A history of the Hebrew monarchy

Front matter

LIBRARY

OF TUE

Thee

Preface To First Edition

Few words of introduction are needed to the following attempt to depict more vividly the real state and fortunes of the Hebrew people under their native kings. The documents are in the hands of us all ; but, owing to their scattered nature, it is a very laborious task to combine them into a single point of view, and deduce from meagre notices anything like an historical representation.

A poHtical history of the Hebrews is no doubt primarily to be here expected ; but to omit on that account the narrative of their religious concerns, would be as absurd as to take no notice of Poetry, Art, and Philosophy in a history of Greece. The whole value of Hebrew history to us turns upon the Hebrew religion. No reader must therefore be surprized to find the writer dilate on solemn and profound topics, which would generally be out of place in ordiaaiy history. On the other hand, as we have to deal with human fortunes, guaranteed to us by the evidence of documents which bear plentiful marks of the human mind and hand, we cannot dispense ivith a free and full criticism of these. And in criticizing, we have no choice but to proceed by those laws of thought and of reasoning, which in all the sciences have now received currency. We advance from the known towards the unknown. We assume that human nature is like itself; and interpret the men of early ages by our more intimate knowledge of contemporary and recent times, yet making allowance for the difierence of circumstances. Much more do we believe that God is always like himself, and that whatever are his moral attri-

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butes now and his consequent judgment of human conduct^ such were they then and at all times. Nor ought we to question that the relations between the divine and the human mind are still substantially the same as eyer, until we find this obvious presumption utterly to fail in accounting for the facts presented to our examination. We explain all the phaenomena by known causes^ in preference'^ to inventing unknown ones ; and when one anomaly after another is found gradually to be cleared up by patient research and a world of reahty to evolve itself before the mind^ fresh confirmation is added to the grand principles of modern philosophy, which experience proves alone to lead to self-consistent, harmonious results.

Cautious reasoners may need to be reminded, that although the mind of the Jews, as that of all nations, was liable to produce legends and mythi, under circumstances conducive to these, yet the portion of history with which we are here concerned has little properly mythical in it. We are engaged with an epoch, all the great outlines of which were preserved by the prose chronicling of contemporaries. From king David downwards, court-annals were kept, sometimes perhaps very dry and scanty, yet not the less authentic. With these were combined occasionally the writings of prophets, or the traditions of prophetical schools. Where the originals have perished, we have nevertheless relics of them in the books which are now caUed Samuel, Kings, and Chronicles. The actual compilation of the books of Samuel was probably earlier than that of "Kings," but we do not know the exact date. The " Kings," to judge by their closing words, were

' The above has been falsely interpreted, as though I started from the assumption that " no evidence can prove a Mu'acle." Tliis is not a proposition of any practical value to me, I regard it as either a Truism or a Falsehood according to the definition of the word Miracle. I merely hold, that the stranger the alleged event, the more cogent is the evidence to be demanded. The Uniformity of Nature is not with me a primitive axiom, but a result gradually won. It does not supersede, for it is btiilt vpon, historical criticism and cumulative experience.

Preface To First Edition. V

compiled in the Babylonian exile. The Chronicles are mnch later^ and in an imperfect genealogy bring down the line of Jeconiah (who was carried captive by Nebuchadnezzar) to a very low period of time^. Account must be taken of all such facts in balancing authorities ; and when we find a wide difference of spirit between the two historians in treating the same subject^ — a difference conformable to the different seras in which they wi'ite^ — the great caution with which the later authority must be used will become evident. But on all such matters, the following pages will speak best for themselves in detail.

A thoughtful and conscientious reader will probably meet here many things which have before passed across his mind, but have been rejected under the idea, that if they were true, they would surely be well known to professed di\ines. But let him be assured, there is not the same apathy and ignorance concerning the Old Testament, in the German, as in the English Universities. If the Hebrew history has hitherto been nearly as a sealed book to us, it is because all the academical and clerical teachers of it are compelled to sign Thirtynine Articles of Religion before assuming their office. It is not easy to conceive how little we might know of Greek history, if, from the revival of Greek studies, test-articles had been imposed with a \iew to perpetuate the ideas of it current in the fifteenth centmy; but it is very easy to assure ourselves that neither ThirlwaU nor Grote could have produced their valuable works under such a restriction. Until the laity strike off these fetters from the clergy, it is mere hypocrisy in them to defer to a clergyman^ s authority in any theological question of first-rate importance. We dictate to the clerg)- from their early youth what they are to beheve, and thereby deprive them of the power of bearing independent testimony

^ 1 Chron. iii. 17-24 ; Jecoiiiali, father of Peclaiah, father of Zerubbabel, father of Hananiah, father of Pelatiah [a chasm], father of Sheehaniah, father of Shemaiah, father of Neariah, father of Ehoenaij father of Hodaiah.

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to it in their mature years. Moreover, so has the study of the Bible been crippled by the classical and mathematical system, that in this country little interest has been felt in our subject ; and the Biblical critic is perpetually driven to the learned Germans for aid.

One sentiment the writer desires to express most emphatically. True Behgion consists in elevated notions of God, right affections and a pure conscience towards Him, but certainly not in prostrating the mind to a system of dogmatic History. Those who call this religion are (in the writer^s belief) as much in the dark as those who place it in magical sacraments and outward purifications. But while utterly renouncing both these false and injurious representations, he desires his book to carry on its front his most intense conviction, that pure and undefiled religion is the noblest, the most blessed, the most valuable of all God's countless gifts ; that a heart to fear and love Him is a possession sweeter than dignities and loftier than talents ; and that although the outward Form of truths held sacred by good men is destined to be remodelled by the progress of knowledge, yet in their deeper essence there is a Spirit which will live more energetically \vith the growth of all that is most precious and glorious in man.

.PREFACE TO SECOIN'D EDITIOiX.

I WISH it were in my power to profess mucli improvement in this edition. To effect anything worth naming would need extensive research, for which I certainly have not the time, and probably have not the faculties. Re^dewers moreover have given me scarcely any help. With one exception, all the reviews which I have seen proceed from principles of criticism with which I have nothing in common ; and nearly all spend their strength in misrepresenting and slandering my views, my arguments and my sentiments.

Most of them imagine that they defend their own theory by imputing "inconsistency^^ to mine, nor is any procedure easier. A reviewer has merely to mistake one's meaning, put forward his own bad argument in place of the author's, or confomid the author ^vith another man ; — and the thing is done; often without conscious dishonesty. The reader will in part be able to judge, whether my censors are in fact honest. Where it is a great convenience not to understand too well, mistakes are much commoner than with men of average intelligence they ought to be ; and they are also made far oftener by anonymous writers than by those who put their names to their books.

For the sake however of those who wish to understand me, I here add a few generalities, which could not well find a place in notes.

I. I do not profess this book to be a history of Hebrew Criticism in modern times. I get what help I can from all likely quarters ; but I often do not know, and do not care to

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know, who first originated this or that view. Much less do I pretend to an exhaustive German erudition : the duty of a historian seems to me widely different. In a question of mere language, we of course consult the ablest linguists. The best translation of the whole Bible to which I have access, is that of De Wette ; but in the Psalms and Prophets I often use Ewald, who has had the advantage of De Wette^s labours, and has studied the forms of Hebrew poetry as no man before him. De Wette moreover, in his commentary on the Psalms, gives Httle help to the chronology, into which Ewald has entered with much scientific zeal. In Isaiah I desired to study Gesenius ; but his work was out of print, and I could not get it. I believe that Hitzig is a worthy successor to Gesenius, and I often consulted him both in Isaiah and in the minor prophets. In geography I have used Winer^ and occasionally Kitto^s Cyclopaedia, besides other commoner sources, with Hughes's maps, (published by the D. U. K. Society,) and the embossed map of Palestine published by Dobbs and Bailey.

I have been twitted as making Ewald ray " magnus Apollo,^ because I follow the opinion of all Europe that he is a very eminent oriental scholar : but it is quite false, that in any questions, except those which must be decided by linguistic accomplishment, I yield to him any peculiar deference ; nor even in such, have I always followed him. As far as I have any right to an opinion, it is, that De Wette, l)y his critical work on the Chronicles, has contributed far more to a true knowledge of the history, than aU Ewald^s erudite and tasteful discrimination of language and style.

I have also been asked triumphaUtly, why I do not refute Hengstenberg, — as if to imply that I have only a onesided knowledge of the subject. The plain truth is, that I tried to read Hengstenberg, — ha\ing bought his volumes for the purpose, — and found him utterly unsatisfactory on every point of practical interest. If I fill my pages with refutations of all that has been said erroneously, I shall have to write six

Preface To Second Edition. IX

volumes for one ; my book will be very tedious, and be justly left unread. At the same time I regard my exposure of the untruthfulness of the Chronicles to be a sufficient refutation of Hengstenberg's whole theory, which is fundamentally that of the Reformers, furbished up for modern Germany : and I have no respect for any man's love of truth, who, being duly cognizant of the facts, attempts by subtlety to evade meeting this controversy ; which is neither mystical nor philosophical, but within the reach of ordinary faculties. I will not, to please hostile critics, muddle the argument by making it one of recondite learning, in which neither I nor my readers are strong. I try to lay before the reader reasons from which he can judge for himself. The only authorities lie in a small compass, and are in his hands, except in so far as translation may be imperfect. I have endeavoured to adhere to the rule of quoting no critics, except for linguistic or geographical information ; which we must necessarily take at second hand.

II. Several of my reviewers are anxious to impose on me the law of not criticizing and discriminating ancient documents or human characters. I am to believe either all or nothing. I am to reverence all that is wTitten, or reprobate all. I am not to mingle praise and blame ; to recognize that which was peculiarly good and noble, and at the same time to censure that wliich is weak, credulous, base or unjust. I quite understand that my opponents wish me to vent promiscuous blame; but I will not become mijust in order to gratify them. I insist on my right to commend and honour whatever I sincerely admire, — and to bestow praise by a comparison of the Jews with other nations of antiquity, — without prejudice to my equal right to weigh and examine them by that juster standard which the modern world, not without the instrumentality of the noblest Hebrew minds, has attained.

A censor who caUs me inconsistent for esteeming Joel and Isaiah, but disesteeming the visions of Ezekiel and the sacerdotal fictions of the Chronicles ; or for rejoicing in Isaiah's

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blessing on Egypt and Assyria, and regretting his less generous tone towards Tyre ; for approving JoeFs meekness, and shuddering at EUsha's ferocity;— simply shows his own want of good sense. Hitherto, no known nation has possessed pure truth or pure goodness. England sends out to the heathen a deeper religion than that of Isaiah, and with it, broader conceptions of human duty and right : but she also sends brandy, and opium, and cannon-shot, and '^ infidelity," and deadly vices and diseases. Shall we disbelieve this, because " out of the same fountain there cannot flow both salt water and fresh" ? If in England mixed influences act, was the same thing impossible in Judaea ?

III. In opposing and exposing notions which other people hold sacred, it is perfectly impossible to please them as to the mode. They always persuade themselves that it is the mode which they dislike, but it is really the substance of the thing. Speak in plain simple true words, and it is called coarse, rude, unfeeling, irreverent; speak by gentle allusion, or say only half of what you might say, and it is called a sarcasm or a sneer, and is probably derided also as tame and weak. Deal with the argument gravely and strongly, and you are thought overbearing and hard ; treat it lightly, (if it seem to be light in itself,) and you are called flippant, contemptuous, superficial, I very much regret this universal tendency of idolaters to defend themselves by arbitrary querulousness ; for they hereby tend to produce total want of sympathy with their weakness. There is such an ofience as unfeeling flippancy, which sees only evil and is blind to good. I desire to avoid it. I would not wilfully give needless pain in refuting error, any more than would a humane surgeon in cutting off" a limb. But the work of refuting error is strictly necessary, if truth is to be advanced. The negative side of every question is as essential to truth as the shadows in a picture : and whatever outcry people make against '' negative teaching," it is certain that the apostles and prophets, whom they admire, were em-

Preface To Second Edition. 21

phatically idol-breakers in their own day, and often very harsh ones. I cannot submit to treat as sacred that which I discern to be a hurtful superstition ; nor do I choose to reason elaborately against it, if it rests on no reasons at all, or utterly absurd ones. If anybody is wounded by plain and true statements, I am* sorry for his pain, but I cannot help it. Let him learn to love Truth, as such, better than his own opinions; and his soreness will rapidly lessen. My opponents may fitly claim of me to take a generous view of their arguments and sentiments; to esteem and praise cordially all that I feel to be good and noble ; to make allowances for human weakness and for the times : but they have no right to claim of me to withhold any argument or pointed phrase adapted to carry conviction that their theory is unsound. Yet so perverse are^ some of them, that my appreciation of that which is good in their system seems to exasperate them most of all. The North British Review calls it " a combination of kissing and smiting under the fifth rib," with other inflammatory phraseology. (No. 35, pp. 150, 151.) — Such language might be natural if he thought my praise to be hypocrisy, but not otherwise.

IV. The same reviewer, a few hues above, has dared to say, that in my view " the Priests and Levites, like every other clerical body, have power and pelf for their aim, to attain which they do not scruple to hoodwink tender kings by inventing oracles, etc." But what is the fact ? Against the priests of Judah collectively I have brought no bill of indictment, much less against clerical bodies generally. I know that ^*^ power and pelf" have great weight with every corporation of men, whether called rehgious or secular. But it is utterly false that I have represented priesthoods in general as more mercenary than other corporations, or the Jewish priesthood as absorbed in power and peK, and destitute of nobler aims and influences. When detailing an instance of peculation, which the books themselves furnish, I have gladly turned to expatiate on a pious

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priest, Joel ; and altogether my severest blame has been extremely moderate, compared with that which is blurted out by those whom my censors esteem infallible. I have not called the priests covetous liars, as Jeremiah did ; nor vomiting drimkards, as Isaiah did; nor troops of murderers, as Hosea did; nor hypocrites, vipers and whited sepulchres, as Jesus did. My reviewer does not appear very sincere in his professed belief of the verbal plenary inspiration, when he imputes it as offensive in me to believe a part of the evil which his sacred authorities depose.

The same reviewer informs his readers, that according to me " the prophets too often lied and forged oracles to impose upon their own people.^^ (No. 35, p. 151.) The audacity of this Christian advocate is surprizing. Any reader of the following pages may easily satisfy himself that the statement is simply false. Fanaticism I undoubtedly impute^ to many of the prophets. This I hold to be inevitable, by the nature of man, in his instinctive and earlier stage of religious development : indeed to attain high and pure religious enthusiasm, while avoiding fanaticism, is to this day arduous and rare. There was fanaticism in many of the early Christians, and many of the Reformers. Calvin was fanatical in burniug Servetus : George Fox and James Naylor were fanatical : so perhaps was Cato in some respects ; yet he was the noblest and best statesman in Rome. Just in proportion as the prophets were destitute of intellectual cultivation arid enlarged knowledge, it was hard for them to win ardent rehgious conviction and at the same time shun fanaticism : but wilful and conscious forgery I have not^ imputed to one of the prophets, canonical or uncanonical.

' Here again the Jewish records go far beyond me ; for they .impute lying s^pirits sent by Jehovah himself into the prophets by the hundred. And my North British Eeviewer pretends to beheve the infaUibility of this nari'ative.

2 In one place, where I feared misinterpretation, I sedulously guarded against it by a note, (p. 300 of first edition,) : in spite of which, this wTiter garbles me. I have in consequence now shghtly clianged a phrase of the text. But against such wilfulness one has no defence.

PREFACE TO SECOND EDITION. XUl

V. The British Quarterly (vol. viii. p. 58) announces that I represent " the ceremonialism and sacerdotalism of the books of Moses to have been invented at a stroke^ and its main features suddenly imposed.^^ On the contrary, I trace the ceremonial and priesthood from Eli and Hophni and Phineas and Ahimelech. • I show it repressed under Saul, magnified under Solomon, growing socially influential under Asa and Jehoshaphat, rising to power with Jehoiada, struggling hard against Jehoash and Amaziah, until, in conjunction with great prophets, it triumphs under Hezekiah. I show it next undergoing martyrdom from Manasseh and Amon, and finally by organic and vital reaction establishing under Josiah a violent supremacy after 500 years of growth. Yet my reviewer asserts that I hold the ceremonialism and sacerdotalism to have been invented at a stroke ! Does the use of such weapons indicate, that he feels his cause to be strong ? Not the system only, but the books, I represent to have been a gradual product, and have recognized their partial existence at least as early as Jehoiada. — If by the " main features" of the law, the re\iewer means the enforcement of it by the sword, this, whenever it came, must almost of necessity be sudden.

The same re^dewer (pp. 45, 46,) imputes to me, that I am trying to shut God out of the history. His dogma virtually is: " WJiere no miracle is, there God does not govern:'' so that by his own profession he himself shuts God out of nearly all history and all human life, except that of Judsea. But I hold God to be verily present, now and ever ; to be a true Governor of all the world, and not of Judaea only, by great moral laws, now and then and always ; and I abhor that desecration of human life, which my re^dewer puts forward as a test of religiousness.

VI. It is impossible to treat of every topic in one book ; and there are topics too deep and sacred to mingle with the tones of controversy. What is my belief concerning Inspiration, (a word which I have very seldom used at all, and as far as

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I know, only concessively,) tlie North Britisli Reviewer (No. 35, p. 140) might have learned from a book of mine, entitled ' The Soul.' He has chosen to ignore that, and to infer my opinions from those of other men, to whose " schooV' it is his pleasure to refer me. I shall here barely say, that I see three main interpretations or uses of the word inspiration. According to the first, it is an Extraordinary influence peculiar to a few persons, as to prophets and apostles. According to the second, it is an Ordinary influence of the Divine Spirit on the hearts of men, which quickens and strengthens their moral and spiritual powers, and is accessible to all (in a certain stage of developement) in some proportion to their own faithfulness. The third view teaches that Genius and Inspiration are two names for one thing, and perhaps goes so far as to make Inspiration independent of moral effort, arid commensurate with the primitive organization of the brain. Christians for the most part hold the two first conceptions, though they generally call the second Spiritual Influence, not Inspiration : the third sense seems to be common in the Old Testament. It so happens that the second is the only inspii-ation which I hold. I have never used the word Inspiration concerning Genius. Yet the North British Reviewer perversely imputes to me a simultaneous asserting of the tivo extreme views, neither of which I hold ; and insinuates^ against me a dishonesty which he has not chosen to affirm.

VII. It is quite untrue that I represent events and institutions to be rightfully dated from the time of their first historical mention. AVe need to distinguish between Testimony and Inference. Earlier than the evidence of Testimony can possibly reach, there is always a sphere for that of Inference ; a circumstance which I have never forgotten. But it is conve-

^ No. 35, p. 141. " We will not he uncandid enough to charge the adherents of this theory [Parker, Newman and Greg] with intentional abuse of language, etc., etc. Mr. Grecj especially is absolved fi'om any such charge, as he apphes the word Inspiration to Genius somewhat reluctantly."

Preface To Second Edition. XV

nient to some reasoners to obscure the fact, tliat the direct e^ddence of Testimony in various matters carries us but a little way back ; and I regard it as not useless to mark sharply in all cases where Testimony begins. Any one who reads how I have spoken of the first mention of the public Sabbath under Jehoiada, and of the Passover under Hezekiah, may see that I do not regard institutions necessarily to have had their origin at their first mention; though they generally have then received some new developement, or some new formal sauction.

Equally untrue is it, that I treat as " insurmountable difficulties^^ in Hebrew narrative, what I should readily have believed in the records of any other nation, or that I expect all the history of man to be devoid of what is surprizing and incalculable. When strange facts have firstrate attestation, very many wonderful things may be believed : but if we cannot ascertain that the writers had ftdl means of knowing, we of necessity reason from probabilities. Concerning early history, differences of opinion among good and able men exist and will exist. We are not agreed about king Agamemnon : is it wonderftd that we differ about king Saul ? But for this very reason it is an abomination to convert such controversies into matter of Religion.

I am really amazed that men who perfectly well know that modern historians believe none of the miracles told by Herodotus, Li^y, Dion Cassius, — have the face to pretend that we are more incredulous as to Jewish than as to Greek and Roman history.

VIII. The British Quarterly has informed the public that this book of mine is part of a great conspiracy, organized by one presiding mind, and furnished with ample funds. Of the union of funds to circulate what men sincerely believe, the British Quarterly cannot sm^ely disapprove : perhaps such was its own origin ; its accomplished Editor is certainly a presiding mind. To caU such a union " a conspiracy,^^ is the Ian-

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guage of despots, not of men who love freedom and equality. However ; the fact is, that this book was entirely printed before Mr. Chapman was thought of as a Publisher ; his connection with it was only accidental, and the reviewer^ s statement is a fiction of his own imagination. That the pouring forth of opinion which he calls conspiracy, is not from one presiding mind, its internal individuality may prove. It is a far more formidable thing to his idols : for it proceeds from minds that have little in common, except cultivation, freedom, and an insatiable aspiration for Truth and Justice, as essential conditions for any constant Love, or any unfanatical Religion.

Chapter I. The Land And Teibes Of Israel. — Ageicultueal And Othee Social

INSTITUTIONS. THE BORDEE COUNTRIES.

Page

Land of Israel. — The Jordan and the Eastern Tribes. — The Northern Tribes. — The Central Tribes. — The Southern Tribes. — Mosaic Agriculturalism. — The Levites. — Polygamy. — The Neighbouring nations 1

Chapter II. Administration Of Samuel And Eeign Of Saul

The Phihstines. — Hebrew monotheism. — Administration of Samuel.— Early Hebrew psahnody. — Exterior marks of the Prophet, — Modes of divination. — Foreign dangers of Israel. — Appointment of Saul. — Homantic Philistine campaign. — Ammonite inroad. — Enmity with Amalek. — Massacre of the Amalekites. — David, anointed by Samuel. — David, Saul's armour-bearer. — David, Saul's son-in-law. — David, a freebooter. — David with Achish of Gath. — David reinforced from Israel. — David's return to Ziklag. —Battle of Mount Gilboa 21

XVlll CONTENTS.

CHAPTEE III.

EEIGN OF DAVID.

Page

David, king in Hebron. — Battle near G-ibeon. — Murder of Abner. — Jerusalem. — Capture of Jerusalem. — The ark conveyed to Jerusalem. — State of Hebrew industry. — Conquest of Moab. — First war with the Zobahites, — Conquest of Edom. — Prosperity of David. — Ammonite war. — Destruction of the Ammonites. — Career of Absalom. — Death of Absalom. — Disgrace of Mephibosheth. — Immolation of Saul's descendants. — The pestilence. — Conspiracy of Adonijah. — Death of David 63

Chapter IV. Eeign Of Solomon

Foreign commotions. — Political executions. — Solomon's Trade by the Eed Sea. — Trade over the Syrian Desart. — Visit of the Queen of Sheba. — Gold vessels of the Temple. — Building of the Temple. — Bondmen in Israel. — The Temple worship. — The Decalogue.— Dowiy of an Egy]3tian princess. — Solomon's idolatry. — Hostilities against Solomon. — Death of Solomon, — Chronology of the Kings. — Chronological table 104

Chapter V. Feom The Death Of Solomon Tq The Accession Of Omei

Division of the Monarchy. — Calves of Dan and Bethel. — Jeroboam's neglect of Levites. — Invasion by Shishak.^ — Later years of Rehoboam. — Massacre of the house of Jeroboam. — Power of Damascus. — War of Baasha and Asa. — Asa's later reign. — Massacre of the house of Baasha , 137

CONTENTS. XIX

CHAPTEE VI.

THE HOUSE OF OMEI, B.C. 904-864.

Page

Building of Sa'maria. — Plicenician worsliip in Israel. — Miracles of Elijah. — Syrian ckariot warfare. — Syrian campaigns west of Jordan. — Benhadad at E-amotk GUead. — Greatness of Jeliosliapliat. — Joint war of Ahab and Jeliosliaphat. — Doctrine of lying spirits. — Combined war against Moab. — Siege of Samaria. — Hevolt of the Edomites. — Second battle at E-amoth. — Naboth's vineyard. — Massacres of Jehu. — Massacre by Athahah 158