The Expositor's Bible: The First Book of Kings. Farrar Frederic William

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СКАЧАТЬ or dogmas which arrogate to themselves the sham claim of Catholicity – if we are to give only to the Dark Ages the title of the Ages of Faith, then indeed

      "The pillared firmament is rottenness,

      And earth's base built on stubble."

      "There is and will be much discussion," says Goethe, "as to the advantage or disadvantage of the popular dissemination of the Bible. To me it is clear that it will be mischievous, as it always has been, if used dogmatically and capriciously; beneficial, as it always has been, if accepted didactically (for our instruction) and with feeling." There is abundance in the Bible for doctrine, for reproof, for correction, for instruction in righteousness; – we shall weaken its moral and spiritual force, and gain nothing in its place, if we turn it into an idol adorned with impossible claims which it never makes for itself, and if we support its golden image upon the brittle clay of an exegesis which is morally, critically, and historically false.

      I do not see how there can be any loss in the positive results of what is called the Higher Criticism. Certainly its suggestions must never be hastily adopted. Nor is it likely that they will be. They have to fight their way through crowds of opposing prejudices. They are first held up to ridicule as absurd; then exposed to anathema as irreligious; at last they are accepted as obviously true. The very theologians who once denounced them silently ignore or readjust what they previously preached, and hasten, first to minimise the importance, then to extol the value of the new discoveries. It is quite right that they should be keenly scrutinised. All new sciences are liable to rush into extremes. Their first discoverers are misled into error by premature generalisations born of a genuine enthusiasm. They are tempted to build elaborate superstructures on inadequate foundations. But when they have established certain irrefragable principles, can the obvious deductions from those principles be other than a pure gain? Can we be the better for traditional delusions? Can mistakes and ignorance – can anything but the ascertained fact – be desirable for man, or acceptable to God?

      No doubt it is with a sensation of pain that we are compelled to give up convictions which we once regarded as indubitable and sacred. That is a part of our human nature. We must say with all gentleness to the passionate devotees of each old erroneous mumpsimus—

      "Disce; sed ira cadat naso rugosaque sanna

      Cum veteres avias tibi de pulmone revello."

      Our blessed Lord, with His consummate tenderness, and Divine insight into the frailties of our nature, made tolerant allowance for inveterate prejudices. "No man," He said, "having drunk old wine straightway desireth new: for he saith, The old is good." But the pain of disillusionment is blessed and healing when it is incurred in the cause of sincerity. There must always be more value in results earned by heroic labour than in conventions accepted without serious inquiry. Already there has been a silent revolution. Many of the old opinions about the Bible have been greatly modified. There is scarcely a single competent scholar who does not now admit that the Hexateuch is a composite structure; that much of the Levitical legislation, which was once called Mosaic, is in reality an aftergrowth which in its present form is not earlier than the days of the prophet Ezekiel; that the Book of Deuteronomy belongs, in its present form, whatever older elements it may contain, to the era of Hezekiah's or Josiah's reformation; that the Books of Zechariah and Isaiah are not homogeneous, but preserve the writings of more prophets than their titles imply; that only a small section of the Psalter was the work of David; that the Book of Ecclesiastes was not the work of King Solomon; that most of the Book of Daniel belongs to the era of Antiochus Epiphanes; and so forth. In what respect is the Bible less precious, less "inspired" in the only tenable sense of that very undefined word, in consequence of such discoveries? In what way do they touch the outermost fringe of our Christian faith? Is there anything in such results of modern criticism which militates against the most inferential expansion of a single clause in the Apostolic, the Nicene, or even the Athanasian Creed? Do they contravene one single syllable of the hundreds of propositions to which our assent is demanded in the Thirty-nine Articles? I would gladly help to mitigate the needless anxiety felt by many religious minds. When the Higher Criticism is in question I would ask them to distinguish between established premisses and the exorbitant system of inferences which a few writers have based upon them. They may rest assured that sweeping conclusions will not be hastily snatched up; that no conclusion will be regarded as proved until it has successfully run the gauntlet of many a jealous challenge. They need not fear for one moment that the Ark of their faith is in peril, and they will be guilty not only of unwisdom but of profanity if they rush forward to support it with rude and unauthorised hands. There never has been an age of deep thought and earnest inquiry which has not left its mark in the modification of some traditions or doctrines of theology. But the truths of essential Christianity are built upon a rock. They belong to things which cannot be shaken, and which remain. The intense labours of eminent scholars, English and German, thanklessly as they have been received, have not robbed us of so much as a fraction of a single precious element of revelation. On the contrary, they have cleared the Bible of many accretions by which its meaning was spoilt, and its doctrines wrested to perdition, and they have thus rendered it more profitable than before for every purpose for which it was designed, that the man of God may be perfect, throughly furnished unto all good works.

      When we study the Bible it is surely one of our most primary duties to beware lest any idols of the caverns or of the forum tempt us "to offer to the God of truth the unclean sacrifice of a lie."3

      CHAPTER II.

       THE BOOKS OF KINGS

      The "Two Books of Kings," as we call them, are only one book (Sepher Melakîm), and were so regarded not only in the days of Origen (ap. Euseb., H. E., vi. 25) and of Jerome (a. d. 420), but by the Jews even down to Bomberg's Hebrew Bible of 1518. They are treated as one book in the Talmud and the Peshito. The Western Bibles followed the Alexandrian division into two books (called the third and fourth of Kings), and Jerome adopted this division in the Vulgate (Regum, iii. et iv.). But if this separation into two books was due to the LXX. translators, they should have made a less awkward and artificial division than the one which breaks off the first book in the middle of the brief reign of Ahaziah. Jerome's version of the Books of Samuel and Kings appeared first of his translations, and in his famous Prologus Galeatus he mentions these facts.

      The History was intended to be a continuation of the Books of Samuel. Some critics, and among them Ewald, assign them to the same author, but closer examination of the Book of Kings renders this more than doubtful. The incessant use of the prefix "King," the extreme frequency of the description "Man of God," the references to the law, and above all the constant condemnation of high places, counterbalance the minor resemblance of style, and prove a difference of authorship.

      What has the Higher Criticism, as represented in historic sequence by such writers as Vatke, de Wette, Reuss, Graf, Ewald, Kuenen, Bleek, Wellhausen, Stade, Kittel, Renan, Klostermann, Cheyne, Driver, Robertson Smith, and others, to tell us about the structure and historic credibility of the Books of Kings? Has it in any way shaken their value, while it has undoubtedly added to their intelligibility and interest?

      1. It emphasises the fact that they are a compilation. In this there is nothing either new or startling, for the fact is plainly and repeatedly acknowledged in the page of the sacred narrative. The sources utilised are: —

      (1) The Book of the Acts of Solomon (1 Kings xi. 41).

      (2) The Book of the Chronicles of the Kings of Judah (referred to fifteen times).

      (3) The Book of the Chronicles of the Kings of Israel (referred to seventeen times).4

      By comparing the authority referred to in 1 Kings xi. 41 with those quoted in 2 Chron. ix. 29, we see that "the Book of the Acts of Solomon" must have been to a large extent identical with the annals of that king's СКАЧАТЬ