The Expositor's Bible: The Books of Chronicles Part 12

Accordingly their ancestry, previous history, and social standing are matters with which the historian has no concern. If the prophet happens also to be a priest or Levite, the chronicler, of course, knows and records his genealogy. It was essential that the genealogy of a priest should be known, but there are no genealogies of the prophets; their order was like that of Melchizedek, standing on the page of history "without father, without mother, without genealogy"; they appear abruptly, with no personal introduction, they deliver their message, and then disappear with equal abruptness. Sometimes not even their names are given. They had the one qualification compared with which birth and s.e.x, rank and reputation, were trivial and meaningless things. The living word of Jehovah was on their lips; the power of His Spirit controlled their hearers; messenger and message were alike their own credentials. The supreme religious authority of the prophet testified to the subordinate and accidental character of all rites and symbols. On the other hand, the combination of priest and prophet in the same system proved the loftiest spirituality, the most emphatic recognition of the direct communion of the soul with G.o.d, to be consistent with an elaborate and rigid system of ritual. The services and ministry of the Temple were like lamps whose flame showed pale and dim when earth and heaven were lit up by the lightnings of prophetic inspiration.

The gifts and functions of the prophets did not lend themselves to any regular discipline or organisation; but we can roughly distinguish between two cla.s.ses of prophets. One cla.s.s seem to have exercised their gifts more systematically and continuously than others. Gad and Nathan, Isaiah and Jeremiah, became practically the domestic chaplains and spiritual advisers of David, Hezekiah, and the last kings of Judah. Others are only mentioned as delivering a single message; their ministry seems to have been occasional, perhaps confined to a single period of their lives. The Divine Spirit was free to take the whole life or to take a part only; He was not to be conditioned even by gifts of His own bestowal.

Human organisation naturally attempted to cla.s.sify the possessors of the prophetic gift, to set them apart as a regular order, perhaps even to provide them with a suitable training, and, still more impossible task, to select the proper recipients of the gift and to produce and foster the prophetic inspiration. We read elsewhere of "schools of the prophets" and "sons of the prophets." The chronicler omits all reference to such inst.i.tutions or societies; he declines to a.s.sign them any place in the prophetic succession in Israel. The gift of prophecy was absolutely dependent on the Divine will, and could not be claimed as a necessary appurtenance of the royal court at Jerusalem or a regular order in the kingdom of Judah. The priests are included in the list of David's ministers, but not the prophets Gad and Nathan. Abijah mentions among the special privileges of Judah "priests ministering unto Jehovah, even the sons of Aaron and the Levites in their work"; it does not occur to him to name prophets among the regular and permanent ministers of Jehovah.

The chronicler, in fact, does not recognise the professional prophet. The fifty sons of the prophets that watched Elisha divide the waters in the name of the G.o.d of Elijah were no more prophets for him than the four hundred and fifty prophets of Baal and the four hundred prophets of the Asherah that ate at Jezebel's table. The true prophet, like Amos, need not be either a prophet or the son of a prophet in the professional sense.

Long before the chronicler's time the history and teaching of the great prophets had clearly established the distinction between the professional prophet, who was appointed by man or by himself, and the inspired messenger, who received a direct commission from Jehovah.

In describing the prophet's sole qualification we have also stated his function. He was the messenger of Jehovah, and declared His will. The priest in his ministrations represented Israel before G.o.d, and in a measure represented G.o.d to Israel. The rites and ceremonies over which he presided symbolised the permanent and unchanging features of man's religious experience and me eternal righteousness and mercy of Him who is the same yesterday, to-day, and for ever. From generation to generation men received the good gifts of G.o.d, and brought the offerings of their grat.i.tude; they sinned against G.o.d and came to seek forgiveness; and the house of Aaron met them generation after generation in the same priestly robes, with the same rites, in the one Temple, in token of the unchanging willingness of Jehovah to accept and forgive His children.

The prophet, too, represented G.o.d to man; his words were the words of G.o.d; through him the Divine presence and the Divine Spirit exerted their influence over the hearts and consciences of his hearers. But while the priestly ministrations symbolised the fixity and permanence of G.o.d's eternal majesty, the prophets expressed the infinite variety of His Divine nature and its continual adaptation to all the changes of human life. They came to the individual and to the nation in each crisis of history with the Divine message that enabled them to suit themselves to altered circ.u.mstances, to grapple with new difficulties, and to solve new problems. The priest and the prophet together set forth the great paradox that the unchanging G.o.d is the source of all change.

"Lord G.o.d, by whom all change is wrought, By whom new things to birth are brought, In whom no change is known,

To Thee we rise, in Thee we rest; We stay at home, we go in quest, Still Thou art our abode: The rapture swells, the wonder grows, As full on us new life still flows From our unchanging G.o.d."

The prophetic utterances recorded by the chronicler ill.u.s.trate the work of the prophets in delivering the message that met the present needs of the people. There is nothing in Chronicles to encourage the unspiritual notion that the main object of prophecy was to give exact and detailed information as to the remote future. There is prediction necessarily: it was impossible to declare the will of G.o.d without stating the punishment of sin and the victory of righteousness; but prediction is only part of the declaration of G.o.d's will. In Gad and Nathan prophecy appears as a means of communication between the inquiring soul and G.o.d; it does not, indeed, gratify curiosity, but rather gives guidance in perplexity and distress. The later prophets constantly intervene to initiate reform or to hinder the carrying out of an evil policy. Gad and Nathan lent their authority to David's organisation of the Temple music; Asa's reform originated in the exhortation of Oded the prophet; Jehoshaphat went out to meet the Moabite and Ammonite invaders in response to the inspiriting utterance of Jahaziel the Levite; Josiah consulted the prophetess Huldah before carrying out his reformation; the chiefs of Ephraim sent back the Jewish captives in obedience to another Oded. On the other hand, Shemaiah prevented Rehoboam from fighting against Israel; Micaiah warned Ahab and Jehoshaphat not to go up against Ramoth-gilead.

Often, however, the prophetic message gives the interpretation of history, the Divine judgment upon conduct, with its sentence of punishment or reward. Hanani the seer, for instance, comes to Asa to show him the real value of his apparently satisfactory alliance with Benhadad, king of Syria: "Because thou hast relied on the king of Syria, and hast not relied on Jehovah thy G.o.d, therefore is the host of the king of Syria escaped out of thine hand.... Herein thou hast done foolishly; for from henceforth thou shalt have wars." Jehoshaphat is told why his s.h.i.+ps were broken: "Because thou hast joined thyself with Ahaziah, Jehovah hath destroyed thy works." Thus the prophetic declaration of Divine judgment came to mean almost exclusively rebuke and condemnation. The witness of a good conscience may be left to speak for itself; G.o.d does not often need to send a prophet to His obedient servants in order to signify His approval of their righteous acts. But the censures of conscience need both the stimulus of external suggestion and the support of external authority.

Upon the prophets was constantly laid the unwelcome task of rousing and bracing the conscience for its stern duty. They became the heralds of Divine wrath, the precursors of national misfortune. Often, too, the warnings that should have saved the people were neglected or resented, and thus became the occasion of new sin and severer punishment. We must not, however, lay too much stress on this aspect of the prophets' work. They were no mere Ca.s.sandras, announcing inevitable ruin at the hands of a blind destiny; they were not always, or even chiefly, the messengers of coming doom. If they declared the wrath of G.o.d, they also vindicated His justice; in the day of the Lord which they so often foretold, mercy and grace tempered and at last overcame judgment. They taught, even in their sternest utterances, the moral government of the world and the benevolent purpose of its Ruler. These are man's only hope, even in his sin and suffering, the only ground for effort, and the only comfort in misfortune.

There are, however, one or two elements in the chronicler's notices of the prophets that scarcely harmonise with this general picture. The scanty references of the books of Samuel and Kings to the "schools" and sons of the prophets have suggested the theory that the prophets were the guardians of national education, culture, and literature. The chronicler expressly a.s.signs the function to the Levites, and does not recognise that the "schools of the prophets" had any permanent significance for the religion of Israel, possibly because they chiefly appear in connection with the northern kingdom. At the same time, we find this idea of the literary character of the prophets in Chronicles in a new form. The authorities referred to in the subscriptions to each reign bear the names of the prophets who flourished during the reign. The primary significance of the tradition followed by the chronicler is the supreme importance of the prophet for his period; he, and not the king, gives it a distinctive character. Therefore the prophet gives his name to his period, as the consuls at Rome, the Archon Basileus at Athens, and the a.s.syrian priests gave their own names to their year of office. Probably by the time Chronicles was written the view had been adopted which we know prevailed later on, and it was supposed that the prophets wrote the Historical Books which bore their names. The ancient prophets had given the Divine interpretation of the course of events and p.r.o.nounced the Divine judgment on history. The Historical Books were written for religious edification; they contained a similar interpretation and judgment. The religious instincts of later Judaism rightly cla.s.sed them with the prophetic Scriptures.

The striking contrast we have been able to trace between the priests and the prophets in their qualifications and duties extends also to their rewards. The book of Kings gives us glimpses of the way in which the reverent grat.i.tude of the people made some provision for the maintenance of the prophets. We are all familiar with the hospitality of the Shunammite, and we read how "a man from Baal-shalishah" brought first-fruits to Elisha.(307) But the chronicler omits all such references as being connected with the northern kingdom, and does not give us any similar information as to the prophets of Judah. He is not usually indifferent as to ways and means. He devotes some s.p.a.ce to the revenues of the kings of Judah, and delights to dwell on the sources of priestly income. But it never seems to occur to him that the prophets have any wants to be provided for. To use George Macdonald's phrase, he is quite content to leave them "on the lily and sparrow footing." The priesthood and the Levites must be richly endowed; the honour of Israel and of Jehovah is concerned in their having cities, t.i.thes, first-fruits, and offerings. Prophets are sent to reproach the people when the priestly dues are withheld; but for themselves the prophets might have said with St.

Paul, "We seek not yours, but you." No one supposed that the authority and dignity of the prophets needed to be supported by ecclesiastical status, splendid robes, and great incomes. Spiritual force so manifestly resided in them that they could afford to dispense with the most impressive symbols of power and authority. On the other hand, they received an honour that was never accorded to the priesthood: they suffered persecution for the cause of Jehovah. Zechariah the son of Jehoiada was put to death, and Micaiah the son of Imlah was imprisoned. We are never told that the priest as priest suffered persecution. Ahaz closed the Temple, Mana.s.seh set up an idol in the house of G.o.d, but we do not read of either Ahaz or Mana.s.seh that they slew the priests of Jehovah. The teaching of the prophets was direct and personal, and thus eminently calculated to excite resentment and provoke persecution; the priestly services, however, did not at all interfere with concurrent idolatry, and the priests were accustomed to receive and execute the orders of the kings. There is nothing to suggest that they sought to obtrude the wors.h.i.+p of Jehovah upon unwilling converts; and it is not improbable that some, at any rate, of the priests allowed themselves to be made the tools of the wicked kings. On the eve of the Captivity we read that "the chiefs of the priests and the people trespa.s.sed very greatly after all the abominations of the heathen, and they polluted the house of Jehovah." No such disloyalty is recorded of the prophets in Chronicles. The most splendid incomes cannot purchase loyalty.

It is still true that "the hireling fleeth because he is a hireling"; men's most pa.s.sionate devotion is for the cause in which they have suffered.

We have seen that the modern ministry presents certain parallels to the ancient priesthood. Where are we to look for an a.n.a.logue to the prophet?

If the minister be, in a sense, a priest when he leads the wors.h.i.+p of the people, is he also a prophet when he preaches to them? Preaching is intended to be-perhaps we may venture to say that it mostly is-a declaration of the will of G.o.d. Moreover, it is not the exposition of a fixed and unchangeable ritual or even of a set of rigid theological formulae. The preacher, like the prophet, seeks to meet the demands for new light that are made by constantly changing circ.u.mstances; he seeks to adapt the eternal truth to the varying needs of individual lives. So far he is a prophet, but the essential qualifications of the prophet are still to be sought after. Isaiah and Jeremiah did not declare the word of Jehovah as they had learnt it from a Bible or any other book, nor yet according to the traditions of a school or the teaching of great authorities; such declaration might be made by the scribes and rabbis in later times. But the prophets of Chronicles received their message from Jehovah Himself; while they mused upon the needs of the people, the fire of inspiration burned within them; then they spoke. Moreover, like their great ant.i.type, they spoke with authority, and not as the scribes; their words carried with them conviction even when they did not produce obedience. The reality of men's conviction of their Divine authority was shown by the persecution to which they were subjected. Are these tokens of the prophet also the notes of the Christian ministry of preaching?

Prophets were found among the house of Aaron and from the tribe of Levi, but not every Levite or priest was a prophet. Every branch of the Christian Church has numbered among its official ministers men who delivered their message with an inspired conviction of its truth; in them the power and presence of the Spirit have compelled a belief in their authority to speak for G.o.d: this belief has received the twofold attestation of hearts and consciences submitted to the Divine will on the one hand or of bitter and rancorous hostility on the other. In every Church we find the record of men who have spoken, "not in words which man's wisdom teacheth, but which the Spirit teacheth." Such were Wyclif and Latimer, Calvin and Luther, George Whitefield and the Wesleys; such, too, were Moffat and Livingstone. Nor need we suppose that in the modern Christian Church the gift of prophecy has been confined to men of brilliant genius who have been conspicuously successful. In the sacred canon Haggai and Obadiah stand side by side with Isaiah, Jeremiah, and Ezekiel. The chronicler recognises the prophetic calling of men too obscure to be mentioned by name. He whom G.o.d hath sent speaketh the words of G.o.d, not necessarily the orator whom men crowd to hear and whose name is recorded in history; and G.o.d giveth not the Spirit by measure. Many of the least distinguished of His servants are truly His prophets, speaking, by the conviction He has given them, a message which comes home with power to some hearts at any rate, and is a savour of life unto life and of death unto death. The seals of their ministry are to be found in redeemed and purified lives, and also only too often in the bitter and vindictive ill-will of those whom their faithfulness has offended.

We naturally expect to find that the official ministry affords the most suitable sphere for the exercise of the gift of prophecy. Those who are conscious of a Divine message will often seek the special opportunities which the ministry affords. But our study of Chronicles reminds us that the vocation of the prophet cannot be limited to any external organisation; it was not confined to the official ministry of Israel; it cannot be conditioned by recognition by bishops, presbyteries, conferences, or Churches; it will often find its only external credential in a gracious influence over individual lives. Nay, the prophet may have his Divine vocation and be entirely rejected of men. In Chronicles we find prophets, like Zechariah the son of Jehoiada, whose one Divine message is received with scorn and defiance.

In practice, if not in theory, the Churches have long since recognised that the prophetic gift is found outside any official ministry, and that they may be taught the will of G.o.d by men and women of all ranks and callings. They have provided opportunities for the free exercise of such gifts in lay preaching, missions, Sunday-schools, meetings of all kinds.

We have here stumbled upon another modern controversy: the desirability of women preaching. Chronicles mentions prophetesses as well as prophets; on the other hand, there were no Jewish priestesses. The modern minister combines some priestly duties with the opportunity, at least, of exercising the gift of prophecy. The mention of only two or three prophetesses in the Old Testament shows that the possession of the gift by women was exceptional. These few instances, however, are sufficient to prove that G.o.d did not in old times limit the gift to men; they suggest at any rate the possibility of its being possessed by women now, and when women have a Divine message the Church will not venture to quench the Spirit. Of course the application of these broad principles would have to be adapted to the circ.u.mstances of individual Churches. Huldah, for instance, is not described as delivering any public address to the people; the king sent his ministers to consult her in her own house. Whatever hesitation may be felt about the public ministry of women, no one will question their Divine commission to carry the messages of G.o.d to the bedsides of the sick and the homes of the poor. Most of us have known women to whom men have gone, as Josiah's ministers went to Huldah, to "inquire of the Lord."

Another practical question, the payment of the ministers of religion, has already been raised by the chronicler's account of the revenues of the priests. What more do we learn on the subject from his silence as to the maintenance of the prophets? The silence is, of course, eloquent as to the extent to which even a pious Levite may be preoccupied with his own worldly interests and quite indifferent to other people's; but it would not have been possible if the idea of revenues and endowments for the prophets had ever been very familiar to men's minds. It has been said that to-day the prophet sells his inspiration, but the gift of G.o.d can no more be bought and sold with money now than in ancient Israel. The purely spiritual character of true prophecy, its entire dependence on Divine inspiration, makes it impossible to hire a prophet at a fixed salary regulated by the quality and extent of his gifts. By the grace of G.o.d, there is an intimate practical connection between the work of the official ministry and the inspired declaration of the Divine will; and this connection has its bearing upon the payment of ministers. Men's grat.i.tude is stirred when they have received comfort and help through the spiritual gifts of their minister, but in principle there is no connection between the gift of prophecy and the payment of the ministry. A Church can purchase the enjoyment of eloquence, learning, intellect, and industry; a high character has a pecuniary value for ecclesiastical as well as for commercial purposes. The prophet may be provided with leisure, society, and literature so that the Divine message may be delivered in its most attractive form; he may be installed in a large and well-appointed building, so that he may have the best possible opportunity of delivering his message; he will naturally receive a larger income when he surrenders obscure and limited opportunities to minister in some more suitable sphere. But when we have said all, it is still only the accessories that have to do with payment, not the Divine gift of prophecy itself. When the prophet's message is not comforting, when his words grate upon the theological and social prejudices of his hearers, especially when he is invited to curse and is Divinely compelled to bless, there is no question of payment for such ministry. It has been said of Christ, "For the minor details necessary to secure respect, and obedience, and the enthusiasm of the vulgar, for the tact, the finesse, the compromising faculty, the judicious ostentation of successful politicians-for these arts He was not prepared."(308) Those who imitate their Master often share His reward.

The slight and accidental connection of the payment of ministers with their prophetic gifts is further ill.u.s.trated by the free exercise of such gifts by men and women who have no ecclesiastical status and do not seek any material reward. Here again any exact adoption of ancient methods is impossible; we may accept from the chronicler the great principle that loyal believers will make all adequate provision for the service and work of Jehovah, and that they will be prepared to honour Him in the persons of those whom they choose to represent them before Him, and also of those whom they recognise as delivering to them His messages. On the other hand, the prophet-and for our present purpose we may extend the term to the humblest and least gifted Christian who in any way seeks to speak for Christ-the prophet speaks by the impulse of the Spirit and from no meaner motive.

With regard to the functions of the prophet, the Spirit is as entirely free to dictate His own message as He is to choose His own messenger. The chronicler's prophets were concerned with foreign politics-alliances with Syria and a.s.syria, wars with Egypt and Samaria-as well as with the ritual of the Temple and the wors.h.i.+p of Jehovah. They discerned a religious significance in the purely secular matter of a census. Jehovah had His purposes for the civil government and international policy of Israel as well as for its creed and services. If we lay down the principle that politics, whether local or national, are to be kept out of the pulpit, we must either exclude from the official ministry all who possess any measure of the prophetic gift, or else carefully stipulate that, if they be conscious of any obligation to declare the Lord's will in matters of public righteousness, they shall find some more suitable place than the Lord's house and some more suitable time than the Lord's day. When we suggest that the prophet should mind his own business by confining himself to questions of doctrine, wors.h.i.+p, and the religious experiences of the individual, we are in danger of denying G.o.d's right to a voice in social and national affairs.

Turning, however, to more directly ecclesiastical affairs, we have noted that Asa's reformation received its first impulse from the utterances of the prophet Azariah or Oded, and also that one feature of the prophet's work is to provide for the fresh needs developed by changing circ.u.mstances. A priesthood or any other official ministry is often wanting in elasticity; it is necessarily attached to an established organisation and trammelled by custom and tradition. The Holy Spirit in all ages has commissioned prophets as the free agents in new movements in the Divine government of the world. They may be ecclesiastics, like many of the Reformers and like the Wesleys; but they are not dominated by the official spirit. The initial impulse that moves such men is partly one of recoil from their environment; and the environment in return casts them out. Again, prophets may become ecclesiastics, like the tinker to whom English-speaking Christians owe one of their great religious cla.s.sics and the cobbler who stirred up the Churches to missionary enthusiasm. Or they may remain from beginning to end without official status in any Church, like the apostle of the anti-slavery movement. In any case the impulse to a larger, purer, and n.o.bler standard of life than that consecrated by long usage and ancient tradition does not come from the ecclesiastical official because of his official training and experience; the living waters that go out of Jerusalem in the day of the Lord are too wide, and deep, and strong to flow in the narrow rock-hewn aqueducts of tradition: they make new channels for themselves; and these channels are the men who do not demand that the Spirit shall speak according to familiar formulae and stereotyped ideas, but are willing to be the prophets of strange and even uncongenial truth. Or, to use the great metaphor of St. John's Gospel, with such men, both for themselves and for others, the water that the Lord gives them becomes a well of water springing up unto eternal life.

But the chronicler's picture of the work of the prophets has its darker side. Few were privileged to give the signal for an immediate and happy reformation. Most of the prophets were charged with messages of rebuke and condemnation, so that they were ready to cry out with Jeremiah, "Woe is me, my mother, that thou hast borne me, a man of strife and a man of contention to the whole earth! I have not lent on usury, neither have men lent to me on usury, yet every one of them doth curse me."(309)

Perhaps even to-day the prophetic spirit often charges its possessors with equally unwelcome duties. We trust that the Christian conscience is more sensitive than that of ancient Israel, and that the Church is more ready to profit by the warnings addressed to it; but the response to the sterner teaching of the Spirit is not always accompanied by a kindly feeling towards the teacher, and even where there is progress, the progress is slow compared to the eager longing of the prophet for the spiritual growth of his hearers. And yet the sequel of the chronicler's history suggests some relief to the gloomier side of the picture. Prophet after prophet utters his unavailing and seemingly useless rebuke, and delivers his announcement of coming ruin, and at last the ruin falls upon the nation.

But that is not the end. Before the chronicler wrote there had arisen a restored Israel, purified from idolatry and delivered from many of its former troubles. The Restoration was only rendered possible through the continued testimony of the prophets to the Lord and His righteousness.

However barren of immediate results such testimony may seem to-day, it is still the word of the Lord that cannot return unto Him void, but shall accomplish that which He pleaseth and shall prosper in the thing whereto He sent it.

The chronicler's conception of the prophetic character of the historian, whereby his narrative sets forth G.o.d's win and interprets His purposes, is not altogether popular at present. The teleological view of history is somewhat at a discount. Yet the prophetic method, so to speak, of Carlyle and Ruskin is largely historical; and even in so unlikely a quarter as the works of George Eliot we can find an example of didactic history. _Romola_ is largely taken up with the story of Savonarola, told so as to bring out its religious significance. But teleological history is sometimes a failure even from the standpoint of the Christian student, because it defeats its own ends. He who is bent on deducing lessons from history may lay undue stress on part of its significance and obscure the rest. The historian is perhaps most a prophet when he leaves history to speak for itself. In this sense, we may venture to attribute a prophetic character to purely scientific history; accurate and unbia.s.sed narrative is the best starting-point for the study of the religious significance of the course of events.

In concluding our inquiry as to how far modern Church life is ill.u.s.trated by the work of the prophets, one is tempted to dwell for a moment on the methods they did not use and the subjects not dealt with in their utterances. This theme, however, scarcely belongs to the exposition of Chronicles; it would be more appropriate to a complete examination of the history and writings of the prophets. One point, however, may be noticed.

Their utterances in Chronicles lay less direct stress on moral considerations than the writings of the canonical prophets, not because of any indifference to morality, but because, seen in the distance of a remote past, all other sins seemed to be summed up in faithlessness to Jehovah. Perhaps we may see in this a suggestion of a final judgment of history, which should be equally instructive to the religious man who has any inclination to disparage morality and to the moral man who wishes to ignore religion.

Our review and discussion of the varied references of Chronicles to the prophets brings home to us with fresh force the keen interest felt in them by the chronicler and the supreme importance he attached to their work.

The reverent homage of a Levite of the second Temple centuries after the golden age of prophecy is an eloquent testimony to the unique position of the prophets in Israel. His treatment of the subject shows that the lofty ideal of their office and mission had lost nothing in the course of the development of Judaism; his selection from the older material emphasises the independence of the true prophet of any professional status or consideration of material reward; his sense of the importance of the prophets to the State and Church in Judah is an encouragement to those "who look for redemption in Jerusalem," and who trust the eternal promise of G.o.d that in all times of His people's need He "will raise up a prophet from among their brethren, ... and I will put My words in his mouth, and he shall speak unto them all that I shall command them."(310) "The memorial of the prophets was blessed, ... for they comforted Jacob, and delivered them by a.s.sured hope."(311) Many prophets of the Church have also left a blessed memorial of comfort and deliverance, and G.o.d ever renews this more than apostolic succession.

Chapter X. Satan. 1 Chron. xxi.-xxii. 1.

"And again the anger of Jehovah was kindled against Israel, and He moved David against them saying, Go, number Israel and Judah."-2 SAM. xxiv. 1.

"And Satan stood up against Israel, and moved David to number Israel."-1 CHRON. xxi. 1.

"Let no man say when he is tempted, I am tempted of G.o.d; for G.o.d cannot be tempted with evil, and He Himself tempteth no man: but each man is tempted when he is drawn away by his own l.u.s.t and enticed."-JAMES i, 13, 14.

The census of David is found both in the book of Samuel and in Chronicles, in very much the same form; but the chronicler has made a number of small but important alterations and additions. Taken together, these changes involve a new interpretation of the history, and bring out lessons that cannot so easily be deduced from the narrative in the book of Samuel.

Hence it is necessary to give a separate exposition of the narrative in Chronicles.

As before, we will first review the alterations made by the chronicler and then expound the narrative in the form in which it left his hand, or rather in the form in which it stands in the Masoretic text. Any attempt to deal with the peculiarly complicated problem of the textual criticism of Chronicles would be out of place here. Probably there are no corruptions of the text that would appreciably affect the general exposition of this chapter.

At the very outset the chronicler subst.i.tutes Satan for Jehovah, and thus changes the whole significance of the narrative. This point is too important to be dealt with casually, and must be reserved for special consideration later on. In ver. 2 there is a slight change that marks the different points of the views of the Chronicler and the author of the narrative in the book of Samuel. The latter had written that Joab numbered the people from Dan to Beersheba, a merely conventional phrase indicating the extent of the census. It might possibly, however, have been taken to denote that the census began in the north and was concluded in the south.

To the chronicler, whose interests all centred in Judah, such an arrangement seemed absurd; and he carefully guarded against any mistake by altering "Dan to Beersheba" into "Beersheba to Dan." In ver. 3 the substance of Joab's words is not altered, but various slight touches are added to bring out more clearly and forcibly what is implied in the book of Samuel. Joab had spoken of the census as being the king's pleasure.(312) It was scarcely appropriate to speak of David "taking pleasure in" a suggestion of Satan. In Chronicles Joab's words are less forcible, "Why doth my lord require this thing?" Again, in the book of Samuel Joab protests against the census without a.s.signing any reason. The context, it is true, readily supplies one; but in Chronicles all is made clear by the addition, "Why will he" (David) "be a cause of guilt unto Israel?" Further on the chronicler's special interest in Judah again betrays itself. The book of Samuel described, with some detail, the progress of the enumerators through Eastern and Northern Palestine by way of Beersheba to Jerusalem. Chronicles having already made them start from Beersheba, omits these details.

In ver. 5 the numbers in Chronicles differ not only from those of the older narrative, but also from the chronicler's own statistics in chap.

xxvii. In this last account the men of war are divided into twelve courses of twenty-four thousand each, making a total of two hundred and eighty-eight thousand; in the book of Samuel Israel numbers eight hundred thousand, and Judah five hundred thousand; but in our pa.s.sage Israel is increased to eleven hundred thousand, and Judah is reduced to four hundred and seventy thousand. Possibly the statistics in chap. xxvii. are not intended to include all the fighting men, otherwise the figures cannot be harmonised. The discrepancy between our pa.s.sage and the book of Samuel is perhaps partly explained by the following verse, which is an addition of the chronicler. In the book of Samuel the census is completed, but our additional verse states that Levi and Benjamin were not included in the census. The chronicler understood that the five hundred thousand a.s.signed to Judah in the older narrative were the joint total of Judah and Benjamin; he accordingly reduced the total by thirty thousand, because, according to his view, Benjamin was omitted from the census. The increase in the number of the Israelites is unexpected. The chronicler does not usually overrate the northern tribes. Later on Jeroboam, eighteen years after the disruption, takes the field against Abijah with "eight hundred thousand chosen men," a phrase that implies a still larger number of fighting men, if all had been mustered. Obviously the rebel king would not be expected to be able to bring into the field as large a force as the entire strength of Israel in the most flouris.h.i.+ng days of David. The chronicler's figures in these two pa.s.sages are consistent, but the comparison is not an adequate reason for the alteration in the present chapter. Textual corruption is always a possibility in case of numbers, but on the whole this particular change does not admit of a satisfactory explanation.

In ver. 7 we have a very striking alteration. According to the book of Samuel, David's repentance was entirely spontaneous: "David's heart smote him after that he had numbered the people"(313); but here G.o.d smites Israel, and then David's conscience awakes. In ver. 12 the chronicler makes a slight addition, apparently to gratify his literary taste. In the original narrative the third alternative offered to David had been described simply as "the pestilence," but in Chronicles the words "the sword of Jehovah" are added in ant.i.thesis to "the sword of Thine enemies"

in the previous verse.

Ver. 16, which describes David's vision of the angel with the drawn sword, is an expansion of the simple statement of the book of Samuel that David saw the angel. In ver. 18 we are not merely told that Gad spake to David, but that he spake by the command of the angel of Jehovah. Ver. 20, which tells us how Ornan saw the angel, is an addition of the chronicler's. All these changes lay stress upon the intervention of the angel, and ill.u.s.trate the interest taken by Judaism in the ministry of angels.

Zechariah, the prophet of the Restoration, received his messages by the dispensation of angels; and the t.i.tle of the last canonical prophet, Malachi, probably means "the Angel." The change from Araunah to Ornan is a mere question of spelling. Possibly Ornan is a somewhat Hebraised form of the older Jebusite name Araunah.

In ver. 22 the reference to "a full price" and other changes in the form of David's words are probably due to the influence of Gen. xxiii. 9. In ver. 23 the chronicler's familiarity with the ritual of sacrifice has led him to insert a reference to a meal offering, to accompany the burnt offering. Later on the chronicler omits the somewhat ambiguous words which seem to speak of Araunah as a king. He would naturally avoid anything like a recognition of the royal status of a Jebusite prince.

In ver. 25 David pays much more dearly for Ornan's thres.h.i.+ng-floor than in the book of Samuel. In the latter the price is fifty shekels of silver, in the former six hundred shekels of gold. Most ingenious attempts have been made to harmonise the two statements. It has been suggested that fifty shekels of silver means silver to the value of fifty shekels of gold and paid in gold, and that six hundred shekels of gold means the value of six hundred shekels of silver paid in gold. A more lucid but equally impossible explanation is that David paid fifty shekels for every tribe, six hundred in all.(314) The real reason for the change is that when the Temple became supremely important to the Jews the small price of fifty shekels for the site seemed derogatory to the dignity of the sanctuary; six hundred shekels of gold was a more appropriate sum. Abraham had paid four hundred shekels for a burying-place; and a site for the Temple, where Jehovah had chosen to put His name, must surely have cost more. The chronicler followed the tradition which had grown up under the influence of this feeling.

Chaps. xxi. 27-xxii. 1 are an addition. According to the Levitical law, David was falling into grievous sin in sacrificing anywhere except before the Mosaic altar of burnt offering. The chronicler therefore states the special circ.u.mstances that palliated this offence against the exclusive privileges of the one sanctuary of Jehovah. He also reminds us that this thres.h.i.+ng-floor became the site of the altar of burnt offering for Solomon's temple. Here he probably follows an ancient and historical tradition; the prominence given to the thres.h.i.+ng-floor in the book of Samuel indicates the special sanct.i.ty of the site. The Temple is the only sanctuary whose site could be thus connected with the last days of David.

When the book of Samuel was written, the facts were too familiar to need any explanation; every one knew that the Temple stood on the site of Araunah's thres.h.i.+ng-floor. The chronicler, writing centuries later, felt it necessary to make an explicit statement on the subject.

Having thus attempted to understand how our narrative a.s.sumed its present form, we will now tell the chronicler's story of these incidents. The long reign of David was drawing to a close. Hitherto he had been blessed with uninterrupted prosperity and success. His armies had been victorious over all the enemies of Israel, the borders of the land of Jehovah had been extended, David himself was lodged with princely splendour, and the services of the Ark were conducted with imposing ritual by a numerous array of priests and Levites. King and people alike were at the zenith of their glory. In worldly prosperity and careful attention to religious observances David and his people were not surpa.s.sed by Job himself.