the 
 Moab heights he should behold the promised land, but 
 enter it he might not, because of his rebellious words 
 at the waters of strife. 
 
 Joshua his In answer to Moses's affectionate pleading with Jeho- 
 
 (27':"5-°2'3) vah for a worthy successor, his choice was divinely 
 
 directed to Joshua, who should enjoy somewhat of 
 
 of Midian with her kings and Balaam, author of the malicious 
 counsel, and took enormous spoil. Then by command of Moses, 
 all but the virgin females were slain, as it was through the women 
 that Israel had been tempted. To this occasion the law runs back 
 which ordains that the spoil be equally divided between the ^var- 
 riors and the people who remain behind (Cf. i Sam. 30 : 24). Of 
 the warriors' portion, \ per cent, was given to the priests, and of 
 the people's portion, 2 per cent, to the Levites. In gratitude and 
 to ensure Jehovah's grace, the officers dedicated to him an offer- 
 ing of the spoil, which was kept as a memorial in the sanctuary. 
 (This chapter is very late. Its significance is legal; not, or only very 
 slightly, historical. Cf. p. 161.) 
 
 » 14 : 29, 34. 2 Cf. Dt. 32 : 48-52. 
 
 266 
 
the Historians Numbers 35 : 2 
 
 Moses's unique dignity, and in all doubtful issues 
 should ever consult the high-priest. 
 
 As the land east of the Jordan was a good land for Settlements 
 cattle, the tribes of Reuben and Gad asked that that Jordan (32) » 
 might be their inheritance. Moses at once indignantly 
 challenged them with disheartening the rest of the people by their 
 indifference, and reminded them pointedly of the fate of the spies 
 and of the whole generation which believed their discouraging word, ^ 
 On promising to aid the other tribes until they had con- 
 quered the west, Moses granted their request on condi- 
 tion that they kept their word. 
 
 Between Rameses at the beginning of the wanderings The itin- 
 of Israel and the plains of Moab at the end, forty sta- (3371-49) 
 tions are recorded in an ancient list that goes back to 
 Moses. 
 
 By divine command, Moses charged the children of Moses's 
 Israel to extirpate the inhabitants of the land with (33^^^0-56) : 
 every vestige of their idolatry, and then to possess the ^^^^ies "if the 
 land in accordance with the divine purpose, apportion- land (34) 
 ing it by lot among the tribes ; its boundaries to be the 
 wilderness on the south, the sea on the west, Hamath 
 on the north, and on the east the lake of Gennesaret, 
 the Jordan, and the Dead Sea. This western land was 
 to be the territory of the nine and a half tribes, and to 
 be apportioned by ten princes— one from each tribe, Ju- 
 dah first— headed by the high-priest assisted by Joshua. 
 
 To the Levites, who had no inheritance of their own, 
 
 > JE is also largely represented in this chapter, 
 ^ Vv. 7-15 are due to a very late Deuteronomic redaction. 
 267 
 
Numbers 35:3 The Messages of 
 
 The cities the other tribes were enjoined to assign forty-eight 
 Levk^esand cities with pasture land, including six cities of refuge- 
 cities of three on either side of the Jordan— for innocent homi- 
 
 refuge (35) 
 
 cides. 
 Moses's In the fortieth year, on the first day of the eleventh 
 
 fDeut-'^i^s) month Moses laid upon the people all that wherewith 
 
 Jehovah had charged him.* 
 The death Thereafter he was divinely led to Nebo on the Moab 
 °^J^°2?^8. heights, there to die ; and there, in view of the prom- 
 52; 34 : i-9)» ised land, he died. In the leadership of the people he 
 
 was succeeded by Joshua who was filled with the spirit 
 
 of wisdom, because Moses had laid his hands upon him. 
 
 3. Settlement in the Land of Promise (Joshua) 
 
 Israel in the The people crossed the Jordan and encamped in Gil- 
 promised ga,l near Jericho. Their first act in the promised land 
 4:13,19; was to celebrate the passover. Then, too, they first 
 5 : 10-12; ^^^ ^^ ^j^^ produce of the land ; so the manna ceased. 
 Achan's sin They Committed treason against Jehovah in the mat- 
 andfate (7;^ ^er of the ban ; for Achan took some of that which was 
 
 under ban ; and all Israel stoned him with stones. 
 The Gibeon- The princes of the congregation had given a promise 
 i*^4i? ' ^^^' °^ safety on oath to certain cities of the Gibeonites. 
 
 ' Deut. I : 3 is probably the preface to P's summary of the final words 
 of Moses, omitted by the redactor of the Hexateuch, because superseded 
 by our present Deuteronomy. 
 
 s With 32 : 48-52 cf. Num. 27 : 12-14. Of 34 • i-9> vv. 8 and 9 with a few 
 fragments belonging to P. 
 
 3 One or two very brief fragments. 
 
 268 
 
the Historians Joshua 20 : 9 
 
 The people were indignant at the promise of the 
 princes ; but their solemn oath could not be broken. 
 So the Gibeonites were spared, but reduced to the posi- 
 tion of wood-cutters and water-carriers. 
 
 Then the whole congregation gathered together at The tent of 
 Shiloh, and there they placed the tent of meeting, for placed m 
 the land had been subdued before them. fi8^-°?) 
 
 As the two and a half tribes had already received The division 
 from Moses their inheritance, accurately delimited, east ?f^!^^^f"^. 
 of the Jordan, the nine and a half western tribes now 14 = 1-5) 
 received their promised inheritance in the conquered 
 land by lot from the high-priest assisted by Joshua and 
 the princes of the tribes, at the entrance of the tent 
 of meeting in Shiloh. 
 
 The first recorded lot is that of Judah, whose boun- The boun- 
 daries and cities, including the Philistine cities on the ^Se" ^" 
 sea-board, are most exhaustively given. Then come (^5 to 19) » 
 Manasseh and Ephraim, with meagre records, followed 
 by Benjamin, which again is exhaustive, then by Sim- 
 eon, Zebulon, Issachar, Asher, Naphtali, and Dan. 
 
 Then, as before ordained,^ three cities on either side The cities of 
 of the Jordan were set apart as cities of refuge for Stk! of^the 
 innocent homicides, ^ and for the Levites, forty-eight J-evites 
 
 (20 : I to 21 : 
 
 42) 
 
 1 With the exception of the passages ah-eady assigned to JE (cf. pp. ii8, 
 119) these chapters belong entirely to P, except a verse or two which 
 comes from the final redactor of the Hexateuch. 
 
 2 Num. 35. 
 
 3 Vv. 4-6, which are not in LXX, belong to a very late DeuteronomiC 
 redaction. Cf. Num. 32 : 7-15. 
 
 269 
 
Joshua 21 The Messages of 
 
 cities with their pasture land, including these six, 
 drawn from the other tribes and assigned by lot to the 
 three clans of Levites — the thirteen cities of the Levites 
 providentially falling in what was afterward the king- 
 dom of Judah.^ 
 
 Ill 
 
 THE SOURCES, AIMS, AND IDEALS OF THE BOOK OF 
 CHRONICLES 
 
 The date of The Pentateuch, in practically its present form, must 
 ronic es j^^^^ \it.^n In existence, at any rate by 330 B. C, and may 
 have been in existence a century before that. But the 
 priestly activity which, as we saw, contributed the latest 
 stratum, was not exhausted by that effort. Once more 
 the attention of that school was directed toward history, 
 
 The memo- ^ The tribes of Reuben and Gad, and the half tribe of Manasseh, 
 rial altar before recrossing to their own territory, raised a great memorial 
 \22 . 9-34) altar on the west side of the Jordan. Regarding this seeming 
 treason to the law of one altar as rebellion against Jehovah, the 
 congregation sent the high-priest's son with the princes of the ten 
 western tribes to remonstrate. The suspected tribes pledged their 
 solemn word that the altar did not mean rebellion, nor was it de- 
 signed for sacrifice, but as a witness of their kinship with Israel 
 and their right to worship Jehovah, should the Jordan ever be re- 
 garded as a divinely constituted barrier. Their assurance satis- 
 fied both the deputies and the people at large, and confirmed in 
 Phinehas the faith that Jehovah was among them. 
 270 
 
the Historians Chronicles 
 
 both that of the monarchy and that of more recent times, 
 and the history was rewritten from or adapted to the new 
 point of view. Taking no account of the books of Ezra 
 and Nehemiah, which really form part of the same work 
 as Chronicles, the date of Chronicles is manifestly late. 
 It is at least six generations after Zerubbabel ^ (520 B. C.) 
 and cannot therefore be earlier than 350 B. C. ; according 
 to the Greek version of this passage, it would be five gen- 
 erations later still, and therefore at least as late as 250 
 B. C. It is thus, roughly speaking, seven centuries from 
 the earliest reign which it records, and about two and a 
 half from the latest. 
 
 The record, then, being so much later than the facts, The sources 
 we are entitled to ask : what were the sources accessible to 
 the author, and what is their historic value ? He seems to 
 have had genealogies at his disposal,'' and he very often 
 refers to the works of prophets ; but these last were prob- 
 ably incorporated ^ in the book which he mentions most 
 frequently — though not always by the same name — and 
 to which he is most deeply indebted, namely, the Book of 
 Kings of Israel and Judah. This book was not our Book 
 of Kings ; for it contained prophetical sections * and sta- 
 tistical ^ and other ^ notices that form no part of our book. 
 It was probably a book that traversed the history in much 
 the same didactic spirit as Chronicles itself. Such a book 
 
 1 I Chr. 3 : 19 ff. 2 I Chr. 5:17. s 2 Chr. 20 : 34. (R. V.) 
 
 * 2 Chr. 20 : 34. 6 I Chr, ^w. "2 Chr. 33 : 18. 
 
 271 
 
Chronicles The Messages of 
 
 was called a midrash^ and would undoubtedly serve the 
 Chronicler's purpose better than history proper. A com- 
 parison of Chronicles with Samuel and Kings, however, 
 makes it quite certain that he also had before him the 
 histories recorded in these books in just their present 
 form. True, the Chronicler sometimes supplements the 
 earlier books by notices which are both interesting and 
 probable ; such as the fortifications of Rehoboam,^ the 
 wars and buildings of Uzziah.^ But judging from the 
 general nature and style, which is his own, of his ad- 
 ditions to the earlier books, it is unsafe to say that he had 
 access to written sources older than our books of Samuel 
 and Kings. 
 The Chroni- A glance at the book is sufficient to convince us that 
 cadonTo?"^" it is not Written for the sake of the history it contains, 
 his sources jj. jg characterized by historical improbabilities such as we 
 have already noted in the priestly narrative in the Hex- 
 ateuch {e.g.. Num. 31) and even in the later strata of 
 Kings (i K. 13). No one who reads the speech of Abijah 
 on the eve of the battle with Jeroboam * could seriously 
 maintain that it was probable ; its emphasis on ritual is too 
 elaborate and obvious (v. 11). Indeed, there are in Chroni- 
 cles direct and serious contradictions of the Book of Kings. 
 The Chronicler tells us that Jehoshaphat joined with Aha- 
 
 » 2 Chr. 24 : 27, cf. 13 : 22. The nature of a midrash we may see by con- 
 trasting 2 Chr. 20 with 2 K. 3. 
 
 9 2 Chr. II : 5-12. 3 2 Chr. 26 : 6-15. * 2 Chr. 13 : 5-12. 
 
 272 
 
the Historians Chronicles 
 
 ziah, and attributes to that union the wreck of his fleet ; * ac- 
 cording to I Kings 22 : 49 he refused to join him. He tells 
 us again, that Ahaz suffered a terrible defeat at the hands 
 of Pekah ; * according to 2 Kings 16:5 (^f* ^s. 7:1) Rezin 
 and Pekah besieged him but could not overcome him. 
 Sometimes the history is practically inverted, as when, in 
 Kings, ^ Solomon gives Hiram cities in return for his loan, 
 whereas in Chronicles * it is Hiram who gives Solomon 
 the cities. The Chronicler even twice contradicts himself 
 as well as Kings ; following Kings ^ he says that the good 
 kings Asa and Jehoshaphat did not remove the high places,^ 
 and yet he had just before told us that they did,'' as, on his 
 theory, being good kings they should. His changes, how- 
 ever, are never capricious. The motive is usually trans- 
 parent, for example, to avoid the discrepancy occasioned 
 by the two-fold tradition in Samuel ® as to the defeat 
 of Goliath, he represents Elhanan as slaying the brother of 
 Goliath.^ His motive is, however, more often theological. 
 David's impulse to number the people, which in 2 Samuel 
 24 : I came from Jehovah, comes from Satan in i Chron- 
 icles 21 : I. 
 
 In particular, he is influenced by the desire to glorify The Chroni- 
 the past and to find in antiquity the fully developed insti- oniTe palt 
 
 1 2 Chr. 20 : 35. '2 Chr. 28 : 5-8. 
 
 8 I K. 9 : 11-14. * 2 Chr. 8 : 2. 
 
 * I K. 15 : 14 ; 22 : 43. '2 Chr. 15:17; 20 : 33. 
 
 » 2 Chr. 14 : 5 ; 17 : 6. » i S. 17 : 51, 2 S. 21 : 19. » i Chr. 20 : 5, 
 
Chronicles The Messages of 
 
 tutions of his own time which, in point of fact, took cen- 
 turies to develop. David appears as the founder of sacred 
 music, and of a most elaborate temple ritual and organ- 
 ization. The terror of his name is over all the earth.' 
 Solomon's glory still flashes brilliantly across the inter- 
 vening centuries. " Jehovah magnified Solomon exceed- 
 ingly in the sight of all Israel, and bestowed upon him 
 such royal majesty as had not been on any king before 
 him in Israel!' " This last sentence finely illustrates the 
 somewhat mechanical and unimaginative spirit with which 
 the Chronicler approaches the treatment of history. Num- 
 bers and successes are exaggerated. Hundreds become 
 thousands.^ Half a million Israelites perish in a day." 
 Jehoshaphat, who confesses that he has no might,' has yet 
 nearly a million and a quarter fighting men.^ 
 Omissions The omissions are just as significant as the transforma- 
 tions. There is no reference, for example, to David's 
 encounter with Ishbibenob, in which he was delivered by 
 the timely arrival of Abishai ; ' no mention of the brazen 
 serpent which was in the temple as late as Hezekiah's 
 time,^ nor of Hezekiah's tribute of silver and gold to the 
 king of Assyria, ^ nor of the idolatrous and immoral wor- 
 
 J I Chr. 14 : 17. ="1 Chr. 29 : 25. 
 
 3 I Chr. 19 : 18, cf. 2 Sam. 10 : 18. i Chr. 18 : 4, cf. 2 Sam. 8:4. In 
 both cases 700 becomes 7,000. In 2 Chr. 4 : 5, the 2,000 of i K. 7 : 26 has 
 become 3,000. 
 
 * 2 Chr. 13 : 17. * 2 Chr. 20 : 12. * 2 Chr. 17 : 14-19. 
 
 » 2 Sam. 21 : 15-17. • 2 K. 18 : 4. » 2 K. 18 : 14.16. 
 
 274 
 
the Historiajis Chronicles 
 
 ship that flourished under Rehoboam.' The temper in- 
 dicated by these omissions is still more conspicuous in 
 the longer omissions. Nothing is given of Saul's reign but 
 the close,'^ and even there his doom is explained in a way ^ 
 not strictly consistent with the original passage in i Sam- 
 uel 28 : 6. The story of David's sin against Uriah is 
 omitted, as well as the story of Amnon, with Absalom's 
 flight, recall, and rebellion, the intrigues which secured 
 the throne for Solomon, his foreign marriages and idol- 
 atries. The most striking omission, however, is the ab- 
 sence of all but the barest references to the northern 
 kingdom, those only being retained which relate in some 
 way to the southern kingdom. 
 
 This is the key to the book. Nothing is of real interest The key to 
 but Judah ; and in Judah, Jerusalem ; and in Jerusalem, !he pre-emU 
 the temple. For the Chronicler, the temple with itSj^J^^°^ 
 worship is the centre of the universe. " Jehovah is not 
 with Israel " * sounds the watchword of the book, which 
 exalts the religious uniqueness of Judah. For example, 
 while many of the northern tribes laughed to scorn Heze- 
 kiah's messengers when invited to celebrate a great pass- 
 over feast at Jerusalem, Judah accepted the invitation 
 unanimously.^ This explains why in i Chronicles 2 to 
 8 the genealogies of Judah are given first place and dis- 
 proportionate space, occupying 102 verses, Characteris- 
 
 1 I K. 14 : 22-24. * I Chr. lo. ' i Chr. lo : 14. 
 
 * 2 Chr. 25 : 7. s 2 Chr. 30 : 10-12. 
 
Chronicles The Messages of 
 
 tically, too, Benjamin, whose lot was associated with 
 Judah's, receives at least 40 verses, and Levi 81, while all 
 the others put together have only 86. So completely has 
 the northern kingdom vanished from the thought of the 
 Chronicler that its name is occasionally applied to Judah 
 when the writer is thinking of the people as in covenant 
 relation to God, so that the " princes of Judah " in one 
 verse can be called the princes of Israel in the next,' and a 
 king of Judah may be called a king of Israel.^ Naturally 
 Judah is tenderly dealt with. The threat of the prophets 
 contemporary with Manasseh, of the terrible doom to fall 
 on Judah and Jerusalem, is omitted.^ Worship on the 
 high places, a practice which the Book of Kings admits and 
 deplores, is often quietly passed over,* nor are there many 
 traces left of the immorality of the worship which Kings 
 represents as being tolerated by some rulers,* and attacked 
 by others.^ When a fact that makes against Judah is rec- 
 ognized, it usually receives a kindly turn at the hand of 
 the Chronicler. The notice in i Kings 22 : 43 that in 
 Jehoshaphat's time " the people still sacrificed and burnt 
 incense in the high places," becomes in 2 Chronicles 
 20 : 33 " neither as yet had the people set their hearts 
 unto the God of their fathers." 
 
 ^ 2 Chr. 12 : 5, 6. ^ 2 Chr. 21 : 2, Jehoshaphat; 2 Chr. 28 : 19, Ahaz. 
 
 3 2 K. 21 : 11-16. 
 
 • 2 K. 14 : 4, Amaziah ; 15:4, Uzziah ; 15 : 35, Jotham. 
 
 • I K. 14 : 22-24, Rehoboam. 
 
 • I K. 15 : 12, Asa; 22 : 46, Jehoshaphat. 
 
 276 
 
the Historians Chronicles 
 
 Interest, then, is monopolized by Judah, and it has, f or The promi- 
 its centre, the temple, with its ritual, its priests, its Levites, uaHnterests' 
 its singers. In this the book is but a faithful reflex of the 
 post-exilic age in which it was composed. For the body- 
 guard which assisted in the revolution of Jehoiada, the 
 Chronicler substitutes the Levites,^ as he does for the 
 prophets mentioned in connection with Josiah's reforma- 
 tion." How prominent ritual interests were in his mind 
 may be strikingly seen in his treatment of Hezekiah's 
 reign as compared with the account in the Book of Kings. 
 In the latter book, there is historical interest of the most 
 thrilling kind — the Assyrian embassy to Hezekiah, the 
 threatened attack on Jerusalem, the strange deliverance, 
 and behind all the great figure of Isaiah. The Chronicler, 
 though he does not ignore this story, devotes by far the 
 largest share of his attention to the great passover held in 
 Hezekiah's reign. Similarly the brief statement of Josi- 
 ah's passover in the Book of Kings ' is expanded by the 
 Chronicler into 19 verses.* The mention of the temple, 
 although it occurs in a message to a foreigner, leads to 
 an elaborate notice of the various services, for which the 
 Book of Kings supplies no warrant.^ David is interested 
 in the minutest detail of the organization of the yet un- 
 built temple. Uzziah's leprosy, of which 2 Kings 15 : 5 
 only states the fact, is interpreted by the Chronicler as 
 
 ^ 2 Chr. 23. 2 2 K. 23 : 2 ; 2 Chr. 34 : 30. 
 
 ' 2 Chr. 23 : 21-23. * 2 Chr. 35 : 1-19. ^ Chr. 2 : 4, i K. 5 : 5. 
 
 277 
 
Chronicles The Messages of 
 
 punishment for encroaching on priestly prerogatives.' 
 In a battle, the priests with their trumpets are almost as 
 necessary an adjunct as God himself.^ 
 Levitical Especially keen is the interest displayed by the author in 
 
 in eres s ^^ Levites, SO that it has been plausibly suggested that 
 he was himself a Levite. It is a Levite who is moved by 
 the Spirit to speak a heartening word to Jehoshaphat before 
 the battle.^ At the reformation of Josiah, it is distinctly 
 said that the Levites were more enthusiastic than the 
 priests. * Coupled with this is the Chronicler's exceptional 
 interest in the musical service. In his account of the inau- 
 guration of the temple, and of the passovers of Hezekiah 
 and Josiah,^ the music receives special attention. 
 The proph- It would be a mistake, however, to suppose that the 
 fcfes" '^°"' Chronicler cares for nothing but priests and ritual. He 
 also cares, after his own fashion, for prophets and moral- 
 ity. In fact, the Book of Chronicles is richer in prophetic 
 scenes than the Book of Kings. The function of the 
 prophet is here as elsewhere to reprove apostasy,® and to 
 bring men back to God.' The threat of a prophet will find 
 its grim fulfilment ® unless averted by humility and repent- 
 ance.® Even kings have to listen humbly to the proph- 
 et's word.'" In one passage, belief in the prophet is 
 
 1 2 Chr. 26 : 16-20. 
 
 2 2 Chr. 13 : 12. 82 Chr. 20 : 14. 
 
 * 2 Chr. 29 : 34. 
 
 6 2 Chr. 5 : 11-13 ; 29 : 25, 26; 35 : 15. 
 
 • 2 Chr. 25 : 15. 
 
 7 2 Chr. 24 : 19. 82 Chr. 36 : 21, 
 
 • 2 Chr. 12 : 6, 7. 
 
 10 2 Chr. 36 : 12. 
 
 
 278 
 
the Historians Chronicles 
 
 almost made co-ordinate with faith in Jehovah himself.* 
 Such is the Chronicler's theory of the prophet's place 
 and function, and the theory is supported by his illustra- 
 tions. Shemaiah, for instance, explains to Rehoboam that 
 the invasion of Shishak is the divine retribution upon his 
 forgetfulness of Jehovah.'^ Hanani reproves Asa for 
 putting his trust in a human king,^ just as Jehu reproves 
 Jehoshaphat for assisting the wicked Ahab,* and Eliezer 
 warns him of the consequences of his league with Aha- 
 ziah.* Over the army of Israel, intoxicated by its defeat 
 of Judah, Oded hangs his threat and reproof,® while Aza- 
 riah encourages Asa, and gives the impetus to his refor- 
 mation.'' 
 
 On the pages of the Chronicler, the prophet seems to Their signifi- 
 hold a place second only to that of the priest. Yet a 
 closer examination compels us to doubt whether he had 
 any profound interest in or knowledge of the prophets. 
 Hardly any of the allusions to the prophets or their 
 speeches is supported by the testimony of the Book of 
 Kings ; and some of the prophetic appearances mentioned 
 above occur in connection with incidents which, as we 
 have seen, are even contradicted by that book, such as the 
 league of Jehoshaphat with Ahaziah, and the defeat of 
 Ahaz by Pekah. It would be strange that one who really 
 
 * 2 Chr. 20 : 20. 2 2 Chr. 12:5. 3 2 Chr. 16 : 7-10. 
 
 '. * 2 Chr. 19 : 2, 3. * 2 Chr. 20 : 37. 
 
 « 2 Chr. 28 : 9 ff. '2 Chr. 15:26?. 
 
 279 
 
 cance 
 
Chronicles The Messages of 
 
 cared for prophets should all but ignore the giant figure 
 of Elijah, as the Chronicler does. That cannot be only 
 because he is a prophet of the northern kingdom, for he 
 does mention him — strangely enough, as writing ; * and 
 this, the only mention of him, involves a historical impos- 
 sibility.^ In the days of the Chronicler, the prophet was 
 no more a living reality : but it vi^as impossible to forget 
 the place he had once filled, and the duties he had striven, 
 too often unsuccessfully, to do. It is in that capacity then 
 that he appears before us in the Book of Chronicles, as 
 pointing out the moral of a situation in the w^ay above de- 
 scribed, now by stimulus, now again by rebuke. He ful- 
 fils much the same function in the Book of Chronicles as 
 the Deuteronomic redactor in the earlier historical books. 
 Each appears at salient points in the history in the spirit 
 of the moralist or the preacher rather than of the objective 
 historian, and elicits from the situation the truth it is 
 fitted to teach. 
 Therelig- As the Chroniclcr's additions, omissions, and trans- 
 Chrontcles°^ formations show that he does not claim to be a historian 
 in the ordinary sense of the word, it is all the more in- 
 cumbent upon us to find where his interests and passions 
 really lie. Apart from the obvious sacerdotalism, which 
 meant so much to him, it is in great part to the prophetic 
 scenes that we must go to learn how deeply he cared for 
 
 * 2 Chr. 21 : 12. 
 
 * " He had quitted this earth long before." Cf. 2 K. 3 : ii ; 8 : i6. 
 
 280 
 
the Historians Chronicles 
 
 God, how highly he valued fidelity to him, and how firmly 
 he believed in the moral government of the world. These 
 thoughts lie behind their sometimes strange historic set- 
 ting ; they lie deep in the heart of the Chronicler, and it is 
 his thought and moral convictions rather than his history 
 that are the things of value to us. Tllfe older the Hebrew 
 nation grew, the more fantastic became its imagination, 
 and the deeper its disregard of fact as fact ; but it always 
 firmly held the deep, great, and fundamental things that 
 lie behind all fact. 
 
 If we note the teaching of the book more closely in Intense be- 
 this light, what at first seems a mechanical reading of an mora" order 
 event will on second thought appear as testimony to a 
 profound and intense belief in a moral order. Amaziah's 
 fatuous challenge of Joash with the defeat which it in- 
 volved, is regarded as the divine punishment of his idol- 
 atry in seeking after the gods of Edom.^ To a similar 
 reason is traced the defeat of Ahaz, at the hands of Aram, 
 Israel, Edom, and Philistia,^ and also the defeat of Joash 
 by Aram.^ Similarly Jotham becomes mighty because he 
 ordered his ways before Jehovah, his God,* and Manas- 
 seh's repentance delivers him from exile as surely as his 
 sin had carried him thither.^ All this teaching implies a 
 moral and religious interpretation of fact, altogether inde- 
 pendent of the historicity of these particular facts. The 
 
 ^ 2 Chr. 25 : 20. '2 Chr. 28 : 5, 19. 3 2 Chr. 24 : 24. 
 
 * 2 Chr. 27 : 6. ^ 2 Chr. 33 : n-13. 
 
 281 
 
great reality 
 
 Chronicles The Messages of 
 
 theory would not be invalidated if any or all of these inci- 
 dents were disproved. For the theory represents a moral 
 reality resting partly it may be on intuition, yet also partly 
 on observation and experience if not of these facts then of 
 others. 
 God the ^ Instead of quarrelling then with the Chronicler for his 
 
 history — the value of which as history, God, by preserv- 
 ing for us the canon of the Old Testament Scriptures, has 
 himself given us the means of determining — we should 
 rather learn of him his deep faith in the moral significance 
 of history. The strength of his conception is indeed not 
 so obvious as its weakness, but it is as real. When he 
 tells us that Hezekiah prospered because of his zeal for 
 religion," it is easy to say that his religion was largely a 
 matter of ritual,'^ and that his prosperity is externally con- 
 ceived. But deeper than that is the great faith th^t God's 
 hand is in human affairs, filling them full of moral mean- 
 ing. If God is transcendent,^ he is also immanent. The 
 tremendous reality that God should be in life is suggested 
 by Asa's terrible decree, which condemned to death all 
 who refused to seek Jehovah, whether small or great, man 
 or woman.* Is it unnatural that so great a reality should 
 make himself felt — that if, and so long as,^ men seek him, 
 he will be found of them, but if they forsake him, he will 
 forsake them " — in ways that the dullest will feel ? How 
 
 » 2 Chr. 31 : 21. 2 Cf. 2 Chr. 13 : 11. » Gen. i. 
 
 4 2 Chr. 15 : 13. » 2 Chr. 26 : 5. '2 Chr. 15 : 2. 
 
 282 
 
the Historians Chronicles 
 
 externally the divine interposition is sometimes conceived 
 may be seen by a study of some of the battle-scenes scat- 
 tered throughout the book. The figure of the v^arrior is 
 even less clear to the Chronicler than that of the prophet. 
 There is an almost Miltonic unreality about the battles ; or 
 rather, we might say, there are no battles. The human war- 
 riors hardly count at all. They have but to shout ; ' and 
 if the cause is just — which usually and not altogether with- 
 out historical justification means, if the cause is Judah's — 
 the victory is theirs. This may seem mechanical ; but it 
 is the Chronicler's embodiment of the great truth that 
 God is the arbiter of war, and that battles and victories 
 and defeats do not mean nothing. Numbers cannot over- 
 whelm the cause that is God's, for he is omnipotent.' 
 Success in battle, as in life, comes from " leaning on Je- 
 hovah, the God of the fathers ; " ^ both faith and " work 
 shall be rewarded." * 
 
 To the Chronicler, then, no less than to the prophet, it is 
 God who is the great reality of life. All human activity 
 is under his direction. Judges administer justice, not for 
 man but for him.^ The inspiration to all work is faith in 
 him. ReHance on man is a no less than tragic mistake. 
 Even the good Asa twice erred in this way. Once in 
 straits he relied upon the king of Aram,® and once again 
 on the physicians ; ' both times comes the reminder that 
 
 » 2 Chr. 13 : 15. 22 Chr. 14 : n. s 2 Chr. 13 : i&; 26 : 5. 
 * 2 Chr. 15 : 7. » 2 Chr. 19 : 6. « 2 chr. 16 : 7. '^ i Chr. 16 : la. 
 
 283 
 
Chronicles The Messages of 
 
 the source of all help is God. But the God in whom so 
 absolute a confidence is demanded is worthy of it, for he 
 is omnipotent. He can be appealed to in the most desper- 
 ate straits ; legions cannot prevail against him.' It is he 
 who determines alike the wars of neighboring tribes ' 
 and the great movements of history.^ He has power to 
 help and to cast down. He can compensate men for 
 losses that befall them in the path of obedience to his 
 word,* and he shows himself strong in behalf of those 
 whose heart is perfect toward him.* But, besides being 
 omnipotent, he is omniscient. His eyes run to and fro 
 throughout the whole earth.^ He searcheth all hearts 
 and understandeth the imaginations of the thoughts/ 
 He is no respecter of persons. Men receive at his hands 
 their just deserts,® so that the good can count upon his 
 presence,® and not the good only, but the penitent ; '° " for 
 he is gracious and merciful and will not turn away his 
 face from you, if ye return unto him." " In a word, he is 
 " Jehovah the good," ^"^ who is ready to pardon all who 
 earnestly seek him, though their approach to him be not 
 ritually correct. " His spirit is unlimited and impartial in 
 its operations. It can reveal to David the pattern of the 
 
 1 2 Chr. 14 : II. 2 I Chr. 5 : 22. 
 3 I Chr. 5 : 26. * 2 Chr. 25 : 8, 9. 
 6 2 Chr. 16 : 9. * 2 Chr. 16 : 9. 
 ' I Chr. 28 : 9. 82 Chr. 15 : 2. 
 » b. Chr. 19 : 11. " 2 Chr. 15 : 4. 
 »» 2 Chr. 30:9. '2 2 Chr. 30: 18. i3 2 Chr. 30 : 19. 
 
 284 
 
the Historians Chronicles 
 
 temple,^ and it can inspire the warrior ' no less than the 
 prophet.^ 
 
 With such a God to worship, it would be impossible that 
 the interests of the Chronicler should be wholly bound 
 by ritual. He, too, has caught something of the divine 
 large-heartedness. He has the daring to invest the king 
 of Egypt with an almost prophetic dignity, in making him 
 the bearer of a divine message to Josiah.* Supremely in- 
 structive is his account of Hezekiah's reformation, where 
 thorough ritualist as he was, he yet clearly subordinated 
 form to the spirit. The passover then held was full of ir- 
 regularities. It was held in another month than that pre- 
 scribed by law, and was attended by multitudes who were 
 unclean. Yet, with a nobleness worthy of the God whom 
 he worshipped, he puts into the lips of Hezekiah the fol- 
 lowing beautiful prayer : " May Jehovah the good pardon 
 every one that setteth his heart to seek God, even Jehovah, 
 the God of his fathers, though he be not cleansed accord- 
 ing to the purification of the sanctuary." 
 
 » I Chr. 28 : 12, cf. 19. » i Chr. 12 : 18. 
 
 * 2 Chr. 15:1. * 2 Chr. 30 : 18, 19. 
 
 28s 
 
In the following pages bold face type represents the 
 work of the priestly historians. 
 
 Passages quoted by the Chronicler from the Books of 
 Samuel and Kings are not paraphrased, but are alluded 
 to by title, and printed, like all original historical sources, 
 in plain type. 
 
 Contradictions in the Books of Chronicles to the original 
 notices in Samuel or Kings are indicated by UPRIGHT 
 CAPITALS, and important modifications of these notices 
 by SLOPING CAPITALS. 
 
 286 
 
I Chronicles 5 : 17 
 
 IV 
 
 THE HISTORY OF JUDAH TO THE CAPTIVITY 
 
 (i and 2 Chronicles) 
 
 I . Preparation for the History of the Kingdom of Judah 
 (i Chr. I to 10) 
 
 Mankind is ultimately one ; but Israel is the people The choice 
 elect. For, of the three great families of men, the Sem- God '^''^ ^^ 
 ites were chosen above the others ; and of the sons of (i) 
 Abraham the Semite, Isaac was chosen above the 
 others; and of Isaac's sons, Israel was chosen above 
 Esau. 
 
 Of Israel's sons, Judah was chosen above the others. The tribe of 
 for he was the ancestor of David. To this tribe belong ^^"/^^ 
 also Caleb and Jerahmeel, whose descendants shared 
 Judah's territory and fortunes. 
 
 The throne of Judah was occupied by an unbroken The line of 
 line of David's descendants for over four hundred years ^^^ 
 — till the exile ; and the line, including Zerubbabel, 
 who was prince of Judah under Persia, in 520 B. C, 
 has continued to this day.^ 
 
 The genealogies '^ of the families of Judah are taken Notices of 
 from ancient records. Then follow the genealogies of (". j.23)^ 
 the prosperous and energetic Simeon, of Reuben, and ^^"^^^°" 
 of Gad. The last two tribes, with the half tribe of Reuben. 
 
 Gad, and 
 1 Six generations afterward, in the Hebrew text ; eleven, in LXX. East Manas- 
 
 ' Mainly topographical. ^®^ (s) 
 
 287 
 
I Chronicles 5 : 25 The Messages of 
 
 Manasseh, forgetting the God who had given them their 
 territory by defeating their enemies in battle, and turn- 
 ing to the worship of other gods, were carried away 
 into captivity by the Assyrian king' in execution of 
 Jehovah's purpose. 
 The tribe of Of great importance ^ is the tribe of Levi, with its 
 (6^^1-53) ^^"^ °^ high-priests running from Aaron to the time 
 of the exile, and its three guilds of singers estab- 
 lished by David, connected with the three Levitical 
 families. 
 Levitical The three clans of Levites lived in forty-eight cities 
 
 ST54-81) drawn from the other tribes, and assigned by lot, of 
 which thirteen cities fell to the priests in what was 
 afterwards the kingdom of Judah. 
 Issachar, After the genealogies of Issachar, Naphtali, Manas- 
 
 Manasseh, ^eh, Ephraim, and Asher, comes that of Benjamin, the 
 Ephraim tribe of Saul whosc family was still represented even 
 
 Asher (7), i. M- -i. ^ 
 
 Benjamin (8) in the post-cxilic Community,^ 
 
 Chief fami- After the restoration that followed the return from 
 saiemihS ^xile, Jerusalem, the capital, was the residence of the 
 therestora- chiefs of certain clans, also of certain priests and 
 (9 : 1-34) Levites. There dwelt gatekeepers for the temple, 
 who were assisted every week in rotation by brethren 
 from the villages. Singers also dwelt there, and others 
 
 • 1 Neither in 2 K. 15 : 29 in the deportation of 734 B. C, nor in 2 K. 17 : 6 
 
 in that which followed the capture of Samaria in 721 B. C, do these tribes 
 receive special mention. 
 
 ' Two of the lists are twice repeated: 16-30, 31-48 and 4-8, 49-53. 
 3 8 : 29-38 repeated in 9 : 35-44. 
 
 288 
 
the Historians i Chronicles 13:4 
 
 who had the supervision of the tabernacle furniture or 
 
 service. 
 
 The death of Saul (i S. 31) (10 : 1-12) 
 
 Saul died because of his disobedience to the divine The reason 
 
 word, and because he consulted one that had a familiar sad ^atl^^ 
 
 spirit, and did NOT inquire of Jehovah. (10 : 13, 14) 
 
 2. The History of the Kingdom of Judah (i Chr. 11 to 
 2 Chr. 36) 
 
 (i) David {1 Chr. ii to 29) 
 
 David is anointed King over Israel : he seizes Jerusa- (n : 1-9) 
 lem (2 S. 5 : 1-3, 6-10) 
 
 David's mighty men . . . (2 S. 23 : 1-39) („ . ,<^4,a)i 
 
 During his outlawry, David was joined both in south Wan-iors 
 and north by a brave and ever-increasing band — in- ^^°jjj°^"^^ 
 eluding even men of Saul's own tribe — till it grew to (12 : 1-22) 
 be a great host like the host of God. 
 
 Great numbers of armed men from all the tribes, be- Warriors 
 ginning with Judah, came to Hebron to turn the king- ^^^a^ke^hfm 
 dom of Saul to David, according to the word of Jeho- ^^^g 
 vah. Warriors and people alike were unanimous to 
 make him king. 
 
 He received the assent of the congregation to his David's pro- 
 proposal to gather their brethren throughout Israel STo^e the ^' 
 together with the priests and the Levites for the pur- ^^ ^ 
 pose of bringing up the ark of God to Jerusalem ; and 
 
 1 n : 4i*'-47 supplements the list in 2 S. by several names. 
 289 
 
I Chronicles 13:5 The Messages of 
 
 he gathered all Israel together from the utmost limit 
 of the land. 
 
 (13 : 6-14) The ark is brought to the house of Obed- 
 
 edom (2 S. 6 : 2-11) 
 
 (14:1,2) Hiram assists David . . . (28.5:11,12) 
 
 {14:3-7) David's sons (2 S. 5 : 13-16) 
 
 (14:8-16) The Philistine defeat . . . (2 S. 5 : 17-25) 
 
 (14 : 12) David commanded that the gods abandoned by the 
 
 Philistines BE BURNED WITH FIRE . (2 S. 5 : 2l) 
 
 The fame of His fame was world wide, and a divine terror of him 
 
 ?iT!%) ^^y "P°" ^^^ ^^^ nations. 
 
 Theprepa- David gathered together the priests and the Levites 
 the°em?Jal *° bring up the ark after duly sanctifying themselves ; 
 of the ark and, in strict accordance with the Mosaic law, he pro- 
 ho°i^e of vided that the ark be borne by the Levites. At his 
 Obed-edom suggestion, too, the Levites instituted a musical ser- 
 vice which was in charge of Heman, Asaph, and Ethan. 
 (15 : 25 to The ark is brought to Zion . . (2 S. 6 : 12^-193) 
 The^musical ^^^^^ arranging for the service of the ark, David or- 
 service daiued that thanks be offered by Asaph and his breth- 
 '^^ ren, and three thanksgiving psalms were sung in whole 
 or in part.^ 
 Provision Then he established for all time the service of sacri- 
 daVy service ^^^ ^°^ song, the former in conformity with the Mo- 
 (16 : 37-43) saic law. 
 
 (17) David is refused permission to build the temple, but is 
 
 promised an everlasting kingdom (2 S. 7). 
 
 1 These were the 105th, the 96th, and the io6th. 
 290 
 
the Historians i Chronicles 22:11 
 
 David's wars and court . . . . (2 S. 8) (18) 
 
 David's acquisitions of bronze were devoted by Sol- (18 : 8) 
 omon to the temple vessels.' 
 
 The sons of David were CHIEF ABOUT THE (18:17) 
 
 KING (2 S. 8 : 18) 
 
 The war with Ammon . . . (2 S. 10 : i to 11 : i) ^^9 = i to 
 
 ^ ' 20 : i) 
 
 The defeat of Ammon . . . (2 S. 12 : 30, 31) (20 : 2, 3) 
 The exploits of David's heroes . (2 S. 21 : 18-22) (20: 4-8) 
 
 Elhanan slew THE BROTHER OF Goliath (2 S. 21 : 19) (20: 5) 
 David's census and its results . . . (2 S. 24) (21) 
 SATAN moved David to number Israel . (2 S. 24 : i) (21 : 1) 
 David saw the angel of Jehovah standing between (21 : 16) 
 earth and heaven with a drawn sword in his hand 
 stretched out over Jerusalem. 
 
 He paid Oman SIX HUNDRED SHEKELS OF (21 : 25) 
 
 GOLD (2 S. 24 : 24) 
 
 Jehovah answered David's offering by fire from heav- (21 : 26 to 
 en ; so he sacrificed there. For fear of the angel's ^* ' ^^ 
 drawn sword had kept him from going to the high place 
 of Gibeon, where was the tabernacle of Jehovah that 
 Moses had made. 
 
 On a magnificent scale David amassed material for Davids 
 the building of the temple— metal and wood and money foJK^em-^ 
 in abundance, a hundred thousand talents of gold and a v^^> and his 
 million of silver ; for the fame of the temple must reach Sofomon° 
 to the ends of the earth. With its erection he charged ^^^^ 
 his son Solomon, born as he was to be a man of peace, 
 
 * Suggested perhaps by 2 Sam. 8 : 11. 
 291 
 
I Chronicles 22 : 12 The Messages of 
 
 with the prayer that he might have wisdom given him 
 to keep the ancient law of Moses ; and he bade the 
 princes help him. 
 The organ- To the Levites over thirty ^ years of age, whom the 
 5^^^^°^^°^ ^'^^ census showed to number thirty-eight thousand, vari- 
 (23) ous duties v/ere assigned — the administration of jus- 
 
 tice,* the keeping of the gates, the conduct of the 
 service of praise, but chiefly that of waiting on the 
 priests. The courses were divided among the three 
 clans of Levi. 2 
 The priests Further, David divided the priests into twenty-four 
 
 ^ courses. 
 
 The singers He also entrusted the musical service to twenty-four 
 ^^^^ courses of singers of the families of Asaph, Jeduthun, 
 
 and Heman— each course consisting of twelve Levites 
 who were all instructed in sacred song, and could play 
 skilfully on instruments of music. 
 Leviticai Levites were also appointed to keep the gates on 
 
 officers {26) g^gj.y gjjjg^ ^Q superintend the temple treasuries, and to 
 engage in outside service such as the administration of 
 justice. 
 Army and The army was organized in twelve divisions, each 
 offidals (27) division consisting of twenty-four thousand men, under 
 a captain of its own. Over each tribe'* was a prince, 
 
 1 So V. 3, cf. Num. 4 : 35. The age is modified to 25 in Num. 8 : 23-26, 
 and still further to 20 in v. 24 of this chapter (i Chr. 23). 
 
 2 Cf. 2 Chr. 19 : 8. 
 
 3 The families composing the clans are recorded in 6-23, the list of the 
 Kohathites and jNIerarites being repeated with some additions in 24 : 20-31. 
 
 * Gad and Asher are omitted. 
 
 292 
 
the Historians i Chronicles 29 
 
 and besides other officials, twelve officers were in charge 
 
 of David's personal property in city and country. 
 
 David, having summoned all the civil and military David's 
 
 dignitaries of the kingdom to Jerusalem, and reminded soiomon° 
 
 them how God had chosen himself and Solomon and ^"d ^^^ 
 
 people (28) 
 the tribe of Judah, solemnly charged them to keep his 
 
 commandments and bade Solomon address himself with 
 sincerity, faith, and courage to the task to which God 
 had called him, even the building of the temple. He 
 gave Solomon a plan of the temple with all its furniture 
 and sundry other details, the pattern of which he had 
 himself received from the hand of God ; and he strength- 
 ened him with the assurance of all help, human and 
 divine. 
 
 In addition to the abundant and costly material David The offer- 
 had already amassed for the temple, he announced, be- ("9^. ^.^j 
 fore the whole congregation, a magnificent gift of gold 
 and silver out of his own private fortune. Then he 
 made the appeal, " Who offereth willingly to conse- 
 crate himself this day? " — an appeal which met with a 
 response no less hearty than splendid. 
 
 David then offered a prayer of thanksgiving to Jeho- David's 
 vah on this wise : " Thou art the great and glorious fJg^To-ig) 
 lord of all, and who are we to offer gifts to thee ? We 
 are but strangers and sojourners. Our gifts are but 
 thine own given back to thee. Searcher of hearts 1 in 
 all sincerity we offer these our gifts. God of our fa- 
 thers, evermore grant to thy people and to my son a 
 heart that is fixed on thee." 
 
 293 
 
I Chronicles 29 : 20 The Messages of 
 
 Thesacri- The people responded and bowed in worship. On 
 %^^' 20-22") *h6 "6^^ <l^y ^^^y offered sacrifices unstinted in num- 
 ber, and ate and drank before their God with great 
 gladness. 
 Theacces- Solomon was anointed king, receiving the submis- 
 sion of Solo- gjQj^ q£ ^jjg princes and the obedience of the people, and 
 
 men ^ . 1 J 
 
 (29:22b.25) Jehovah bestowed on him such royal majesty as had 
 
 not been on any king before him in Israel. 
 The sources The history of David is written in the books of Sam- 
 bio?-phy "el, Nathan, and Gad. 
 
 (29 : 26-30) 
 
 (2) Solomon (2 Chr. i to 9) 
 
 (1) Solomon's dream at Gibeon . . (i K. 3 : 4-15) 
 
 (i : 3-5) Solomon and all the congregation with him went to 
 the high place that was at Gibeon. FOR, THOUGH THE 
 ARK HAD BEEN TAKEN TO JERUSALEM BY DA VID, 
 THE TENT OF MEETING WHICH MOSES HAD MADE, 
 AND THE ANCIENT ALTAR OF BRONZE WERE IN 
 GIBEON (I K. 3 : 4) 
 
 (1 : 15) Solomon made gold to be as stones in Jerusalem. 
 
 (2 : I, 2, 18) Preparations for the building of the temple 
 
 (iK. 5: 5. 15. 16) 
 
 (2 : 4) Solomon informs Hiram that the object of the temple 
 
 to be built is to burn incense before Jehovah, and to 
 offer the continual shew bread, and the burnt offerings 
 morning and evening on the Sabbaths, new moons, and 
 set feasts of Jehovah. 
 
 (2:3-16) His negotiations with Hiram . . (i K. 5 : 2-11) 
 
 294 
 
the Historians 2 Chronicles 6 : 42 
 
 For the building of the temple Solomon raised a levy (2 : 17) 
 
 of the STRANGERS^ in Israel, and they numbered 
 
 153,600 men . . . . . (iK. 5:13) 
 
 The temple and its vessels . . (i K. 6 and 7) (3 and 4) 
 
 The temple was built on Mount Moriah, where Je- (3 •• 
 
 hovah had appeared to David in the threshing floor of 
 
 Ornan.2 
 Gold was used in profusion. (3 = 5-9) 
 
 A VEIL separated the holy place from the most (3 : 14) 
 
 holy 3 (i K. 6 : 31, 32) 
 
 Solomon made an altar of bronze.* (4 : i) 
 
 He made ten tables and a hundred basins of gold, (4 : 8, 9) 
 
 TWO courts,* and brass covered doors for the outer 
 
 doorway. 
 
 The ark brought into the temple . . (i K. 8 : i-ii) (5) 
 The LEVITES took up the ark . . (i K. 8 : 3) (5 : 4) 
 While the music and song of thanksgiving were be- (5 : iib-i3a) 
 
 ing raised by the Levites, the temple was filled with a 
 
 cloud. 
 The dedication and prayer ^ . . (i K. 8 : 12-50) (6: 1-42) 
 Solomon offered his dedicatory prayer from a small (6 : 13) 
 
 platform which he had erected in the midst of the 
 
 court. 
 
 * This view finds expression in the later stratum of Kings (i K. 9 : 22). 
 
 2 I Chr. 21 : i8 ff. 
 
 3 In Kings, doors of olive wood. 
 
 * Not mentioned in i K. 7, but implied in 2 K. 16 : 14 and elsewhere. 
 
 * So in the second temple, but not in Solomon's ; cf. note on 2 K. 21 : 5. 
 
 * The prayer concludes (6 : 41, 42) with a quotation from Psalm 132 : 9, 10. 
 
2 Chronicles 7:1 'The Messages of 
 
 (7:4,5,7-10) Conclusion of the dedication ceremonies 
 
 (I K. 8 : 62-66) 
 
 (7 : 1-3) When Solomon ceased praying, fire came down from 
 
 heaven, and consumed the burnt offering and the sacri- 
 fice, and the glory of Jehovah filled the house, so that 
 the priests could not enter in ; and the people saw, and 
 bowed in worship, and gave thanks. 
 
 (7 : 6) The people stood, while the Levites sounded their 
 
 instruments of music, and the priests their trumpets. 
 
 (7 : 10) Solomon dismissed the people on the NINTH ^ day 
 
 (I K. 8 : 66) 
 
 (7 : 11-22) Jehovah acknowledges Solomon's sacrifice ; he promises 
 and warns (i K. 9 : 1-9) 
 
 (8) Solomon's fortifications and trade . (i K. 9 : 10-28) 
 
 (8 : 2) Solomon fortified the cities which HIRAM HAD 
 
 GIVEN HIM and caused the children of Israel to dwell 
 in them. 
 
 (8 : 3.5) He seized Hamath, fortified Tadmor,^ the two Beth- 
 
 horons and certain store cities in Hamath. 
 
 (8 : 11) Solomon brought up Pharaoh's daughter out of the city 
 
 of David into the house that he had built for her : FOR 
 HE SAID ''MY WIFE^ SHALL NOT DWELL IN THE 
 HOUSE OF DAVID, BECAUSE THE PLACES ARE 
 HOLY WHERE UN TO THE ARK OF JEHOVAH HATH 
 
 COME '• (I K. 3 : I ; 9 : 24^) 
 
 Solomon regulated his burnt offerings by the law of 
 
 1 23d day of the month : cf. Num. 29 : 12-40. 
 
 ' Possibly a shp for Tamar fa fortress in Judah ?) 
 
 • Or " No woman shall dwell, etc." 
 
 296 
 
tJie Historians 2 Chronicles 11 : 17 
 
 Moses, and in accordance with David's instructions, Solomon's 
 he appointed the courses of the priests and the Levites ga'Sfiation 
 to their several duties. ' (8 : 12-16) 
 
 The visit of the Queen of Sheba. Solomon's splendor. (9) 
 The records of his reign . (i K. 10 : 1-29 ; 11 : 41-43) 
 
 Solomon's throne had a footstool of gold. (9 : 18) 
 
 (3) From the Disruption to the Captivity (2 Chr. 10 to 36) 
 
 (a) The Division of the Kingdom (2 Chr. 10 : i to ll : 4) 
 
 The division of the Kingdom . . (iK. 12:1-1 9) (10) 
 The intervention of the prophet Shemaiah (n : 1-4) 
 
 (i K. 12 : 21-24) 
 
 (b) Rehoboam (2 Chr. 11 : 5 to 12 : 16) 
 
 Rehoboam fortified fifteen cities in Judah and Ben- Rehoboam's 
 jamin, the two tribes whose allegiance he retained.^ (iff's'lfj)'"^ 
 
 The faithful priests and Levites, driven out of the 
 northern Kingdom by Jeroboam, who put in their places Rehoboam 
 the idolatrous priests of the calf worship, resorted, ^e^faUhful 
 with all the faithful, to Judah and Jerusalem, where, f^^J-Jg^"'^ 
 under Rehoboam's patronage, they for a time strength- (n : 13-17) 
 ened both him and his kingdom. 
 
 He had many wives and concubines, and he distrib- 
 
 ^ Compare the statement in the later stratum of Kings (i K. 9 : 25). 
 
 ' The loyalty of Benjamin seems also to be implied by 14 : 8; 15 : 2, 8, 9. 
 But considering that this was Saul's tribe, it is very improbable, and is 
 contradicted by i K. 12 : 20. " Secured " would be a possible rendering of 
 the Hebrew. 
 
 297 
 
2 Chronicles ii : 23 The Messages of 
 
 Hisapos- uted his numerous children throughout the fortified 
 
 (?i^ 18 to cities. When his kingdom was established, he for- 
 
 12 : i) sook the law of Jehovah and all Israel with him. 
 
 The inva- So for their sin Shishak, king of Egypt, came with 
 
 Shrshak, countless hosts, and after seizing the fortified cities 
 
 Shemaiah's reached Jerusalem. Then a prophet announced to the 
 
 popular' assembled court that this invasion was the divine pun- 
 
 fiT^Tsf ishment for sin. On their humble confession, however, 
 
 he promised that the wrath of Jehovah would not be 
 
 poured out upon Jerusalem, though they would indeed 
 
 be Shishak's servants. 
 
 (12:9-11,13) Shishak carries off the treasures of temple and palace 
 
 (i K. 14 : 25-28, 31) 
 (12 : 12, 14) The wrath of Jehovah was turned from the king, 
 when he humbled himself. He did that which was evil, 
 because he set not his heart to seek Jehovah.^ 
 
 (c) Abijah (2 Chr. 13) 
 Abijah's Abijah of Judah with four hundred thousand men and 
 
 (?3r3-i2) Jeroboam of Israel with an army twice as large, met 
 to do battle. Abijah addressed Jeroboam and his army, 
 reminding them that the kingdom of Israel belonged to 
 David and his descendants by divine right. Jeroboam 
 was an unworthy rebel. They need not think to win 
 the day, despite the great multitude and the golden 
 calves, for they had cast out the priests and Levites 
 and abandoned the true worship for idolatry. But 
 Judah had been faithful ; with her were priests and 
 
 » For 12 : 15, 16, cf. i K. 14 : 30, 31. 
 298 
 
the Historians • 2 Chronicles 14: 15 
 
 Levites who had with unfailing scrupulousness per- 
 formed all the duties appertaining to the house of God. 
 " God is at our head," he concluded : " his priests will 
 sound an alarm against you. Fight not a vain fight 
 against the God of your fathers." 
 
 To this speech Jeroboam replied by setting an am- His victory 
 bush for the men of Judah. When they saw how they boam"^^'^° 
 were surrounded, they sent up a shout to Jehovah, and (^3 : 13-22) 
 the priests sounded the trumpets. In answer, God 
 smote Israel, so that half a million were slain. Thus 
 the men of Judah prevailed, because they leaned upon 
 Jehovah, God of their fathers. 
 
 (d) Asa (2 Chr. 14 to 16) 
 
 Asa's religious reforms . . (i K. 15 : 8-12) (14: 1.5) 
 
 Asa commanded Judah to seek Jehovah and to do (14 : 4, 5) 
 the law and the commandments. He ALSO REMOVED 
 THE HIGH PLACES' . . . . (i K. 15 : 14) 
 
 He profited by the ten years of rest to fortify certain Asa's fortifi- 
 cities in Judah ; and his army, drawn from Judah and ^rmy"^ ^^^ 
 Benjamin, numbered over half a million. (m : 6-8) 
 
 Now Zerah the Ethiopian invaded Judah with a Asa defeats 
 million men. Then Asa cried earnestly for help to p^J^nf ^^'°' 
 God ; and he heard him and smote the Ethiopians. In ( h : 9-15) 
 their flight southward, they were utterly routed by 
 Judah, who captured immense booty. 
 
 The returning army was met and addressed by the 
 prophet Azariah. He pointed the moral of the earlier 
 
 1 Contradicts 15 : 17, as well as i K. 15 : 14. 
 299 
 
2 Chronicles 15: 1 The Messages of 
 
 The exhor- history : how that often, after God had suffered them to 
 AzL^riah ; he gricvously oppressed, and bereft of divine enlighten- 
 Asas reform ment, bccause of their sin, he yet was found of them when 
 they sought him. Let them then face with energy the 
 work that lay before them, in the sure hope of reward. 
 Thus encouraged, Asa at once addressed himself to a 
 religious reform ; and, stimulated by his enthusiasm, a 
 great public gathering at Jerusalem solemnly resolved 
 to seek their God with all their heart, those refusing 
 to be punished with death. Jehovah showed his favor 
 by giving them rest. 
 (15: 16-18) Concluding notice of the reformation (i K. 15 : 13-15) 
 (15:19) There was NO WAR UNTIL THE THIRTY-FIFTH 
 
 YEAR OF ASA'S REIGN^ . . . (l K. 15 : 16) 
 
 (16:1-6) Asa's war with Israel . . . (i K. 15 : 17-22) 
 
 Hanani's After Asa had bribed Benhadad of Aram to divert 
 
 reproof of gaasha of Israel from Judah by attacking him, Hanani 
 (16 : 7-10) the seer announced to him that for his folly in leaning 
 upon the king of Aram, forgetful of the God who 
 sleeplessly guarded the interests of all men every- 
 where, whose heart was perfect toward him, and who 
 had delivered him from the huge and formidable hosts 
 of the Ethiopians, from henceforth he would be vexed 
 with wars. The angry king straightway put the seer 
 in prison. 
 (16: 11-14) Sickness, death, and burial of Asa . (i K. 15 : 23, 24) 
 (16 : 12, 14) In his old age, Asa was sore diseased in his feet ; 
 
 » In the Hebrew this verse reads, " and there was no war," etc. 
 300 
 
the Historians 2 Chronicles 18 134 
 
 yet he sought not Jehovah, but the physicians. His 
 burial was celebrated with great honors. 
 
 (e) yehoshaphat (2 Chr. 17 to 20) 
 
 Asa's son and successor Jehoshaphat garrisoned Jehosha- 
 Judah and certain cities of Ephraim. Jehovah gave ^erUy ^'°" 
 him prosperity and honor because he walked in his ('7 : 1-6) 
 commandments and not after the doings of Israel : for 
 example, HE REMOVED THE HIGH PLACES'" (i K. 
 22 : 43). 
 
 To spread the knowledge of the law of Jehovah The book of 
 among his people, he had them instructed by a circuit [aSihr 
 commission composed of civil and religious dignitaries, (^7 : 7-9) 
 who expounded the book of the law.^ 
 
 His piety was rewarded with peace ; for the fear of Jehosha- 
 Jehovah restrained the surrounding nations from going powe? 
 to war with Jehoshaphat. He even received tribute (^7 : 1019) 
 from Philistines and Arabians. He grew in power and 
 prosperity, and his army numbered considerably over 
 a million men. 
 
 Ahab and Jehoshaphat attack Ramoth in Gilead : Ahab (18) 
 is slain (i K. 22 : 1-35) 
 
 In the battle Jehoshaphat cried out, and Jehovah (18 : 31) 
 helped him, and God ' moved them to depart from him. 
 
 J Compare 2 Chr. 20 : 33. 
 
 2 To the Chronicler, this would be the Pentateuch. It may in reality 
 have been the Book of the Covenant (Ex. 20 : 22 to 23 : 33). 
 
 3 Notice the curious transition in the names of God : of. 20 : 29, and 
 especially 26 : 5. 
 
 301 
 
2 Chronicles 19:1 
 
 The Messages of 
 
 Jehosha- 
 phat re- 
 proved by a 
 seer 
 (19 : 1-4) 
 
 His judicial 
 system 
 (19 : s-ii) 
 
 Projected 
 attack on 
 Judah : 
 Jehosha- 
 phat's 
 prayer 
 (20 : 1.13) 
 
 Jehovah's 
 signal vic- 
 tory 
 (20 : 14-30) 
 
 Jehoshaphat, on his return from Ramoth to Jerusalem, 
 was met by Jehu the seer, who threatened him with the 
 wrath of Jehovah for assisting the ungodly king of 
 Israel. Then the king instituted an earnest reform 
 throughout the land. 
 
 He established a judicial system, appointing judges 
 in various cities of Judah, and charging them to be, as 
 before God, incorruptible and impartial in the admin- 
 istration of justice. In Jerusalem, too, he appointed 
 a court of appeal, consisting of Levites, priests, and 
 heads of fathers' houses, with presiding officers, to de- 
 cide sincerely, as before God, disputed cases carried to 
 them from the cities. 
 
 Jehoshaphat, hearing that an invading army of Mo- 
 abites. Ammonites, and Meunim had reached the west- 
 ern shore of the Dead Sea, proclaimed a fast through- 
 out Judah, and, before the congregation assembled at 
 the temple, prayed that the God who rules over all and 
 whose might is irresistible, the God who had given the 
 land to the seed of Abraham his friend forever, the God 
 whose sanctuary was the pledge that he would hear 
 and save all who cried to him — that this their God 
 would help them against the invaders whose land had 
 been spared by Israel, when they came up out of Eg^ypt. 
 *'We have no might," he prayed, "neither know we 
 what to do, but our eyes are upon thee." 
 
 Then the spirit of Jehovah came upon a certain Le- 
 vite. He counselled them to go out against the enemy 
 confidently on the morrow. They would not need to 
 302 
 
the Historians 2 Chronicles 21 : 12 
 
 fight. Jehovah would himself save them. " The bat- 
 tle is not yours," he said, ''but God's." Whereupon 
 king and people bowed in worship, and the Levites 
 sang praises. Forth they went on the morrow, the 
 king earnestly exhorting them to believe in their God 
 and in his prophets ; for faith would be crowned with 
 victory. He appointed singers to precede the army 
 and sing praises to Jehovah. No sooner had they be- 
 gun than Jehovah created a panic among the enemy, 
 and they fell to slaying one another ; so that when 
 Judah came up they found the enemy all dead, and 
 abundance of spoil. This gathered, they held a meeting 
 for thanksgiving in the valley thenceforward known as 
 the Valley of Blessing. 
 
 Jehoshaphat JOINED Ahaziah of Israel in naval en- (20 : 35-37) 
 terprise, and for his wickedness his ships were wrecked, 
 as a prophet had announced . . (i K. 22 : 49) 
 
 (f) Jehoratn (2 Chr. 21) 
 
 Jehoshaphat's son and successor, Jehoram, murdered Jehoram 
 his brothers and certain of the princes. hxotirs ^'' 
 
 Jehoram's idolatry ; the revolt of Edom and Libnah j^J ; ^r^) 
 
 (2 K. 8 : 1 7-22) (31": 10, ii) 
 
 Libnah revolted from Jehoram, because he had for- 
 saken Jehovah, the God of his fathers, and had led 
 Judah into apostasy. 
 
 Accordingly he received a letter from Elijah the Elijah's let- 
 prophet,' announcing a stern divine judgment on his Jams^cakm- 
 
 1 Dead already in Jehoshaphat's time, many years before. 2 K. 3 : 11. j^°"f ^"*^ ^ 
 
2 Chronicles 21 : 12 The Messages of 
 
 sins of apostasy and murder ; and the prophetic word 
 was fulfilled. His land and family suffered from raids 
 of the Philistines and Arabians. He himself died of a 
 sore disease, and was buried in the city of David, but 
 NOTivi. the sepulchres of the kings . (2 K. 8 : 24) 
 
 (g) Ahaziah (2 Chr. 22 : 1-9) 
 
 (22 : 1-6) Ahaziah : his alliance with Joram ' . (2 K. 8 : 24*^-29) 
 
 Ahaziah's The divine judgment which Jehu executed on Joram 
 ^°2°fl.Q) fell upon Ahaziah too ; but he received burial, because 
 he was the son of the faithful Jehoshaphat. 
 
 (h) Athaliah (2 Chr. 22 : 10 to 23 : 21) 
 
 (22:101023: The usurpation of Athaliah and revolution carried 
 '^^' through by Jehoiada ^ . . . . (2 K. 11) 
 
 (23:2,4,6-8) Jehoiada gathered the Levites and the heads of fa- 
 thers' houses to Jerusalem. PRIESTS AND LEVITES 
 WERE TO ACT AS DOORKEEPERS, AND NONE BUT 
 THEY^ MIGHT ENTER THE TEMPLE. The LEVITES 
 were to surround the king. The Levites and all Judah 
 carried out Jehoiada's instructions . . (2 K. 11 : 4-9) 
 
 * Ahaziah was 42 years of age at his accession, according to v. 2. In 
 2 K. 8 : 26, he is only 22. That is practically supported by LXX of this 
 passage, which makes his age 20. 
 
 "^ Essentially the same as 2 K. 11 : 4-20, with the very significant substitu- 
 tion of Levites for a bodyguard. Naturally singers and players (ordained 
 by David, v. 18) are introduced (v. 13), and the temple offices are distrib- 
 uted on the basis of David's organization (v. i8). 
 
 3 In 2 K. II : II it w^s lay guards who were in the temple. 
 
the Historians 2 Chronicles 25 : 4 
 
 (i) Joash (2 Chr. 24) 
 
 Joash : his restoration of the temple (24 : 1-14) 
 
 (2 K. II : 21 to 12: 14) 
 
 Joash brought Jehoiada to account for not INSISTING (24 : 6, 9) 
 THAT THE LEVITES SHOULD SECURE FROM THE 
 CITIES OF yUDAH THE TEMPLE TAX WHICH MOSES 
 HAD LAID UPON ISRAEL IN THE WILDERNESS 1 
 
 (2 K. 12 : 4-8) 
 SACRED VESSELS WERE MADE OUT OF THE SUR-(24: 14) 
 
 PLUS MONEY (2 K. 12 : 13, 14) 
 
 The death of the good Jehoiada was the signal for a Religious 
 relapse into idolatry. The warning voices of the proph- muJdS of^^ 
 ets were disregarded. One— and that Jehoiada's faith- ^^^F'^'y^^ 
 ful son — was silenced by assassination, on the com- (24 : ^5-^2) 
 mand of the ungrateful king ; and he died with a prayer 
 on his lips to God for vengeance. 
 
 Within a year the king and his numerous people Aramean in- 
 were humiliated by a small band of Aramean invaders, m^u^Serof 
 and finally he was slain by his servants in vengeance Joash 
 for the blood of Jehoiada's son.'» ^"'^ • ^3-^7) 
 
 (j) Amaziah (2 Chr. 25) 
 Amaziah : his vengeance on his father's murderers (25 : 1-4) 
 
 (2 K. 14 : 1-6) 
 To augment still further his great army, Amaziah 
 
 1 Ex. 30 : 12-16 ; a tax for the support of the tabernacle and its worship. 
 
 3 On the Chronicler's theory, this section probably stands to the preceding 
 in the relation of effect to cause. The section to which it is parallel is 2 K. 
 12 : 17-21. 
 
2 Chronicles 25 : 5 
 
 The Messages of 
 
 Israelites 
 hired and 
 dismissed by 
 Amaziah ; 
 his successes 
 against 
 Edom 
 (25 : 5-13) 
 
 His foolish 
 idolatry 
 (25 : 14-16) 
 
 Its conse- 
 quences 
 (25 : 17-28) 
 
 {25: 27) 
 
 hired a large contingent from Israel ; but he dismissed 
 them again at the bidding of a man of God, who urged 
 that Jehovah was not with Israel. The disbanded men 
 departed in anger, attacked and despoiled the cities of 
 Judah while the Judean army was winning victories 
 in Edom, ten thousand of whose people they had slain 
 in battle, and other ten thousand by hurling them from 
 a rock.^ 
 
 Amaziah adopted the gods of the country he had con- 
 quered, and threatened with violence a prophet who 
 pointed out his folly. Then said the prophet : " I know 
 that God hath determined to destroy thee, because 
 thou hast done this." And so it was. 
 
 For his challenge of Joash king of Israel led to his 
 defeat and death . . . . (2 K. 14 : 8-20) 
 
 The conspiracy which resulted in his death had its 
 origin in his apostasy. 
 
 (26 : 1-4) 
 
 Uzziah's en- 
 terprise in 
 peace and 
 war 
 (a6 : S-15) 
 
 (k) Uzziah (2 Chr. 26) 
 
 The excellence and length of his reign 
 
 (2 K. 14 : 21, 22; 15 : 1-3) 
 
 Uzziah prospered as long as he sought Jehovah. In 
 war he was successful against the Philistines and 
 Arabians ; he received tribute from the Ammonites, and 
 his fame spread far and wide. He fortified Jerusalem, 
 built towers in the desert, encouraged agriculture and 
 
 1 " Rock " may here be the fortress of Sela, cf. 2 K. 14 : 7. In any case, 
 this passage is an expansion of that verse. 
 306 
 
the Historians 2 Chronicles 28 : 11 
 
 maintained a large standing army, well equipped with 
 all manner of military appliances. 
 
 But prosperity bred pride, and he presumed, despite The punish- 
 the protests of the priests, to offer incense, which it S-roglnc?'^ 
 was only lawful for the priests to offer. Forthwith on (26 : 16-21) 
 his angry brow the mark of leprosy appeared, and in 
 haste he left the temple for ever, with the mark of the 
 divine punishment upon him. 
 
 Concluding notice . . . . (2 K. 1 5 : 6, 7) (26 : 22, 23) 
 
 (1) Jotham (2 Chr. 27) 
 
 The length and nature of his reign . (2 K. 15 : 32-35) (27 : i. 2) 
 
 Jotham extended the system of fortifications in Judah, jotham's 
 
 put the Ammonites to tribute, and grew mighty be- [fj^f ^nd 
 
 cause he ordered his ways before Jehovah his God. prosperity 
 
 Concluding notice . . . (2 K, 1 5 : 36, 38) (27 ': 7-9) 
 
 (m) Ahaz (2 Chr. 28) 
 His grievous idolatry . . . (2 K. 16 : 2-4) (28: 1-4) 
 He made molten images for the Baalim, and sacri- (28 : 2, 3) 
 ficed in the valley of Hinnom. 
 
 Ahaz, for his apostasy, sustained a very grievous The defeat 
 defeat from the allied kings of Aram and Israel, the pro^hJ^re-^ 
 slain and captured being over a quarter of a million, bukes Israel 
 Then a prophet addressed the victorious army of 
 Israel, telling them that the God who had thus shown 
 his anger against Judah was angry with them also, 
 and urged them to deliver up the captives. The 
 leaders, acknowledging Israel's guilt, acted on his ad- 
 
 307 
 
2 Chronicles 28: 12 The Messages of 
 
 vice, and with noble generosity sent the captives back 
 
 to Jericho. 
 Raids upon For the sin of Ahaz divine judgment fell in the form 
 /"g^f J J of destructive raids upon Judah by the Edomites and 
 
 the Philistines. 
 (28 ; 16, 20, The costly help of the Assyrian king TURNED OUT 
 
 ^'^ A DELUSION (2 K. 16 : 7-9) 
 
 Ahaz's idol- Ahaz Sacrificed to the gods of the victorious Ara- 
 O2T: 22-25) "ie*"s,^ that he might secure their help, but they were 
 
 his ruin. 
 (28:26,27) Concluding notice . . . (2 K. 16:19,20) 
 
 (n) Hezekiah (2 Chr. 29 to 32) 
 
 (29 : 1, 2) The length and excellence of Hezekiah's reign 
 
 (2 K. 18 : 2, 3) 
 The cleans- In the very opening of his reign, Hezekiah, eager to 
 temple^('2^9) "i^ke a Covenant with the God of Israel, began his 
 great reform. The Levites were commissioned, after 
 sanctifying themselves, to cleanse the disgraced and 
 neglected temple, that so the wrath of Jehovah might 
 be appeased. This order they promptly executed, 
 priests and Levites dividing up the work. They re- 
 placed the vessels destroyed by Ahaz,^ and informed 
 the king on the completion of their task. Then going 
 
 1 Perhaps "AssyriaHs" are intended; the difference in Hebrew would 
 not be great. If, however, the text is correct, as the reference to Damas- 
 cus suggests, then we have here the Chronicler's modified version of the 
 Story of the Damascus altar. With v. 24 cf. 2 K. 16 : 17, iB- 
 
 2Cf. 28 :24; 2K. 16: 17. 
 
 308 ^ 
 
the Historians 2 Chronicles 30: 17 
 
 to the temple, Hezekiah commanded the priests to 
 offer a sin-offering for all Israel — for the royal house, 
 the temple, and the people. While the burnt offering 
 was being offered, the people worshipped to the musi- 
 cal accompaniment of Levites and priests. Then, 
 after songs of praise, on the king's invitation, the 
 people offered sacrifices of their own — thank offerings 
 and burnt-offerings — so many indeed that the priests, 
 loth to sanctify themselves, had to be assisted in flay- 
 ing them by the more enthusiastic Levites ; and king 
 and people were filled with joy at all that God had 
 wrought. 
 
 Then he determined to celebrate the passover at Je- Thepass- 
 rusalem on a great scale. To this end he despatched "^^"^ ^^°^ 
 letters throughout all Israel and Judah from north to 
 south, inviting all to come to Jerusalem, and assuring 
 them that if they would but turn to their gracious 
 God, he would look again with favour upon them, and 
 bring their dear ones back from exile. In Israel many 
 laughed his message to scorn, though not a few humbly 
 obeyed ; but Judah was inspired to unanimity. So the 
 great congregation gathered at Jerusalem, where, after 
 removing all traces of idolatry, the passover was cele- 
 brated, priests and Levites now taking such parts as 
 were prescribed in the law of Moses. In some ways 
 the celebration was irregular. It was a month behind 
 the legal time ; ' and further, many from Israel were 
 ceremonially unclean, and therefore legally disquali- 
 
 1 Num. 9 : I, 5; but cf. vv. lo, ii. 
 
2 Chronicles 30: i8 
 
 The Messages of 
 
 fied from eating the passover. But they were never- 
 theless allowed to partake. For there was a higher 
 than the legal spirit at work, as is seen in the king's 
 large-hearted prayer to ** Jehovah the good " for par- 
 don upon all, if only they worshipped in sincerity. 
 The feast lasted twice the usual time. There was 
 daily praise and abundant sacrifice and great joy. For 
 three centuries Jerusalem had not seen the like. 
 Provision for The passovcr was fittingly followed by the destruc- 
 hood^si) *^o" °^ *^^ remaining traces of idolatry in Judah and 
 Israel. Then the people dispersed to their homes. 
 Hezekiah reorganized the priests and Levites, and his 
 request — supported by his own generous example — that 
 the people should contribute toward the sacred dues, 
 met with a response beyond all expectation. Officers 
 were appointed to take charge of and distribute the 
 numerous offerings among the priests, the Levites and 
 their families. 
 
 Sennacherib's entrance into Judah . (2 K. 18 : 13) 
 On the approach of Sennacherib, the people stopped 
 the fountains, and Hezekiah strengthened the fortifica- 
 tions of Jerusalem, and encouraged the people, remind- 
 ing them that the enemy had but an arm of flesh, while 
 they themselves had Jehovah their God to fight their 
 battles. 
 
 Sennacherib's campaign ; the deliverance of Jerusalem 
 
 (2 K. 18 : 17 to 19 : 37) 
 The remarkable deliverance brought Hezekiah honor 
 in the sight of all the world. 
 310 
 
 (32 : I) 
 
 Hezekiah's 
 defences 
 (32 : 2-8) 
 
 (32 : 9-21) 
 
 Fame of 
 Hezekiah 
 (32 : 22, 23) 
 
the Historians 2 Chronicles 33 : 25 
 
 The Babylonian embassy: Hezekiah's wealth, and (32 : 24-33) 
 building enterprise (2 K. 20) 
 
 Forgetful of Jehovah's goodness in bringing him back 
 from the gates of death, Hezekiah waxed proud, but on 
 humbling himself he was forgiven and enjoyed great 
 power and prosperity. The Babylonian embassy was 
 God's way of testing what was in his heart. ^ All 
 Judah did him honor at his death. 
 
 (o) Manasseh (2 Chr. 33 : 1-20) 
 
 His idolatry (2 K. 21 : i-io) (33: i-io) 
 
 For his disregard of the divine word Manasseh was Manasseh's 
 carried away to Babylon, whence, however, after hum- pen^^n^t 
 ble confession and prayer, Jehovah his God brought him and return 
 back again to his own land. " ^^ 
 
 He strengthened the capital, abolished idolatry, and His reforms 
 made the worship of Jehovah imperative. ^^^ ' ^"^"^^^ 
 
 His death and burial . . . (2 K. 21 : 18) (32 : 20) 
 
 (p) Anion (2 Chr. 33 : 21-25) 
 
 His brief and wicked reign . . (2 K. 21 : 19-24) (33 : 21-25) 
 Amon did not humble himself before Jehovah, as f^J^ per- 
 
 vcrsitv 
 
 Manasseh his father had done. (33 : 20) 
 
 ^ In 2 K. 20 : 12, 13 the pride is connected with the embassy. Here v. 27 
 preceding v. 31 makes a very different impression from v. 13 in Kings fol- 
 lowing V. 12. 
 
 311 
 
2 Chronicles 34 : i The Messages of 
 
 (q) Josiah (2 Chr. 34. 35) 
 
 (34) His reforms : the finding of the book of the law (2 K. 22) 
 
 (34 : 3) Josiah 's reforms began in his TWELFTH year. 
 
 (2 K. 22 : 3 ; 23 : 23) 
 (34 : 8, 14, SIX YEARS AFTERWARD (v. 8), in the course of tem- 
 ple repairs, was found the book of the law of Jehovah 
 given by Moses (v. 1$), and Shaphan read THEREIN'^ 
 (V. 18). 
 (34 : 33) The effects of the reformation lasted during Josiah's 
 
 lifetime. 
 
 (35:1-19) Josiah's passover . . . (2 K. 23 : 21-23) 
 
 Josiah instructed the priests and Levites to celebrate 
 
 the great passover festival in accordance with the law 
 
 of Moses, and with splendid generosity king and 
 
 princes furnished people, priests, and Levites with 
 
 sacrificial animals. 
 
 (35 : 20, 22, Josiah's sad death . . . (2 K. 23 : 29, 30) 
 
 Necho's Necho, conscious that he was fulfilling the divine 
 
 word t^o^^ purpose, warned Josiah of the doom that would be his, 
 
 Josiah ful- if he persisted in fighting with him ; but Josiah, regard- 
 
 (35 : 21-25) less of the divine message, perished. Jeremiah and all 
 
 Judah mourned for him, and elegies are still sung."^ 
 (35 : 26, 27) Concluding notice . . . . (2 K. 23 : 28) 
 
 1 In K., he read it, i.e. roughly, the Book of Deuteronomy. But to the 
 Chronicler, the law is the Pentateuch, which was too long to read through 
 in the manner described, therefore he says therein. 
 
 3 Virtually an independent version of 2 K. 23 : 29, 30. 
 
 312 
 
the Historians 2 Chronicles 36 : 23 
 
 (r) Jehoahaz (2 Chr. 36 : 1-4) 
 His brief reign and hapless fate . (2 K. 23 : 3o''-34) (36 : 1.4) 
 
 (s) Jehoiakim (2 Chr. 36 : 5-8) 
 
 His evil reign . . . (2 K. 23 : 36 to 24 : 6) (36 : 5-8) 
 Besides carrying away certain vessels of the temple (36 : 6-7) 
 
 to Babylon, Nebuchadrezzar put Jehoiakim in chains 
 
 to carry him away also. 
 
 (t) Jehoiachin (2 Chr. 36 : 9, 10) 
 His brief reign and exile to Babylon * (2 K. 24 : 8-17) (36 : 9-10) 
 
 (u) Zedekiah (2 Chr. 36 : 11-21) 
 
 His rebellion/ the siege of Jerusalem by the Babylo- (36 = "-21) 
 nians and the destruction of Jerusalem and the temple 
 
 (2 K. 24 : 18 to 25 :2i) 
 
 Zedekiah was stiffnecked and hardhearted, rejecting 
 the message of the prophet Jeremiah, and breaking his 
 solemn oath of fealty to Nebuchadrezzar. Priests and 
 people likewise spurned the prophetic word ; until at 
 last the wrath of Jehovah rose against his people, and 
 there was no remedy. So the desolate land kept Sab- 
 bath for seventy years, as Jeremiah ^ had foretold. . 
 
 (v) The Decree of Cyrus (2 Chr. 36 : 22, 23 ; cf. Ezra I : 1-3) 
 
 » The very summary recapitulation of the facts connected with these two 
 deportations of Judah is highly characteristic. 
 ' 25 : II ; 29 : 10. 
 
Ezra-Nehemiah The Messages of 
 
 INTRODUCTION TO EZRA-NEHEMIAH 
 
 These two books, originally one in Hebrew, are an ob- 
 vious continuation of Chronicles,* and in their present 
 form are from the same hand. The phraseology, the 
 temper, the point of view are similar. Here, as there, is 
 displayed profound interest in the temple, its ritual, and 
 its ministers ; " here, as there, the Levites are prominent » 
 and the musical service is emphasized.* Certain older 
 traits receive in this age a new prominence, as fasting * 
 and prayer.® The legal spirit of the age has also engen- 
 dered a certain self-righteousness.' " The days of Nehe- 
 miah " lie in the past ; they constitute one epoch, as the days 
 of Zerubbabel constitute another.*^ In these books no less 
 surely than in Chronicles we have to do with the editorial 
 work of the Chronicler. What, however, were his sources ? 
 
 Those sources, though seldom cited," are of unusual 
 importance, as they bear, in the main, the stamp of origi- 
 
 * Compare 2 Chr. 36 : 22, 23 with Ezr. i : 1-3. 
 ^ Neh. 13 : 29, etc. 
 
 « Neh. 8 : 7, 9 ; 9 : 4, 38. 
 • < Ezr. 3 : 10, II ; Neh. 12 : 27, 36, 46. 
 
 * Ezr. 8:21; 10 : 6 ; Neh. i : 4. 
 
 * Ezr. 8 : 23 ; 9 : ^15 ; Neh. 1:4; 4:9. 
 ' Neh. 5 : 19; 13 : 14, 22. 
 
 * Neh. 12 : 47. 
 
 * Cf. Neh. 12 : 23, the book of the chronicles. 
 
the Historians Ezra-Nehemiah 
 
 nality. Though here, as in Kings, the author breathes 
 much of his own spirit into the history he records, he fortu- 
 nately leaves much of it practically intact and often trans- 
 cribes without adapting. This is especially true of the long 
 section, Neh. i to 6, a graphic story in the first person, 
 which comes from the personal memoirs of Nehemiah. 
 It is also clear that one of the sources was the memoirs of 
 Ezra, for the sections Ezra 7 : 27 to 8 : 34 and 9:1-15 speak 
 of him in the first person, though the abrupt transition in 
 the tenth chapter from the first person to the third ^ shows 
 the hand of the editor working on the original documents. 
 It is not impossible that he may have edited even that 
 portion of the memoirs which has been preserved in the 
 first person. We do know for a fact that he retouched 
 documents which look like originals. A comparison, for 
 instance, of the decree of Cyrus as given in Ezra i : 2 ff. 
 with the form of that decree preserved in the Aramaic 
 document of Ezra 6 : 3 ff., leaves no doubt as to which is 
 the original. The Chronicler's hand is obvious in the 
 representation of the decree as a charge given by Jehovah, 
 God of heaven, to Cyrus. Thus we have to face the pos- 
 sibility, which amounts to a practical certainty, that the 
 Chronicler's hand has touched even the original letters 
 and documents preserved in Aramaic, Ezra 4 : 8 to 6 : 14* 
 and 7 : 12-26,'' but the influence there is, in the main, for- 
 mal rather than material. 
 
 * 9 : 5; 10 : I. ^ Cf. especially 6 : 9, 10, 12. 
 
Ezra-Nehemiah The Messages of 
 
 Thus the sources are lists, official documents, and me- 
 moirs, all of which were in places worked over and some- 
 times amplified by the Chronicler. His priestly bias seems 
 to have occasionally controlled his presentation of fact. 
 For example, many considerations ^ tend to confirm the 
 conclusion that Ezra's expedition is antedated, and that 
 Nehemiah arrived before him and prepared the way for 
 him. Again at the expense of the continuity and even 
 coherence of his story, the Chronicler dramatically con- 
 centrates in the forefront of his narrative the Samaritan 
 opposition to the Jews— an opposition which, on the con- 
 fession of the recorded dates themselves, covered a period 
 of at least about eighty years, and increased in virulence 
 as the years went on." 
 
 These facts compel, for historical purposes, a recon- 
 struction of the order of the narrative, and this reconstruc- 
 tion becomes all the more imperative when we observe 
 that no less than three chapters of Nehemiah (8 to lo) ap- 
 pear to come from the memoirs of Ezra, and to be con- 
 nected in time, spirit, and language with Ezra 7 to 10. 
 Like the antedating of Ezra's expedition, the general disor- 
 
 » For instance, Nehemiah's memoirs make no allusion to the alleged 
 measures of Ezra, nor did Ezra's company assist at the building of the 
 walls, as they surely would have done had they been present. Further, 
 Ezra's measures, especially with regard to intermarriage, are much more 
 decisive than Nehemiah's, which have all the appearance of being tenta- 
 tive. Cf. Neh. 13 : 25 with Ezr. lo. 
 
 » Ezr. 4- 
 
 316 
 
the Historians Ezra-Nehemiah 
 
 der of the narrative was probably caused by the desire to 
 give the priest Ezra precedence over the layman Nehe- 
 miah. 
 
 It was peculiarly fitting that the priestly historian should 
 undertake to tell the story of the new life that came to his 
 people with the return of Ezra the scribe from Babylon. 
 Though the institutions which he so deeply loved were 
 for him rooted in a very distant past, yet the work of 
 Ezra gave them, so to speak, new interest and stability. 
 But why has he nothing to tell us of the period that lies 
 between the return of Nehemiah and that glad day, sev- 
 enty years before, when they finished the building of the 
 temple and kept the festival with joy ? The silence is 
 ominous. It suggests a catastrophe over which the Chron- 
 icler would fain hasten to a more congenial tale. But the 
 vague and awful suggestions of that silence receive a 
 body from scattered hints in prophecy. The temple was 
 completed in 516 B. C. We know how extravagant were 
 the hopes that gathered round Zerubbabel.' We see in 
 the gloomy world of Malachi how these hopes, how all 
 hopes, had been dashed. Even the temple and its worship 
 are now all but a thing for scorn. ^ Sellin has suggested ' 
 — though it can be no more than a hypothesis — that dur- 
 ing the governorship of Zerubbabel, the Jews may have 
 rebelled against their Persian master, and paid for their 
 daring hopes a terrible penalty, in the shape of the cruci- 
 
 » Haggai 2 : 23. » Mai. 1:7. ^Yn his book Serubbabel (1898). 
 
Ezra-Nehemiah 
 
 fixion of their leader, the devastation of their temple, and 
 the destruction of all hope of independence under a native 
 king. In the light of this possibility, the opening scene 
 in Nehemiah gains new interest and pathos, and the em- 
 phatic sacerdotalism of the new order becomes more than 
 ever intelligible. 
 
 318 
 
Throughout the following section plain type represents 
 the original sources ; bold-faced type indicates the Chron- 
 icler's additions to or modifications of it, or contributions 
 original to himself. 
 
 320 
 
Ezra 3 : 8 
 
 VI 
 
 THE RESTORATION 
 
 I. The Return (Ezra i to 6) 
 
 In fulfilment of Jeremiah's prophecy, Cyrus King of The decree 
 Persia at the bidding of Jehovah, published a decree ^ in t.?r'^m7^ 
 538 B. C. , granting permission to the exiled Jews to return ^^^ 
 to Jerusalem and rebuild the temple and enjoining that 
 the exiles receive local support.' Enthusiastically did 
 the leading men, the priests and the Levites obey ; and 
 they were sped upon their way by gifts from their neigh- 
 bors. They took with them the numerous sacred ves- 
 sels, once captured by Nebuchadrezzar, now committed 
 by Cyrus to the charge of Sheshbazzar, a prince of Judah. 
 
 In the seventh month a great gathering was held at Altar built 
 Jerusalem, at which under the leadership of Joshua the estlShS* 
 priest and Zerubbabel the governor the altar was built, p^ j^; 5-- 
 that the Mosaic sacrifices might be regularly offered. 
 The feast of booths was also held and after that the 
 regular sacrificial system was resumed. But the foun- 
 dation of the temple was not yet laid. 
 
 Measures, however, were at once taken with this Laying the 
 end in view. In the second month of the second year, of"th?tem- 
 
 ple (3 : 8-13) 
 » Ezra I : 1-3 = 2 Chr. 36 : 22, 23. 
 
 ' Since the Chronicler's sources were already priestly, it is often difficult 
 to distinguish accurately between them and his additions or corrections. 
 321 
 
Ezra 3:8 The Messages of 
 
 the returned exiles, headed by their leaders, addressed 
 themselves to the work, the oversight of which they 
 entrusted to the Levites ; and the foundation was laid 
 to the accompaniment, in ancient fashion, of music and 
 song by priests and Levites. The joy of the young 
 was mingled with the tears of those who had seen 
 the glorious temple of Solomon. 
 Samaritan The Samaritans requested permission to assist in 
 (4 ri-5^24) ^^^ building of the temple, on the ground of their com- 
 mon worship of Jehovah. On the leaders refusing, they 
 hampered the activity of the Jews, and plotted against 
 them for sixteen years, till the second year of Darius. 
 Temple be- Then under the stimulus of the preaching of Haggai, 
 ^"^2)^ '^" Zechariah.and others, the real work of building was begun. 
 Tattenai in- Their efforts were challenged by the suspicious Tat- 
 the^j^ws "* tenai, Persian governor of the western provinces. He, 
 cf ms's^° however, by the grace of God, before prohibiting them, 
 decree formally communicated with Darius, intimating the rapid 
 ^ ■ ^'^^ progress of the building, the names of the leaders, and 
 the reply of the Jews to his challenge, in which they had 
 appealed to a decree of Cyrus granting them permission 
 to return and rebuild the temple, and had pleaded the 
 uninterrupted progress of the building since the laying 
 of the foundation stone by Sheshbazzar. 
 The decree On Tattenai's recommendation, Darius instituted a 
 conSm^d search for the alleged decree, which was at length dis- 
 (e'-^-^i'lr co^'^^^^ ^^ Ecbatana, whereupon he not only warned Tat- 
 tenai not to interfere with the work, but passed an irrevo- 
 322 
 
the Historians Nehemiah i : 1 1 
 
 cable decree that part of the royal tribute be placed at 
 their disposal, that they should be regularly supplied with 
 all that was necessary for sacrifices of sweet savour, and 
 that prayer be offered for his dynasty and "may the God 
 who has caused his name to dwell there destroy all who 
 thwart the building of his house." 
 
 Thus under the stimulus of the preaching of Haggai and The temple 
 Zechariah, the building was successfully finished in 516 b"c^^*^ ^^"^ 
 B. C. Priests, Levites and returned exiles kept the ^^ • ^3-^^^ 
 dedication of the temple with joy, offered liberal sacrifices 
 and arranged for the worship in accordance with the 
 law of Moses. 
 
 A great passover feast was held in which all, with The glad 
 glad gratitude, participated — both the returned exiles \^^^^l^22) 
 and all who had separated themselves - from the filthi- 
 ness of the heathen of the land. 
 
 2. The Work of Nehe7niah (Neh. i to 7 ; 11 to 13) 
 
 Nehemiah, royal cupbearer in the Persian palace, over-judahin 
 come by the news of the distress of his fellow-country- N^hemrJh 
 men in Tudea, and of the destruction of the walls of Jerusa- ^^^^^ ^"^ 
 
 •' ' •' prays 
 
 lem, fasted and prayed long and passionately with earnest (Neh. i) 
 confession to the faithful and terrible Jehovah that, in ac- 
 cordance with his ancient -promise, he would hear the 
 prayer of his redeemed who were again oppressed, and 
 grant Nehemiah himself favor in the sight of the king. 
 
 * Perhaps those who had not been carried into exile. 
 
Nehemiah 2 : i The Messages of 
 
 Goes to je- On being questioned by the king three or four months 
 sdrsupthe afterward touching the grief which his countenance be- 
 ^"'"b "c^T2') Grayed, with the courage of faith he asked and obtained 
 from him permission to travel under Persian protection 
 to Judah, with a view to the restoration of the walls of 
 Jerusalem. The arrival of a man with such a mission 
 was naturally unwelcome to the foreign neighbors. But 
 without divulging the purpose that God had put into his 
 heart, he went out one night to inspect the state of the 
 walls, riding till the rubbish compelled him to go on foot. 
 Then with a zeal inspired by knowledge, he kindled in the 
 whole community the desire to rebuild the walls, appeal- 
 ing to Jehovah's manifest grace in the king's generosity 
 toward him. The movement was received with ridicule 
 by the foreigners. But to taunts and insinuation Nehe- 
 miah replied that they had no right in Jerusalem, and 
 that the God of heaven would crown their own despised 
 efforts with success. 
 The building The work was at once prosecuted with vigor and 
 of^the walls gp^^^^ ^^ ^^j. ^^^ ^^^j^g ^j Tekoa lent a helping hand, 
 
 from the high-priest to the private man, from the nobles 
 to the trade-guilds. 
 Foreign op- Irritated, however, by the progress of the building, the 
 frustrated foreigners again ridiculed their infatuation, and provoked 
 rniah m' Nehemiah to an earnest prayer for vengeance. The re- 
 doubled efforts of the builders, who had now almost suc- 
 ceeded in closing the breaches of the walls, so enraged 
 324 
 
the Historians Nehemiah 5 : 19 
 
 the foreigners that they determined upon a sudden attack. 
 Nehemiah, however, frustrated their plans by making ad- 
 equate preparations for this contingency, and strength- 
 ened the hearts of the despondent people not only by his 
 own heroic example, but also by reminding them that 
 their God, the great and terrible Jehovah, would fight for 
 them. 
 
 At this juncture the wrongs of the poorer people found Nehemiah 
 a voice. To procure money for food and for the royal the"raplcity 
 tribute, they had been driven to mortgage their property nobies"^^^'*^ 
 to their wealthier brethren, and even to sell their children, (s : 1-13) 
 At a great public meeting, Nehemiah indignantly accused 
 the leading men of their unbrotherly rapacity, contrasted 
 their conduct with his own and that of his friends, and 
 finally induced them to restore the mortgaged property^ 
 binding them by an oath, and invoking on traitors a sol- 
 emn curse. 
 
 Nehemiah's example was as good as his precept. For His own 
 during the whole period of his governorship (444-432 B. C), prrctke^ 
 he scrupulously refrained, in spite of precedent to the ^s '• 14-19) 
 contrary, from burdening the people with the expenses of 
 his large establishment. Nay, he could appeal to an un- 
 usually generous hospitality. Hence the justice of his 
 prayer, " Remember unto me, O my God, for good, all 
 that I have for this people. " 
 
 The walls were now completed. But the enemy, not 
 to be baulked, cunningly proposed a personal conference 
 325 
 
Nehemiah 6 : i 
 
 The Messages of 
 
 Intrigues 
 against 
 Nehemiah 
 frustrated : 
 the walls 
 finished (6) 
 
 The Samar- 
 itan indict- 
 ment 
 
 (Ezra 4 : 6- 
 ^3) 
 
 with Nehemiah on non- Jewish soil. Each invitation he 
 peremptorily refused. Then came a letter with insinua- 
 tions of rebellion and treason abetted by prophetic in- 
 trigue ; all of which Nehemiah pointedly denied. As a 
 last resource, a prophet, backed by numbers of the pro- 
 phetic order, was suborned by the enemy to destroy his 
 credit by inducing him to flee for his life to the temple — 
 a proposal which Nehemiah rejected with scorn. " Re- 
 member, O my God, according to these their works, all 
 who would have put me in fear." So, by the manifest 
 help of God, the walls were finished in less than two 
 months, to the humiliation of the enemy. During that 
 period certain members of the Jewish nobility had been 
 in treasonable correspondence with one of the enemy's 
 leaders, who was indeed connected with them by mar- 
 riage. 
 
 About this time ^ the governor of Samaria ' sent to the 
 Persian government a formal indictment of the Jews, 
 accusing them ^ of aiming ultimately at independence in 
 their efforts to rebuild the city walls, and urging that a 
 search of the official records of the government would 
 show that Jerusalem had been in the past notorious as a 
 centre of rebellion and that the fortification of the city 
 
 1 In the reign of Artaxerxes, 465-424 B. C. 
 
 3 The Samaritans were descendants of the mixed population mentioned in 
 2 K. 17 : 24, and of other peoples deported from the east in the next century 
 by Osnapper (Ezr. 4 : 10), probably Assurbanipal, 668-628 B. C. 
 
 3 As before in the reign of Xerxes, 486-465 B. C, v. 6. 
 -.26 
 
the Historians Nehemiah 1 2 : 1 1 
 
 might mean the loss of the western provinces at any mo- 
 ment. The king finding the official records to corrob- 
 orate the letter, ordered the instant suspension of the 
 building until further notice — an order which was car- 
 ried out with alacrity and not without violence by the 
 jealous enemies of the Jews. 
 
 Nehemiah then placed the city in charge of two officials, Protective 
 and took vigorous precautions to have it strongly guard- SIssSc" Ion 
 ed, and more thickly peopled. For the latter purpose, he °^ ^^^^ p^°p^® 
 classified the people, keeping in view the list ' of returned 
 exiles drawn up under Zerubbabel, about ninety years 
 before, which included laity and clergy, and he provision- 
 ally excluded all the latter who could not prove their claims 
 to the priesthood. 
 
 The rulers of the people were content to dwell at Jeru- The dty 
 salem, and the population of the town was increased by a (i^T-l^o 
 draft, selected by lot, of one-tenth of the population resi- 
 dent outside the capital as well as by a body of volunteers 
 who together represented all classes of the community.^ ^l^g popuk- 
 
 The rest of the people ^ dwelt in various towns and ^io" ?f the 
 
 .,, province 
 
 Villages. (II : 25-36) 
 
 Representatives of the twenty-two priestly and eight Registers of 
 Levitical houses returned with Zerubbabel and Joshua in Eeviticaf" 
 536 B. C. In the period between 536 and 331 there were f^^^^f^^^.^e) 
 five high-priests. For the period 499 to 463 there were 
 
 1 Neh. 7 : 6-69 = Ezra 2 : 1-67. 
 
 2 II : 3-19 =: Chr. 9 : 2-17. 
 
 3 Judah (v. 25) Benjamin (v. 31). 
 
Nehemiah 12 : 12 
 
 The Messages of 
 
 The dedica- 
 tion of the 
 walls 
 (12 : 27-43) 
 
 Loyal offer- 
 ings to the 
 temple 
 service 
 (12 : 44-47) 
 
 Nehemiah 
 enforces 
 the sanctity 
 of the temple 
 (13 : 4-9) 
 
 twenty priestly houses with heads. Registers of the 
 heads of Levitical families were kept down to the time of 
 Alexander the Great. Another list is brought down to 
 the close of the fifth century. 
 
 To celebrate the dedication of the walls, the Levites 
 and the singers were brought from the various villages 
 to Jerusalem, and there was a general purification — of 
 priests, Levites, people, and wall. Then Nehemiah 
 organized two processions — one headed by Hoshaiah with 
 half the princes of Judah, accompanied by priestly 
 trumpeters preceded by Ezra ; the other headed by 
 Nehemiah himself with the rest of the princes, which 
 marched in opposite directions round the wall, singing 
 praises, until they met before the temple. They offered 
 great sacrifices, and joy reigned supreme. 
 
 At that time steps were taken to secure the regula- 
 tion and distribution of the offerings for the priests and 
 the Levites made by the eager people. For the period 
 of Nehemiah, like that of Zerubbabel, was distin- 
 guished for its loyalty to the temple service, even the 
 singers and the porters receiving their daily portion. 
 
 On his return to Jerusalem in 432 B. C, after a length- 
 ened absence, Nehemiah found to his indignation that 
 the high-priest had assigned one of the temple chambers 
 to Tobiah the Ammonite, who was a relative by marriage.* 
 Without more ado, he ejected Tobiah's property and re- 
 stored the chamber to its original sacred use. 
 
 1 Cf . 6 : 17, 18 ; 3 : 29, 30. 
 328 
 
the Historians Nehemiah 13 ".31 
 
 His religious zeal and vigorous initiative were shown in He institutes 
 other ways. He promptly took steps to secure payment (137T0-14) 
 of their dues to the Levites who, through deficient revenue, 
 were compelled to scatter about the country for their 
 livelihood to the neglect of the temple service. " Remem- 
 ber me, O my God, concerning this." 
 
 Again, by vigorous measures, coupled with exhortation He defends 
 and threats, he succeeded in securing the Sabbath day (13 . 1^5.2^/ 
 from desecration by work and, in particular, by trade. 
 
 With an energy inspired by righteous indignation, he He stemiy 
 proceeded against the Jews who had married foreign te^rmaSage 
 women, appealing to the tragic fall of the great King Sol- ^''ner^" 
 omon, and compelling them to a solemn oath that they ('3 = 23-31) 
 would forswear all such sinful intermarriage.' He was no 
 respecter of persons ; he even expelled from Jerusalem a 
 grandson of the high-priest, who had married the daugh- 
 ter of the Samaritan Sanballat.' With a prayer that God 
 would avenge the profanation of the priesthood, he re- 
 organized the duties and privileges of the clergy. " Re- 
 member me, O my God, for good." 
 
 3. The Work of Ezra (Ezra 7 to 10; Neh. 8 to 10) 
 
 In course of time, by the grace of the king, and accord- 
 ing to the good hand of his God upon him, Ezra the 
 
 ^ Nehemiah forbids intermarriage between the children (13 : 25), Ezra 
 (10 : II ff.) demands the divorce of the wives . 
 
 * This gave impulse to the Samaritan schism, and ultimately led to the 
 building of the rival temple on Mount Gerizim (cf. John 4 : 20). 
 
Ezra 7 : i The Messages of 
 
 The com- scribc, of pricstly lineage, accompanied both by the laity 
 Aitaxerxes ^nd by the various grades of the clergy, arrived at Jerusa- 
 to Ezra \^^ ^fj-gj. ^ four months' march from Babylon, with the 
 
 (ii>zra 7:1- 
 
 26) object of investigating the religious condition of Judah and 
 
 Jerusalem, and of teaching the law. He brought with him a 
 letter from Artaxerxes — dictated by fear of the divine wrath 
 against his dynasty — embodying a decree that empowered 
 any Jew who pleased to accompany him, offering very 
 liberal contributions toward the sacrifices and for other 
 needful purposes, giving permission to take gifts of the na- 
 tives and Jews, instructing the treasurers of the western 
 provinces to give him, within certain limits, anything he 
 might further require, exempting the clergy from tax- 
 ation, and commissioning Ezra to appoint judges to teach 
 the law, with varying penalties for disobedience. 
 Ezra and his After ^ gratefully acknowledging Jehovah's grace to the 
 retu?n"^ people and to himself at this juncture, Ezra gathered at a 
 t?"^ y^jjjj short distance from Babylon, all who were to accompany 
 Neh. 7: 70- him — priests, princes, and laymen. On discovering that 
 ^^ there were no Levites among them, he had their places 
 
 taken by Nethinim, servants of the Levites, brought from 
 their home in Casiphia. Then he proclaimed a fast, with 
 public humiliation and prayer for protection by the way 
 (for, after having assured the king that their God protected 
 all who sought him, he could not well ask for a body- 
 
 » 7 : 27 to 9 : IS (except 8 : 35, 36) are from Ezra's memoirs, and in the 
 first person. 
 
the Historians Nehemiah 8 : 12 
 
 guard), and God heard their prayer. He then committed 
 to the charge of select priests the Persian and Jewish of- 
 ferings for the temple, taking scrupulous precautions to 
 have them safely delivered at Jerusalem. Then they took 
 their departure and reached Jerusalem in safety,^ being 
 preserved by their God from the dangers of the way. 
 The offerings also were found on inspection to be intact. 
 Then the returned exiles offered a sumptuous burnt of- 
 fering and sin offering, and they received the help of 
 the western governors, on presenting the royal com- 
 mission. Liberal contributions were also made by the 
 governor, the chiefs, and the people. 
 
 On the first day of the seventh month at a national The assem- 
 
 to 8 : 18) 
 
 assembly, held at Jerusalem, Ezra, supported by thir- reading*of 
 teen ^ others, read to the people at their request, for sev- cekJjrtion^^ 
 eral hours from the Book of the Law.^ The reading was re- of the feast 
 
 of booths 
 
 lieved at intervals by the expositions of the Levites. The (Neh. 7 : 73b 
 great congregation listened with reverence and w^ere af- 
 fected to tears. But Nehemiah, Ezra, and the Levites 
 bade them eat and drink and be glad, for joy was seemly 
 on this their Lord's holy day. Next day the reading was 
 
 1 The date of Ezra's return is disputed. If his expedition is subsequent 
 to Nehemiah's (cf. Introduction, p. 316, note) the commonly accepted date 
 458 B. C. will be, of course, impossible. It will have to be after 444, if not 
 after 432. 398 B. C. is the latest possible date that will satisfy the indef- 
 inite and confusing chronological hints. 
 
 2 Perhaps twelve. 
 ' I.e., the Pentateuch ; at least part of it ; see next note. 
 
Nehemiah 8 : 13 The Messages of 
 
 resumed and in accordance with the passage then read,' 
 touching the celebration of the feast of booths, they gath- 
 ered branches and erected booths — a thing that had not 
 been done for over seven hundred years. During the 
 whole of the festival week the law was read daily. 
 Theques- Soon the princes appeared before Ezra with a com- 
 mTrriig?!^''' plaint. Not only the people, but even the priests, the Le- 
 Ezra's \\x.^% and the leading men had been unfaithful to Israel's 
 
 prayer t> 
 
 (Ezra 9) trust by intermarrying with their heathen neighbors. In 
 deep grief Ezra, accompanied by all the faithful, awaited 
 the hour of the evening oblation. Then on his knees 
 with outstretched hands, he earnestly prayed to God, con- 
 fessing with shame the national sin from of old, and the 
 justice of all the chastisement that had fallen ; especially 
 bewailing their ungrateful disregard of God's recent kind- 
 ness to them. He had punished them less than they de- 
 served ; and they had rewarded his forbearance by defy- 
 ing the prophetic word, and courting judgment by marriage 
 with the heathen. " O God of Israel ! thou art righteous ; 
 none can stand before thee because of this." 
 Severe meas- Ezra's impassioned prayer drew about him a weeping 
 "n"rmiT-"^' Congregation, one of whom, acting as spokesman, pro- 
 ^z^raio-i-o) posed to redeem the past by solemnly pledging themselves 
 
 1 If this passage (Lev. 23 : 33-44) was reached by the second day, the 
 " book of the law " then read can hardly have been the whole Pentateuch, 
 but rather only the legislative portion of it. Besides, the reading of the fa- 
 miliar stories in Genesis and Exodus could hardly have produced the im- 
 pression recorded here. (So Steuernagel.) 
 
the Historiafts Nehemiah 9 : 7 
 
 to put away their heathen wives and the children born of 
 them. Ezra, seizing the opportunity, exacted an oath to 
 this effect from the leaders of the clergy and people. 
 They, in turn, followed this up by summoning the whole 
 nation to Jerusalem, on pain of forfeiture of property and 
 excommunication. 
 
 The passage * from the Pentateuch was read which ex- read 
 eluded Moabites and Ammonites from the congregation. J^)*^' ^^ ' 
 
 " This ye have transgressed," said Ezra, and he urged The work of 
 them to make confession and divorce their wives. But sio^n^°™™'*" 
 owing to the natural difficulties of the case, aggravated by^^"*^° = ^°- 
 the inconvenience of the heavy rains, it was agreed, all 
 but unanimously, that the cases should be settled in detail, 
 at dates to be appointed subsequently, when the husbands 
 of the foreign women might appear for trial, accompanied 
 by the elders and judges of their respective cities. The 
 commission, of which Ezra was president, sat for about 
 three months and convicted one hundred and thirteen 
 men, including all grades of the clergy. 
 
 Less than four weeks afterward, in an assembly purged Ezra's 
 of all the foreign element, the people after the reading of confess°in 
 extensive sections of the law, made a humble confession (^^^- 9) 
 of sin, led by the Levites under Ezra," who prayed on this 
 wise : " Thou, O Jehovah, art the creator and preserver 
 of all, and thy love has shaped the history of thy people. 
 In thy choice of father Abraham and thy faithfulness to 
 
 1 Deut. 23 : 3-6. 2 So v. 6 in LXX. 
 
 333 
 
Nehemiah 9 : 8 The Messages of 
 
 him ; in the marvels thou didst work for thine afflicted 
 people in Egypt and the wilderness ; in thy gift of the 
 Sabbath and of good and true laws through Moses on 
 Sinai : in thy merciful pardon of their sins of rebellion ; 
 in thy gifts of victory and children and a fruitful land ; in 
 the deliverers whom thou from time to time didst raise up 
 in answer to their cry, despite their murder of thy proph- 
 ets ; in thy forbearance for so many years ; in all these 
 things thou hast shown thyself a gracious and a merciful 
 God. Now therefore, O our God, the great and mighty, 
 the terrible and faithful God, have pity upon us for all the 
 sorrow thou hast justly brought upon us all since the time 
 of the kings of Assyria, for we are this day slaves in the 
 wealthy land that thou gavest to our fathers." 
 The cove- The prayer issued in a covenant — signed by the govern - 
 "e^^s^" ' ' or, the nobles, and the clergy, and ratified by the assem- 
 (Neh. 10) j^iy ^j. i^,.gg — |.Q observe the Mosaic law. The chief terms 
 of the covenant were that they would not intermarry with 
 their heathen neighbors, nor trade on the Sabbath day, 
 that they would remit all debts and leave the land fallow 
 in the seventh year for the poor, that they would contrib- 
 ute annually to the temple service,^ as well as to the sup- 
 port of the priests and Levites, and in every way secure 
 the maintenance of the service. 
 
 > Here K of a shekel : in Ex. 30 : 13, it is J^ shekel ; cf. 2 Chr. 24 : 6, 9. 
 
 334 
 
the Historians Ruth 
 
 VII 
 
 THE DATE AND CHARACTER OF THE BOOK OF 
 RUTH 
 
 The English version of the Bible, following the Greek 
 and Latin, suggests that the Book of Ruth is a foil, as it 
 is an appendix, to the Book of Judges, Its place in the 
 Hebrew Bible, however, is toward the end, in the section 
 to which Ezra-Nehemiah belongs, and it is not unfair 
 to see in it in reality a foil to those books. Its place in 
 the canon, its language, its reference to the custom de- 
 scribed in 4 : 7 as of the " former time," all suggest that 
 the book is late. 
 
 The legislation of Ezra * which demanded the divorce of 
 all foreign women — justified as it may have been in large 
 measure by the circumstances of the time — could hardly 
 pass without protest from men of prophetic spirit." Prob- 
 ably the Book of Ruth is that protest. Its large-hearted- 
 ness is the complement of the Leviticalism of Chronicles. 
 It is not merely a beautiful idyll. It is the answer of the 
 prophet to the priest. It is mercy triumphing over judg- 
 ment. Like Jonah, this book implicitly claims the whole 
 
 J Ezra 9 and lo. 
 
 * Malachi's attitude (2 : 10-16) was similar to Ezra's, and doubtless he 
 represented the average opinion of the good men who " feared Jehovah" 
 (Mai. 3 : 16). 
 
 335 
 
Ruth The Messages of 
 
 world for the love of God. It asserts that a Moabitess 
 may be an Israelite indeed, and that instead of her birth 
 counting against her, her faith should count in her favor. 
 Did not God himself so count it, by making her the ances- 
 tress of David ? Jehovah is indeed the God of Israel,' 
 v^^ho visits his own to bless them ; ^ but he can equally 
 bless the children of another people,' and will deal very 
 kindly with the foreign woman who comes to take refuge 
 under his wings,* and who said to her Hebrew mother-in- 
 law " Thy God shall be my God." * He is gracious both 
 to the living and to the dead,* to Israel indeed, but no less 
 to Moab, and her that cometh unto him, of whatsoever 
 people she be, he will in no wise cast out. 
 
 VIII 
 
 A PLEA FOR THE NON-ISRAELITE (RUTH) 
 
 Ruth goes During the days of the judges, Elimelech of Bethlehem 
 fl^om rfS'ab* with his wife Naomi and their two sons, were driven by a 
 hem'of^^' famine to sojourn in Moab. In process of time, husband 
 Judah(i) and sons died. Now the sons had married women of 
 Moab '— Orpah and Ruth. Bereft of husband and chil- 
 dren, the aged Naomi resolved to return to her own land 
 of Judah, which Jehovah had meanwhile blessed with 
 
 * 2 : 12. 9 I : 6. ' I : 8, 9. * 2 : 12. 
 
 6 I : 16. • 2 : 20. '' Cf. Neh. 13 : i. 
 
 Z2>^ 
 
the Historians Ruth 3 : lo 
 
 plenty ; and likewise she bade her daughters-in-law re- 
 main in their own land, invoking upon them a blessing 
 from her God for their kindness to herself and to the 
 dead, and earnestly entreating them to remain when they 
 showed themselves willing to go with her. At last Orpah 
 went back to her people and her god ; but Ruth clave to 
 Naomi, vowing to live and die beside her, and taking 
 Naomi's people and God to be her own. So in the be- 
 ginning of barley harvest, the two women came to Beth- 
 lehem, where their coming caused much ado ; and Naomi 
 gave voice to her sense of the bitter contrast wrought by 
 Jehovah between the former days and these. 
 
 Now Ruth went out to the fields to glean a slender Ruth gleans 
 sustenance behind the reapers, and she happened to enter JJ} goaz^ ^ 
 the field of Boaz, a kinsman of Naomi. On learning who ^^ = ^'2°*) 
 she was, and noting her faithfulness and loveliness, he 
 with delicate grace bade her remain in his field and beside 
 his maidens, offerin<7- her hospitality and protection, and, 
 in reco;;nition of her loyalty, irvoking upon her the bless- 
 ing of tlie God of Israel, now her rightful protector. When 
 she came home in the evening with the barley, her story 
 touched Naomi's heart with gratitude to God, who was 
 ever gracious alike to the living and the dead. 
 
 After telling her with glad pride that Boaz was a near She wins his 
 kinsman, Naomi straightway bethought herself of a plan \^ f 2o°"o 
 whereby Boaz might be led to promise to play a kins- 3 '• 18) 
 man's part to Ruth. Her plan fell out happily. Boaz 
 337 
 
Ruth 3:11 The Messages of 
 
 responded with willingness, nay with joy, for the noble- 
 ness of Ruth had won his affections. With high hopes 
 the old woman awaited the issue of the matter. 
 She becomes But there was a kinsman nearer than Boaz, with a claim 
 the°a?«s^™ P^ior to his. So Boaz brought the case before a council 
 gess of Qf elders at the city gate, and gave his rival the chance of 
 redeeming Elimelech's land. The latter, however, re- 
 jected the condition attached thereto — that he should 
 marry the childless Ruth. So, by an old symbolic rite,' 
 he abandoned his claim in favor of Boaz, who thereupon 
 redeemed the land, and wedded Ruth amid the prayers of 
 the people that through her Jehovah would build up his 
 house, as the houses of Israel and Judah had been built 
 up in the olden days. And so it was. For, to the joy of 
 the aged Naomi, a son was born to Ruth from whom, in 
 the third generation, sprang the great King David. Thus 
 David is directly descended through Boaz from Judah. 
 
 IX 
 
 THE CHARACTER AND PURPOSE OF THE BOOK OF 
 
 ESTHER 
 
 If Ruth was a foil to Ezra, Esther is a foil to Ruth. In 
 the interval that separates the two books — Esther comes 
 probably about the middle of the second century B. C. — 
 
 1 Deut. 25 : 9. 
 
the Historians Esther 
 
 magnanimity has passed into bitterness, and the eyes that 
 once looked so generously on the things of others, now 
 look narrowly only upon their own. In this book we see 
 the culmination, in its most unlovely form, of that exclu- 
 siveness which had been encouraged by the legislation of 
 Ezra. The " holy seed " ^ is hated of the world, but it is 
 led through obloquy and malice to triumph, a cruel and 
 unholy triumph. 
 
 The story reads more like romance than history. It was 
 written long after the events it describes. The Persian 
 empire is a thing of the past,^ long enough past to ob- 
 scure to the writer the chronological perspective ; for the 
 hero of the story, which is set early in the reign of Xerxes, 
 and therefore must be somewhere about 480 B. C, is rep- 
 resented as having been carried away to Babylon in 597 
 B. C. with Jehoiachin.^ But there are other perplexities. 
 The king who sanctions the decree for the extermination 
 of the Jews in 3 : 9- 11 is ignorant of it and surprised by 
 it in 7 : 5. It is hard to say what the underlying basis of 
 fact may be, but the temper of the story is extremely sig- 
 nificant of later Jewish feeling. 
 
 The book probably served more than one purpose. It 
 explains the origin of the Purim festival ; ^ but a co-ordi- 
 nate purpose must have been to glorify the Jews, and to 
 show how jealously their God watched over their interests 
 and led them to victory. It is a shallow criticism which 
 
 ' Ezr. 9:2. * I : I, 13, 3 2 : 5, 6. * 9 : 19, 26. 
 
 339 
 
Esther The Messages of 
 
 would deny this religious aspect of the book — on however 
 low a plane the religion may be — on the ground that the 
 divine name nowhere occurs in it. The thought, though 
 not the word, is present in Mordecai's confident assurance 
 that enlargement and deliverance would arise to the Jews 
 from one place, if not from another,' and that thought de- 
 termines the whole sequence of the story. A note of the 
 intensest national feeling runs through the book. There 
 the unique self-consciousness of the Jews finds its justifi- 
 cation in the facts of history and in the mysterious prov- 
 idence which brings them at the last to " light and glad- 
 ness and joy and honor." ^ The world hates them ; they 
 have enemies, not one ^ but many.* But they can over- 
 come the world. Esther the Jewess is better than Vashti," 
 and Mordecai the Jew, like Joseph in the gray past, is next 
 the king." All men must bow to Haman, but not Mor- 
 decai ; he bowed not nor did him reverence.'' For he 
 represents a people whom no man could withstand ; ' 
 even the mighty Haman must go down before him.* No 
 royal decree can ultimately keep the Jews out of the do- 
 minion which is their destiny.'" Was it any wonder then, 
 that the fear of them fell upon all people " and that " many 
 from among the peoples of the land became Jews ? " ''' 
 This emphasis on the uniqueness of Israel is nothing 
 
 ^ 4 : 14. ' 8 : 16. 3 3 : 10. ♦9:1. 
 
 * I : 19. • 10 : 3. ''3:2. 89:2. 
 
 •6:13. i»9:i. 1' 8; 17, 9:2. 128:17. 
 
the Historians Esther i :'9 
 
 new; it is as old as the oracle of Balaam.^ What is 
 new — or almost new '■* — and disappointing is the expression 
 which it here receives. It expresses itself in needless 
 cruelty ' and in massacre apparently unprovoked. The 
 sense of the national uniqueness is not inspired, as it often 
 is in the later literature of the Old Testament, by the solemn 
 and radiant sense of a mission. It is a solace to think 
 that this book won its place in the Canon only after a 
 struggle. And yet it has there its own pathetic place. It 
 sheds a very sorrowful light upon the treatment which 
 the Jews had received at the hands of an inappreciative 
 and relentless world. Bitter indeed must have been the 
 persecution which stung the generous and tender hearts 
 that gave us Ruth, into the bigotry, passion, and ven- 
 geance that thrill through the fascinating story of Esther. 
 
 X 
 
 ISRAEL'S TRIUMPH OVER ITS FOES (ESTHER) 
 
 About the year 483 B. C.,* after a six months' festival in Xerxes puts 
 honor of the princes and nobles of his vast empire, Xerxes qu^^\i') 
 held a second gorgeous festival for the people in his palace 
 
 * Num. 23 : 9. 
 
 ' In Mai. 1 : 3 Jehovah's love for Israel is held to be proved by his hatred 
 for Edom, manifest in the desolation of that land. 
 8 9 : 13-15- 
 
 * About the same date as the notice in Ezra 4 : 6. 
 
Esther i : lo The Messages' of 
 
 at Susa. On the last day, he bade the queen appear to 
 display her beauty. She refused. The angry king con- 
 sulted his wise men ; and, on the advice of one of them 
 he put her away by a royal decree, lest the example of 
 her contumacy should prove contagious, and sent instruc- 
 tions throughout the various provinces that every man be 
 master in his own house. 
 He takes Steps were then taken to find a better queen than she. 
 
 hlr^^s^ead ; From all the empire fair maidens were gathered to the 
 Mordecai palace and among them the orphan Esther, cousin 
 
 saves the * ^ *^ 
 
 king's life (2) and adopted daughter of Mordecai. The king loved her 
 above all the other maidens and made her queen about 
 479 B. C.^ Not long thereafter Mordecai saved the king's 
 life by communicating to him through Esther a plot against 
 him ; and his deed was put on record. 
 Hainan's Now a Certain Haman, promoted by the king above all 
 
 MoSecai; the Other nobles, conceived a deadly hatred of the Jew, 
 JJj^gg^U,^g°^ Mordecai, for persistently refusing him the obeisance 
 (3) which the king had enjoined, and he sought to gratify his 
 
 revenge by destroying the Jewish people, root and branch, 
 throughout the empire. By representing them to be sedi- 
 tiously inclined, he obtained from the king a decree for their 
 annihilation, to take effect in eleven months, namely, on the 
 thirteenth day of the twelfth month, a date fixed by lot.'' 
 
 1 The year of the battles of Plataea and Mycale, the year after Ther- 
 mopylae and Salamis. 
 
 2 I.e.y Pur: hence, according to 9 : 26, the name of the festival Purim. 
 
the Historians Esther 6 : 14 
 
 The decree prostrated the Jews with grief. Mordecai Esther's 
 contrived to inform Esther thereof, and charged her to intercede 
 implore the king on behalf of her people. Esther knew j^'^J^ ""^^ 
 well the peril of such a course ; yet, nerved by Mordecai's 
 appeal, she bravely made up her mind to intercede with 
 the king, cost what it might. " I will go," said she, " and 
 if I perish, I perish." 
 
 The king received her graciously, and offered to grant Her ingeni- 
 her request even to the half of his kingdom. She only enthmluhe 
 asked, however, that the king and Haman would come '^"^s/s) 
 next day to a banquet prepared by herself. There the 
 king renewed his promise; but again she invited them 
 to a second banquet. Haman's joy, however, was still 
 clouded by Mordecai's refusal of obeisance. On his wife's 
 suggestion, he prepared a gallows, hoping to secure next 
 day a royal decree for his execution. 
 
 That night the king, to while away the sleepless hours, The tables 
 had the royal records read to him ; and finding there (J) ^""^"^ 
 mention of Mordecai's unrewarded service, next day he 
 asked Haman, who had come in the hope of securing the 
 royal warrant for Mordecai's execution, what should be 
 done to the man whom the king delighted to honor. This, 
 thought Haman, could be no one but himself, and he ac- 
 cordingly suggested the most extravagant honors. To 
 his horror, he found that, by the terms of his own propo- 
 sal, he must himself bestow those honors on the hated 
 Mordecai, the Jew ; while, to complete his confusion, his 
 
 343 
 
Esther 7 : i The Messages of 
 
 wife foretold his certain downfall, if Mordecai were really 
 a Jew. 
 Haman is With these bodings of doom in his ears, he came with 
 Rior^cTecar the king to Esther's banquet. In response to the king's 
 XiT^^ot'. 2) ^^^^^ o^^^' ^h^ qu^e" earnestly begged for her own life, 
 and that of her people, imperilled by — Haman ! The 
 guilty man trembled. The indignant king, adopting the 
 grim, yet timely hint of one of his courtiers, had him 
 hanged on the gallows that he had prepared for Mor- 
 decai, and Mordecai was installed in Haman 's post of 
 honor. 
 The counter Esther now set herself to reverse, if possible, the pre- 
 
 decree • ^ IT 
 
 (8 : 3-17) vious decree ordering the destruction of the Jews ; and 
 the king, regarding her request with favor, empowered 
 Mordecai to issue, with all speed, a decree in the royal 
 name, granting liberty to the Jews to defend themselves 
 by force against all who assaulted them on the day ap- 
 pointed. The decree was received by the Jews with 
 transports of delight ; and many of the native peoples be- 
 came proselytes, for the fear of the Jews was fallen upon 
 them. 
 
 The triumph So on the day appointed for the massacre, as it fell 
 
 of the Jews ^ .^ i t , i • 
 
 (9 : 1-16) out. It was not the Jews, but their enemies, who were the 
 victims ; for they were irresistible. The prestige of Mor- 
 decai even secured for his countrymen official assistance. 
 The Jews worked their will upon their foes. In the palace 
 alone, they slew five hundred, including the ten sons of 
 344 
 
the Historians Esther lo : 3 
 
 Haman, and at the request of Esther, added three hun- 
 dred more the following day. In the provinces, where 
 the massacre lasted only one day, seventy-five thousand 
 victims fell. 
 
 Such then is the origin of the glad Purim festival, held The Punm 
 on fourteenth and fifteenth of the month Adar, to keep ("'^7-32) 
 alive the memory of this great deliverance in every Jewish 
 or proselyte family for ever. This ordinance was con- 
 firmed by a decree of Esther and Mordecai. 
 
 It is recorded in the royal archives of Persia how Mor- The exaita- 
 decai in his high office — he was second only to the king — zeTl Sf 
 won the affection of his Jewish brethren by his great zeal ^w-<i«cai 
 on their behalf. 
 
 345 
 
APPENDIX 
 
APPENDIX 
 
 BOOKS OF REFERENCE 
 
 The literature in English on the historical books of the Old 
 Testament from the standpoint of modern criticism is not yet 
 extensive, but it is rapidly growing. On some of the books 
 there is as yet no good up-to-date English commentary. The 
 following list is selected with a view to the needs of the gen- 
 eral reader, and avoids, on the one hand, works of a minutely 
 technical nature, and on the other, foreign books which have 
 not been translated. 
 
 Driver's " Introduction to the Literature of the Old Testa- 
 ment " (ninth edition, 1901, Charles Scribner's Sons) is a 
 mine of information. It is absolutely reliable in its details, and 
 cautious in its methods, and forms an exceedingly useful guide 
 to the critical problems connected with each book. Much 
 smaller, but always interesting and illuminating, is Kautzsch's 
 "The Literature of the Old Testament" (translated by Dr. 
 Taylor ; published by Williams & Norgate, 1898, and by Put- 
 nams, 1899). A "Biblical Introduction," by Bennett and 
 Adeney (Whittaker, 1899), gives a clear and comprehensive 
 presentation of the facts on their literary side. These books 
 
 349 
 
Appendix 
 
 all deal with the whole of the Old Testament, and not exclu- 
 sively with the historical books. 
 
 For a long time, one great barrier to the study of the histories, 
 from which the present Hexateuch has been compiled, was the 
 absence of continuous texts. That barrier has now been re- 
 moved. The prophetical and priestly texts are presented con- 
 tinuously in Addis's "Documents of the Hexateuch " (vol. i., 
 1893; vol. ii., 1898, Putnams), and in Bacon's "Genesis of 
 Genesis," 1892, and "The Triple Tradition of the Exodus," 
 1894 ; while the prophetic texts alone are presented in Duff's 
 "Old Testament Theology" (vol. i., 1891 ; vol. ii., 1900, A. 
 & C. Black). 
 
 The fullest treatment of the critical problems of the Hexa- 
 teuch will be found in the Oxford publication. The Hexateuch, 
 edited by Carpenter and Battersby (2 vols., 1900, Longmans, 
 Green & Co.), which, besides printing the texts in the order of 
 the English Bible, and relegating each section to its source, 
 discusses clearly and very fully all the literary problems. 
 Briggs's " Higher Criticism of the Hexateuch " (second edi- 
 tion, 1897, Charles Scribner's Sons) is less elaborate, but thor- 
 ough and very useful. In Addis's volumes mentioned above, 
 the texts are preceded by critical discussions, and Bacon's two 
 volumes are full of marvellously delicate and powerful critical 
 work. There is an interesting and penetrating treatment of the 
 gradual growth of the historical books in McCurdy's " His- 
 tory, Prophecy, and the Monuments" (vols, i.-iii., Macmillan 
 & Co., 1894- 1 901). For a brief, but very adequate presenta- 
 tion of the Hexateuchal problem the reader may be referred to 
 
Appendix 
 
 W. Robertson Smith's " Old Testament in the Jewish Church," 
 Lecture II. (2d revised and enlarged edition, 1892, D. Appleton 
 & Co.), or to the article " Hexateuch," in the "Encyclopaedia 
 Biblica " (Macmillan & Co., 4 vols.), or in the " Dictionary of 
 the Bible," edited by Hastings (4 vols., Charles Scribner's 
 Sons). 
 
 For the spirit in which the earlier chapters of Genesis are to 
 be read, the student may consult Ryle's " Early Narratives of 
 Genesis " (Macmillan & Co., 1892), and for Genesis as a whole, 
 Dods's volume in " The Expositor's Bible " (A. C. Armstrong 
 & Co., 1888). Much help may also be found in Professor G. 
 A, Smith's "Modern Criticism and the Preaching of the Old 
 Testament " (A. C. Armstrong & Son, 1901), and from Pro- 
 fessor Davidson's article on " The Uses of the Old Testament 
 for Edification," in the Expositor iox January, 1900. 
 
 The following articles in the two Biblical Dictionaries al- 
 ready mentioned (" Encyclopaedia Biblica" and "Dictionary 
 of the Bible ") may be consulted with much advantage : Gen- 
 esis, Exodus, Numbers, Deuteronomy, Joshua, Judges, Kings, 
 Chronicles, Ezra, and Esther. The volumes containing articles 
 on the remaining books may be expected at no distant date. 
 
 Dillmann's great commentary on Genesis (2 vols., translated 
 by Stevenson, 1897, T. & T. Clark, and Scribner's) is very 
 elaborate and exhaustive. Of great value are the commentaries 
 on "Deuteronomy," 1895, "Judges," 1895, and "Samuel," 
 1899, by Driver, Moore and H. P. Smith, respectively, in the 
 "International Critical Commentary " series (Charles Scribner's 
 Sons). For the reader who is interested in the question of 
 
Appendix 
 
 sources, Bennett's "Joshua," 1899, and Moore's "Judges," 
 1898, in the " Sacred Books of the Old and New Testaments " 
 series, commonly known as the Polychrome Bible (edited by 
 Haupt, published with English translations, Dodd, Mead & 
 Co.), will be found of great service. On the origin of the 
 Books of Samuel, Cheyne's chapter on " How the Books of 
 Samuel Arose," in " Aids to the Devout Study of Criticism," 
 1892 (Thomas Whittaker), may be consulted. In the Cam- 
 bridge Bible series, there is a handy commentary on "Sam- 
 uel," 1886, by Kirkpatrick, and on " Kings," 1889, by Lumby 
 (Macmillan & Co., each 2 vols.); the commentary on " Ezra- 
 Nehemiah," in this series by Ryle may be strongly recom- 
 mended. For the rearrangement of the text of Ezra-Nehemiah, 
 see Professor Kent's " History of the Jewish People," 1899 
 ($$ 88-98), and for the reconstruction of the history which 
 this involves, the same volume %% 1 14-21 1, and Cheyne's 
 "Jewish Religious Life after the Exile," 1898, chapters i and 
 2 (G. P. Putnam's Sons), should be consulted. Bennett's 
 "Chronicles," 1894, in the Expositors' Bible series, is a very 
 useful and able book (Armstrongs). An appreciation of the 
 religious value of the Book of Chronicles will be found in 
 the article on " Chronicles," in Hastings's "Dictionary of the 
 Bible." 
 
 352 
 
Appendix 
 
 II 
 
 PASSAGES IN THE BOOKS OF SAMUEL AND 
 KINGS OMITTED BY THE CHRONICLER 
 
 The story of the career of Saul and of the life of David be- 
 fore his accession to the throne (i S. 9 to 30). 
 
 The opposition of Ishbosheth to David (2 S. 2 to 4). 
 
 The taunt of Michal (2 S. 6 : 10-23). 
 
 The threat concerning Solomon (2 S. 7 : 14). 
 
 David's cruelty to Moab (2 S. 8 : 2).» 
 
 David's kindness to the son of Jonathan (2 S. 9). 
 
 David's sin with Bathsheba and its punishment (2 S. II : 2 
 to 12 : 25). 
 
 Joab's loyal act of abnegation (2 S. 12 : 27-29). 
 
 The violation of Tamar (2 S. 13 : 1-22). 
 
 The murder of Amnon by Absalom (2 S. 13 : 23-37). 
 
 The rebellion of Absalom (2 S. 13 : 38 to 15 : 12). 
 
 The flight and return of David (2 S. 15 : 13 to 19 : 40). 
 
 The rupture between Judah and Israel (2 S. 19 : 41 to 20 : 22). 
 
 The famine stayed because of the vengeance taken upon the 
 descendants of Saul (2 S. 21 : 1-14). 
 
 Intrigues for the succession of Solomon to the throne (i K. i). 
 
 Solomon's stern measures for peace (i K. 2). 
 
 Anecdotes illustrating Solomon's judicial wisdom, the organi- 
 zation of his kingdom, his proverbs and songs (i K. 3: 16 to 
 4: 34)- 
 
 1 But compare 1 Chr. 20 : 3, which retains a similar reference. 
 
 353 
 
Appendix 
 
 His benediction at the dedication of the temple (i K. 8 : 54- 
 61). 
 
 His many wives and his idolatry (i iC. 11 : 1-8). 
 
 The rebellions of Hadad, Rezon, and Jeroboam (i K. 
 
 11 : 9-40). 
 
 Jeroboam's calf-worship and the doom pronounced upon it, 
 on Jeroboam's house, and on the northern kingdom (i K. 
 
 12 : 25 to 14: 20). 
 
 Abijah spared by Jehovah for David's sake (i K. 15 : 3-5). 
 
 Asa's intolerance of immoral worship (i K. 15: 12). 
 
 The reigns of Nadab, Baasha, Elah, Zimri, Omri, and Ahab 
 (I K.15: 25 to 16:34). 
 
 The story of the Prophet Elijah (i K. 17 to 21 : 29). 
 
 The reigns of Ahaziah and Joram of Israel with stories of Eli- 
 jah and EHsha (i K, 22 : 51 to 2 K. 8 : 15 ; 13 : 14-20). 
 
 The rebellion and reign of Jehu (2 K, 9, 10). 
 
 The reigns of Jehoahaz and Joash of Israel (2 K. 13). 
 
 The reign of Jeroboam II. of Israel (2 K. 14: 23-29). 
 
 The reigns of Zechariah, Shallum, Menahem, Pekahiah, and 
 Pekah of Israel (2 K. 15 : 8-31). 
 
 The reign of Hosea and story of the fall of the northern 
 kingdom (2 K. 17). 
 
 The tribute from the temple treasures paid by Hezekiah to 
 Sennacherib (2 K. 18 : 15, 16). 
 
 The threat by prophets of Jerusalem's overthrow (2 K. 
 21 : 11-16). 
 
 The purification by Josiah of Judah and Samaria (2 K. 
 23 : 4-20). 
 
 354 
 
Appendix 
 
 Jehoiakim's tax (2 K. 23 : 35). 
 
 The invaders sent by Jehovah against Jehoiakim, and the 
 reason (2 K. 24: 2-4). 
 
 The first captivity to Babylon (2 K. 24: 10-16). 
 
 The capture and destruction of Jerusalem and the temple 
 (2K. 25: 1-21). 
 
 Gedaliah's appointment as governor and his murder (2 K. 
 25 : 22-26). 
 
 The pardon of Jehoiachim (2 K. 25 : 27-30). 
 
 355 
 
INDEX OF BIBLICAL PASSAGES 
 
INDEX OF BIBLICAL PASSAGES 
 
 GENESIS 
 
 CHAPTERS 
 
 PAGES 
 
 I : I to 2 : 4* 249 
 
 2: 4i>t0 4: 24 32-35 
 
 5 : 1-28 249 
 
 5 : 29 35 
 
 5 : 30-32 249-250 
 
 6: 1-8 35-36 
 
 6 : g-22 250 
 
 7 and 8 36, 250 
 
 9 : 1-17 250 
 
 9 : 18-27 36-37 
 
 9 : 28-29 250 
 
 10:1-7 251 
 
 10 : 8-19 37 
 
 10 : 20, 22-24 251 
 
 10 : 21, 25-30 37 
 
 10: 31-32 251 
 
 11 : 1-9 37 
 
 II : 10-27 251 
 
 II : 28-30 38 
 
 II : 31-32 251 
 
 I2andi3 38-39, 251 
 
 14 251 
 
 IS 39-40 
 
 16 40, 251 
 
 17 251, 252 
 
 18 and 19 40-41, 252 
 
 -7 41, 252 
 
 to 22 : 24 41-42 
 
 23 252 
 
 24 42 
 
 25 : 1-6, lib, 18 42, 43 
 
 25 : 7-11% 12-17, i9> 20 : 26''. .252-253 
 
 25 : 21 to 26 : 33 43 
 
 26: 34-35 253 
 
 27 43-44, 253 
 
 CHAPTERS PAGES 
 
 28 : 1-9 253 
 
 28 : 10 to 31 : 55 44-46, 253 
 
 32 and 33 46-47 
 
 34 47. 253 
 
 35 : 1-8 47-48 
 
 35 : 9-15 253 
 
 35 : l6-22a 48 
 
 35 : 22b-29 253-254 
 
 36 : I to 37 : 2* 254 
 
 37 : 2^-36 48 
 
 38 (note 3) 48 
 
 39 : I to 46 : 5 48-51. 254 
 
 46 : 6-27 254 
 
 46 : 28-34 51 
 
 47 : 1-6 51. 254 
 
 47 : 7-11 254 
 
 47 : 12-28 51. 254 
 
 47 : 29 to 48 : 2, 8-22 51-52 
 
 48: 3-7 254-255 
 
 49 : I, 28b-33 255 
 
 50 52, 255 
 
 EXODUS 
 
 I : 1-5- 7. 
 I : 6-12. . 
 
 1 : 15 to 2 
 
 2 : 23^-25 
 
 3 : I to 4 : 23 
 
 4 : 24-26 
 4 
 6 
 7 
 
 13. 14- 
 
 23a 
 
 9:8. 
 
 255 
 
 59 
 
 59-60 
 
 25s 
 
 60-61 
 
 . . (note i) 60 
 
 27 to 6 : 1 61, 62 
 
 2 to 7 : 13 255-256 
 
 14-25 62, 256 
 
 1-15 62, 256 
 
 16-19 256 
 
 20 to 9 : 7 62-63 
 
 12 256-257 
 
 359 
 
Index of Biblical Passages 
 
 CHAPTERS PAGES 
 
 9 : 13 to II : 8 63-64 
 
 11 : 9 to 12 : 20 257 
 
 12:29-39 64 
 
 12 : 40 to 13 : 2 257 
 
 13 : 17 to IS ; 21 64-65, 257-258 
 
 15 : 22 to 16 : 36 65, 258 
 
 17 65, 258 
 
 19 65-66, 258 
 
 20 : 1-21 66-67 
 
 1-2, 9-1 1 (note I ) 66 
 
 3-8, 12-14 67 
 
 iSi'-iSa 259 
 
 I to 31 : 18a 259-260 
 
 iSb 67 
 
 I to 34 : 9 67-68, 261 
 
 29 to 40 : 38 261 
 
 NUMBERS 
 
 I : I to 5 : 4 261-262 
 
 6 : 22-27 262 
 
 7 (note) 261 
 
 9 : 15 to 10 : 28 263 
 
 10 :29 to 12 : 16 69-71 
 
 13 and 14 71-72,263 
 
 16 72, 264 
 
 17- 
 
 .264 
 
 3 73. 264 
 
 20 : 14-21 73 
 
 20 : 22-29 265 
 
 21 : 1-3 (note 2) 72 
 
 21 ^4-35 73-74. 265 
 
 22 : I 265 
 
 22 : 2 to 25 : 5 74-75 
 
 25 : 6 to 26 : 65 265-266 
 
 27 : 12-23 266-267 
 
 31 (note) 265-266 
 
 32 75-76, 267 
 
 33 to 35 267-268 
 
 DEUTERONOMY 
 
 I : I to 4 : 40 101-104, 268 
 
 27 : 5-13 104 
 
 29 : I to 31 : 29 104-105 
 
 36 
 
 CHAPTERS PAGES 
 
 32 : 45-47 105 
 
 32 : 48-52 268 
 
 34 106, 268 
 
 JOSHUA 
 
 1 : I to 5 : 9 110-112, 268 
 
 5 : 10-12 268 
 
 5 : 13 to 6 : 21 113 
 
 7 113-114, 268 
 
 8 : 1-29 114 
 
 8 : 30-35 116-117 
 
 9 114-115, 268-269 
 
 10 to 12 115-116 
 
 13 : i-H "7 
 
 13 : 15 to 14 : 5 269 
 
 14 : 6-15 117 
 
 15 to 19 118-119,269 
 
 20 : I to 21 : 42 269 
 
 21 : 43 to 22 : 8 119 
 
 22 : 9-34 270 
 
 23 and 24 119-121 
 
 JUDGES 
 
 1 118 
 
 2:1-5 126 
 
 2 : 6 to 3 : 30 121, 126-127 
 
 3 : 3» 122 
 
 4 to 9 128-132 
 
 10 : 1-5 122 
 
 10 : 6-i6 (note i) 127 
 
 10 : 17 to 12 : 7 132-133 
 
 12 : 8-15 122-123 
 
 13*016 133-135 
 
 17 and 18 .136-137 
 
 19 to 21 137-138 
 
 RUTH 
 1 to 4 336-338 
 
 FIRST SAMUEL 
 
 1 •• 143 
 
 2 : 12 to 4 : i« 143-145 
 
 4 : i«>t07 : 17..... 145-147 
 
 O 
 
Index of Biblical Passages 
 
 CHAPTERS 
 
 PAGES 
 
 8 I47-I4« 
 
 9 to 12 147-150 
 
 13 : 1-7* 150 
 
 13 : 7t>-i5» (notes) 151 
 
 13 : isb to 14 : 52 150-154 
 
 15 150-153 
 
 16 : 1-13 153 
 
 16 : 14-23 154 
 
 17 and 18 153-155 
 
 19: 1-7 155-156 
 
 19 : 8-10 157 
 
 19 : 11-17 155 
 
 19 : 18-24 157 
 
 20 (note 1) 156-157 
 
 21 : 1-9 155 
 
 21 : 10-15 158 
 
 22 : 1-2 156 
 
 22 : 3-5 158 
 
 22 : 6 to 23 : 29 156-157 
 
 24 158-159 
 
 157-159 
 '59 
 
 27 to 29 159-160 
 
 30 and 31 160-161 
 
 SECOND SAMUEL 
 
 1 : 1-18 
 
 2 : 1-42 
 
 2 : 4**-7 
 
 2 : 8 to 3 : I . 162- 
 
 3 : 2-5 164- 
 
 3 : 6 to 4 : 12 163- 
 
 5 and 6 164- 
 
 7 166- 
 
 9 and 10 
 
 II : I to 20 : 22. 
 
 20 : 23-26 
 
 21 to 24 
 
 167- 
 
 (note) 
 
 .(note) 173- 
 
 FIRST KINGS 
 and 2 174- 
 
 and 4. 
 
 76 
 85-186 
 
 CHAPTERS PAGES 
 
 5 and 6 186-187 
 
 7 : 1-12 190 
 
 7 : 13 to 9 : 9 187-189 
 
 9 . 10 190 
 
 9 : 11-14 186 
 
 9 : 15 to II : 28 190-191 
 
 11 =29-39 192 
 
 11 : 40-43 191 
 
 12 to 16 192-197 
 
 1 7 to 19 201-203 
 
 20 204-205 
 
 21 203-204 
 
 22 : 1-40 205-206 
 
 22 : 41-50 212 
 
 22 : 51-53 206 
 
 SECOND KINGS 
 
 1:1 (note 2) 207 
 
 I : 2 to 4 : 37 206-209 
 
 4: 38-44 209 
 
 5 209-210 
 
 6:1-7 209 
 
 6 : 8 to 7 : 20 aio-211 
 
 8 : 1-6. 209 
 
 8 : 7-15 2 1 1-2 12 
 
 8 : 16-27 213 
 
 8 : 28-29 (note 1) 214 
 
 9 to 12 213-217 
 
 13 : 1-13 217-218 
 
 13:14-21 212 
 
 13 : 22 to 15 : 28 217-221 
 
 15 : 29 222 
 
 15 : 30 to 16 : 5 221-222 
 
 16 : 6 219 
 
 16 : 7 to 17 : 6 222-223 
 
 17 : 7 to 18 : 8 223-225 
 
 18 : 9-12 223 
 
 18 : 13 to 20 : 21 225-228 
 
 21 to 25. 229-235 
 
 FIRST CHRONICLES 
 
 I to 10 287-289 
 
 II to 29 289-294 
 
 361 
 
hidex of Biblical Passages 
 
 SECOND CHRONICLES 
 
 CHAPTERS PAGES 
 
 I to 9 294-297 
 
 10 to 36 297-313 
 
 EZRA 
 
 1 321 
 
 2 (note) 327 
 
 3 321-322 
 
 4 : i-S ••322 
 
 4:6-23 326-327 
 
 4 : 24 322 
 
 5 : 1 to 6 : 22 322-323 
 
 7to8 329-331 
 
 CHAPTERS PAGES 
 
 9 to 10 : 9 332-333 
 
 ID : 10-44 333 
 
 NEHEMIAH 
 
 I to 6 323-326 
 
 7 : 1-69 327 
 
 7 : 70 to 8 : 18 33^-332 
 
 9 to 10 333-334 
 
 II to 12 327-328 
 
 13 : 1-3 333 
 
 ^3 : 4-31 328-329 
 
 ESTHER 
 I to 10 341-345 
 
 362 
 

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