Chapter 37

taken from 2Kings xi. 9, but there refer to the captains, while here the antecedents are the Levites and all the men of Judah--as if each one of these last had a company of his own which entered upon service, or left it, every Sabbath day.

The comparison of 2Chronicles xxiv. 4-14 with 2Kings xii. 5-17 [4-16] is not much less instructive. According to 2Kings xii. Joash enjoined that all the money dues payable to the temple should in future fall to the priests, who in turn were to be under obligation to maintain the building in good repair. But they took the money and neglected the other side of the bargain, and when they and Jehoiada in particular were blamed by the king on that account, they gave up the dues so as not to be liable to the burden. Thereupon the king set up a kind of sacred treasury, a chest with a hole in the lid, near the altar, "on the right hand as one goes into the temple," into which the priests were to cast the money which came in, with the exception of the sin and trespass moneys, which still belonged to them. And as often as the chest became full, the king's scribes and the chief priest removed the money, weighed it, and handed it over to the contractors for payment of the workmen; that none of it was to be employed for sacred vessels is expressly said (ver. 14). This arrangement by King Joash was a lasting one, and still subsisted in Josiah's time (2Kings . . xxii. 3 seq.).

The arbitrary proceeding of Joash did not well suit the ideas of an autonomous hierocracy. According to the Law the current money dues fell to the priests; no king had the right to take them away and dispose of them at his pleasure. How was it possible that Jehoiada should waive his divine right and suffer such a sacrilegious invasion of sacred privileges? how was it possible that he should be blamed for his (at first) passive resistance of the illegal invasion; how was it possible at all that the priest in his own proper department should be called to account by the king? Chronicles knows better than that. The wicked Athaliah had wasted and plundered the temple; Joash determined to restore it, and for this purpose to cause money to be collected throughout all Israel by the agency of the Levites. But as these last were in no hurry, he made a chest and set it outside in the doorway of the sanctuary; there the people streamed past, and gentle and simple with joyful heart cast in their gifts until the chest was full. This being announced by the keepers of the door, the king's scribe and the delegate of the high priest came to remove the money; with it the king and the high priest paid the workmen, and what remained over was made into costly vessels (2Chronicles xxiv. 5-14). According to this account Joash makes no arrangement whatever about the sacred dues, but sets on foot an extraordinary collection, as had once been done by Moses for the building of the tabernacle (xxiv. 6, 9); following upon this, everything else also which in 2Kings xii. is a permanent arrangement, here figures as an isolated occurrence; instead of necessary repairs of the temple constantly recurring, only one extraordinary restoration of it is mentioned, and for this occasional purpose only is the treasure chest set up,-- not, however, beside the altar, but only at the doorway (xxiv. 8; comp. 2Kings xii. 10). The clergy, the Levites, are charged only with making the collection, not with maintaining the building out of the sacred revenues; consequently they are not reproached with keeping the money to themselves, but only with not being heartily enough disposed towards the collection. It appears, however, that they were perfectly justified in this backwardness, for the king has only to set up the "treasury of God," when forthwith it overflows with the voluntary offerings of the people who flock to it, so that out of the proceeds something remains over (ver. 14) for certain other purposes--which according to 2Kings xii. 14 [13] were expressly excluded. Joash imposes no demands at all upon the priests, and Jehoiada in particular stands over against him as invested with perfectly equal rights; if the king sends his scribe, the high priest also does not appear personally, but causes himself to be represented by a delegate (xxiv. 11; comp. 2Kings xii. 11 [10]). Here also many a new piece does not come well into the old garment, as De Wette (i. 10O) shows. Chronicles itself tacitly gives the honour to the older narrative by making Joash at last apostatise from Mosaism and refuse the grateful deference which he owed to the high priest; this is the consequence of the unpleasant impression, derived not from its own story, but from that of the Book of Kings, with regard to the undue interference of the otherwise pious king in the affairs of the sanctuary and of the priests.

Chronicles reaps the fruits of its perversion of 2Kings xii. in its reproduction of the nearly related and closely connected section 2Kings xxii. 3-IO. It is worth while once more to bring the passages together.

2Kings xxii.

3. And in the eighteenth year of king Josiah the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of Jehovah, saying,

2Chronicles xxxiv.

8. And in the eighteenth year of his reign, to cleanse the land and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of Jehovah his God.

2Kings xxii.

4. Go up to Hilkiah the high priest, that he may empty the money which hath been brought into the house of Jehovah which the keepers of the threshold have gathered of the people.

2Chronicles xxxiv.

9. And they came to Hilkiah the high priest, and they delivered the money that had been brought into the house of God which the Levites that kept the threshold had gathered from Ephraim and Manasseh and all the remnant of Israel and from all Judah and Benjamin, and had returned therewith to Jerusalem.

2Kings xxii.

5. And let them deliver it into the hand of the doers of the work that have the oversight of the house of Jehovah, and let them give it to the doers of the work who are in the house of Jehovah to repair the breaches of the house.

2Chronicles xxxiv.

10. And they gave it into the hand of the workmen that had the oversight of the house of Jehovah, and of the workmen that wrought in the house of Jehovah to repair and amend the house.

2Kings xxii.

6. Unto carpenters, and builders, and masons, and to buy timber and hewn stones to repair the house.

7. But let no reckoning be made with them as to the money that is delivered into their hand, because they deal faithfully.

2Chronicles xxxiv.

11. They gave it to the artificers and to the builders to buy hewn stone and timber for roofs and beams of the houses which the kings of Judah had destroyed.

12. And the men did the work faithfully. And the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the Kohathites, to preside; and all the Levites that had skill in instruments of music

13. Were over the bearers of burdens and overseers of all that wrought the work in any manner of service; and others of the Levites were scribes and officers and porters.

14. And when they brought out the money that had been brought into the house of Jehovah, Hilkiah the priest found the book of the law of Jehovah by the hand of Moses.

2Kings xxii.

8. And Hilkiah the high priest said unto Shaphan the scribe: I have found the book of the law in the house of Jehovah. And Hilkiah gave the book to Shaphan, and he read it.

2Chronicles xxxiv.

15. And Hilkiah answered and said to Shaphan the scribe: I have found the book of the law in the house of Jehovah. And Hilkiah delivered the book to Shaphan.

2Kings xxii.

9. And Shaphan the scribe came to the king and brought the king word again, and said: Thy servants have emptied out the money that was found in the house and have delivered it into the hand of them that do the work, that have the oversight of the house of Jehovah.

2Chronicles xxxiv.

16. And Shaphan carried the book to the king, and besides brought word back to the king, saying: All that was committed to thy servants they are doing.

17. And they have emptied out the money that was found in the house of Jehovah, and have delivered it into the hand of the overseers and into the hand of the workmen.

2Kings xxii.

10. And Shaphan the scribe told the king, saying: Hilkiah the priest hath delivered to me a book. And Shaphan read it before the king.

2Chronicles xxxiv.

18. And Shaphan the scribe told the king, saying: Hilkiah the priest hath given me a book. And Shaphan read out of it before the king.

The occasion on which the priest introduces the Book of the Law to the notice of Shaphan has presuppositions in the arrangement made by Joash which Chronicles has destroyed, substituting others in its place,--that the temple had been destroyed under the predecessors of Josiah, but that under the latter money was raised by the agency of peripatetic Levites throughout all Israel for the restoration, and in the first instance deposited in the treasure-chest. At the emptying of this chest the priest is then alleged to have found the book (ver. 14, after Deuteronomy xxxi. 26), notwithstanding that on this occasion Shaphan also and the two accountants added in ver. 8 were present, and ought therefore to have had a share in the discovery which, however, is excluded by ver. 15 (= 2Kings xxii. 8). There are other misunderstandings besides; in particular, the superintendents of the works (_muphkadim_), to whom, according to the original narrative, the money is handed over for payment, are degraded to the rank of simple workmen, from whom, nevertheless, they are again afterwards distinguished; and while in 2Kings xxii. 7 they are represented as dealing faithfully _in paying out the money_, in 2Chronicles xxxiv. 12 they deal faithfully in their work. Perhaps, however, this is no mere misunderstanding, but is connected with the endeavour to keep profane hands as far off as possible from that which is holy, and, in particular, to give the management of the work to the Levites (vers. 12,13). To what length the anxiety of later ages went in this matter is seen in the statement of Josephus (Ant., xv. 11, 2), that Herod caused one thousand priests to be trained as masons and carpenters for the building of his temple. The two most interesting alterations in Chronicles are easily overlooked. In ver. 1 8 the words: "He read the book to the king," are changed into "He read out of the book to the king;" and after "Hilkiah gave the book to Shaphan" (ver. 15) the words "and he read it" are omitted. In 2Kings the book appears as of very moderate size, but the author of Chronicles figures to himself the whole Pentateuch under that name.

In the sequel 2Kings xxii. 11-xxiii.3 is indeed repeated verbatim in 2Chronicles xxxiv. 19-32, but the incomparably more important section connected with it (xxiii. 4-10), giving a detailed account of Josiah's vigorous reformation, is omitted, and its place taken by the meagre remark that the king removed all abominations out of Israel (xxxiv. 33); in compensation his passover feast is described all the more fully (chap. xxxv.). In recording also the finding and publication of the Law, Chronicles fails to realise that this document begins now for the first time to be historically operative, and acquires its great importance quite suddenly. On the contrary, it had been from the days of Moses the basis on which the community rested, and had been in force and validity at all normal times; only temporarily could this life-principle of the theocracy be repressed by wicked kings, forthwith to become vigorous and active again as soon as the pressure was removed. As soon as Ahaz has closed his eyes, Hezekiah, in the first month of his first year, again restores the Mosaic cultus; and as soon as Josiah reaches years of discretion he makes good the sins of his fathers. Being at his accession still too young, the eighth year of his reign is, as a tribute to propriety, selected instead of the eighth year of his life, and the great reformation assigned to that period which in point of fact he undertook at a much later date (xxxiv. 3-7 = 2Kings xxiii. 4-20> Thus the movement happily becomes separated from its historical occasion, and in character the innovation appears rather as a simple recovery of the spring after the pressure on it has been removed. The mist disappears before the sun of the Law, which appears in its old strength; its light passes through no phases, but shines from the beginning with uniform brightness. What Josiah did had also been done before him already by Asa, then by Jehoshaphat, then by Hezekiah; the reforms are not steps in a progressive development, but have all the same unchanging contents. Such is the influence upon historical vision of that transcendental Mosaism raised far above all growth and process of becoming, which can be traced even in the Book of Kings, but is so much more palpable in the Book of Chronicles.

VI.II.3. Apart from the fact that it represents the abiding tradition of the legitimate cultus at Jerusalem, the history of Judah in the Book of Chronicles has yet another instructive purpose. In the kingdom of Judah it is not a natural and human, but a divine pragmatism that is operative. To give expression to this is what the prophets exist for in unbroken succession side by side with high priests and kings; they connect the deeds of men with the events of the course of the world, and utilise the sacred history as a theme for their preaching, as a collection of examples illustrative of the promptest operation of the righteousness of Jehovah. In doing so they do not preach what is new or free, but have at their command, like Jehovah Himself, only the Law of Moses, setting before their hearers prosperity and adversity in conformity with the stencil pattern, just as the law is faithfully fulfilled or neglected. Of course their prophecies always come exactly true, and in this way is seen an astonishing harmony between inward worth and outward circumstance. Never does sin miss its punishment, and never where misfortune occurs is guilt wanting.

In the fifth year of Rehoboam Judah and Jerusalem were ravaged by Pharaoh Shishak (1Kings xiv. 25). The explanation is that three years they walked in the ways of David and Solomon, because for three years they were strengthened and reinforced by the priests and Levites and other pious persons who had immigrated from the northern kingdom (2Chronicles xi. 17); but thereafter in the fourth year, after the kingdom of Rehoboam had been strengthened and confirmed, he forsook the Law and all Israel with him (xii. 1)-- and in the fifth year followed the invasion of Shishak. A prophet announces this, and in consequence the king humbles himself along with his people and escapes with comparatively trifling punishment, being thought worthy to reign yet other twelve years.

Asa in his old age was diseased in his feet (1Kings xv. 23). According to 2Chronicles xvi. 12, he died of this illness, which is described as extremely dangerous, in the forty-first year of his reign, after having already been otherwise unfortunate in his later years. And why? He had invoked foreign aid, instead of the divine, against Baasha of Israel. Now, as Baasha survived only to the twenty-sixth year of Asa, the wickedness must have been perpetrated before that date. But in that case its connection with the punishment which overtook the king only towards the close of his life would not be clear. Baasha's expedition against Jerusalem, accordingly, and the Syrian invasion of Israel occasioned by Asa on that account are brought down in Chronicles to the thirty-sixth year of the latter (xvi. 1). It has been properly observed that Baasha was at that date long dead, and the proposal has accordingly been made to change the number thirty-six into sixteen,--without considering that the first half of the reign of Asa is expressly characterised as having been prosperous, that the thirty-fifth year is already reached in chap. xv. 19, and that the correction destroys the connection of the passage with what follows (xvi. 7 seq.). For it is in connection with that flagitious appeal for aid to the Syrians that the usual prophet makes his appearance (xvi. 7), and makes the usual announcement of impending punishment. It is Hanani, a man of Northern Israel (1Kings xvi. 7), but Asa treats him as if he were one of his own subjects, handles him severely, and shuts him in prison. By this he hastens and increases his punishment, under which he falls in the forty-first year of his reign.

Jehoshaphat, the pious king, according to 1Kings xxii., took part in the expedition of the godless Ahab of Israel against the Damascenes. Chronicles cannot allow this to pass unrebuked, and accordingly when the king returns in peace, the same Hanani announces his punishment, albeit a gracious one (2Chronicles xix. I-3). And gracious indeed it is; the Moabites and Ammonites invade the land, but Jehoshaphat without any effort on his part wins a glorious victory, and inexhaustible plunder (xx. 1 seq.). One cannot blame him, therefore, for once more entering into an alliance with Ahab's successor for a naval expedition to be undertaken in common, which is to sail from a port of the Red Sea, probably round Africa, to Tarshish (Spain, 2Chronicles ix. 21). But this time he is punished more seriously as Eliezer the son of Dodavah had prophesied, the ships are wrecked. Compare on the other hand 1Kings xxii. 48, 49:

"Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they went not, for the ships were wrecked in the harbour on the Red Sea. At that time Ahaziah the son of Ahab had said to Jehoshaphat: Let my servants go with thy servants in the ships; but Jehoshaphat would not."

So the original statement. But in Chronicles a moral ground must be found for the misfortune, and Jehoshaphat therefore makes with the king of Samaria a sinful alliance, which in point of fact he had declined, not indeed from religious motives.

Joram, the son of Jehoshaphat, conducted himself very ill, it is said in 2Kings viii. 18; Chronicles enhances his offence, and above all adds the merited reward (xxi. 4, seq.). Elijah, although he had quitted this earth long before (2Kings iii. 11 seq.), must write to the offender a letter, the threats of which are duly put into execution by Jehovah. The Philistines and Arabians having previously pressed him hard, he falls into an incurable sickness of the bowels, which afflicts him for years, and finally brings him to his end in a most frightful manner (xxi. 12, seq.). In concurrence with the judgment of God, the people withhold from the dead king the honours of royalty, and he is not buried beside his fathers, notwithstanding 2Kings viii. 24.

Joash, according to 2Kings xii., was a pious ruler, but met with misfortune; he was compelled to buy off Hazael, who had laid siege to Jerusalem, at a heavy price, and finally he died by the assassin's hand. Chronicles is able to tell how he deserved this fate. In the sentence: "He did what was right in the sight of the Lord all his days, because Jehoiada the high priest had instructed him " (2Kings xii. 3 [2]), it alters the last expression into "all the days of Jehoiada the priest," (xxiv. 2). After the death of his benefactor he fell away, and showed his family the basest ingratitude; at the end of that very year the Syrians invade him; after their departure his misfortunes are increased by a dreadful illness, under which he is murdered (xxiv. 17 seq.).

Amaziah was defeated, made prisoner, and severely punished by Jehoash, king of Samaria, whom he had audaciously challenged (2Kings xiv. 8 seq.). Why? because he had set up in Jerusalem idols which had been carried off from Edom, and served them (2Chronicles xxv. 1 4). He prefers the plundered gods of a vanquished people to Jehovah at the very moment when the latter has proved victorious over them! From the time of this apostasy-- a crime for which no punishment could be too great--his own servants are also stated to have conspired against him and put him to death (xxv. 27), and yet we are assured in ver. 25 (after 2Kings xiv. I;) that Amaziah survived his adversary by fifteen years.

Uzziah, one of the best kings of Judah, became a leper, and was compelled to hand over the regency to his son Jotham (2Kings xv. 5); for, adds Chronicles, "when he had become strong, his heart was lifted up, even to ruin, so that he transgressed against Jehovah his God, and went into the temple of Jehovah, to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of Jehovah, and withstood him and said: It is not for thee to burn incense, but only for the sons of Aaron who are consecrated thereto. Then Uzziah was wroth and laid not the censer aside, and the leprosy rose up in his forehead, and the priests thrust him out from thence" (xxvi. 16-20). The matter is now no longer a mystery.

Ahaz was a king of little worth, and yet he got fairly well out of the difficulty into which the invasion of the allied Syrians and Israelites had brought him by making his kingdom tributary to the Assyrian Tiglath-Pileser (2Kings xvi. 1 seq.). But Chronicles could not possibly let him off so cheaply. By it he is delivered into the hand of the enemy: the Israelites alone slaughter 120,000 men of Judah, including the king's son and his most prominent servants, and carry off to Samaria 200,000 women and children, along with a large quantity of other booty. The Edomites and Philistines also fall upon Ahaz, while the Assyrians whom he has summoned to his aid misunderstand him, and come up against Jerusalem with hostile intent; they do not, indeed, carry the city, but yet become possessors, without trouble, of its treasures, which the king himself hands over to them (xxviii. 1-21).

The Book of Kings knows no worse ruler than Manasseh was; yet he reigned undisturbed for fifty-five years--a longer period than was enjoyed by any other king (2Kings xxi.1-18). This is a stone of stumbling that Chronicles must remove. It tells that Manasseh was carried in chains by the Assyrians to Babylon, but there prayed to Jehovah, who restored him to his kingdom; he then abolished idolatry in Judah (xxxiii. 11-20). Thus on the one hand he does not escape punishment, while on the other hand the length of his reign is nevertheless explained. Recently indeed it has been sought to support the credibility of these statements by means of an Assyrian inscription, from which it appears that Manasseh did pay tribute to Esarhaddon. That is to say, he had been overpowered by the Assyrians; that is again to say, that he had been thrown into chains and carried off by them. Not so rapid, but perhaps quite as accurate, would be the inference that as a tributary prince he must have kept his seat on the throne of Judah, and not have exchanged it for the prison of Babylon. In truth, Manasseh's temporary deposition is entirely on the same plane with Nebuchadnezzar's temporary grass-eating. The unhistorical character of the intermezzo (the motives of which are perfectly transparent) follows not only from the silence of the Book of Kings (a circumstance of no small importance indeed), but also, for example, from Jeremiah xv. 4; for when it is there said that all Judah and Jerusalem are to be given up to destruction because of Manasseh, it is not presupposed that his guilt has been already borne and atoned for by himself.

To justify the fact of Josiah's defeat and death at Megiddo, there is attached to him the blame of not having given heed to the words of Necho from the mouth of God warning him against the struggle (xxxv. 21, 22). Contrariwise, the punishment of the godless Jehoiakim is magnified; he is stated to have been put in irons by the Chaldaeans and carried to Babylon (xxxvi. 6)--an impossibility of course before the capture of Jerusalem, which did not take place until the third month of his successor. The last prince of David's house, Zedekiah, having suffered more severely than all his predecessors, must therefore have been stiff-necked and rebellious (xxxvi.12, 13),--characteristics to which, according to the authentic evidence of the prophet Jeremiah, he had in reality the least possible claim.

It is thus apparent how inventions of the most circumstantial kind have arisen out of this plan of writing history, as it is euphemistically called. One is hardly warranted, therefore, in taking the definiteness of statements vouched for by Chronicles alone as proof of their accuracy. The story about Zerah the Ethiopian (2Chronicles xiv. 9 seq.) is just as apocryphal as that of Chushan-Rishathaim (Judges iii 10). Des Vignoles has indeed identified the first-named with the Osorthon of Manetho, who again occurs in the Egyptian monuments as Osorkon, son of Shishak, though not as renewing the war against Palestine; but Osorkon was an Egyptian, Zerah an Ethiopian, and the resemblance of the names is after all not too obvious. But, even if Zerah were really a historical personage, of what avail would this be for the unhistorical connection? With a million of men the king of the Libyans and Moors, stepping over Egypt, comes against Judah. Asa, ruler of a land of about sixty German square miles, goes to meet the enemy with 580,000, and defeats him on the plain to the north of Mareshah so effectually that not a single soul survives. Shall it be said that this story, on account of the accurate statement of locality (although Mareshah instead of Gath is not after all suggestive of an old source), is credible-at all events after deduction of the incredibilities? If the incredibilities are deducted, nothing at all is left. The invasion of Judah by Baasha of Israel, and Asa's deportment towards him (1Kings xv. 17 seq.), are quite enough fully to dispose of the great previous victory over the Ethiopians claimed for Asa. The case is no better with the victory of Jehoshaphat over the Ammonites and Moabites (2Chronicles xx.); here we have probably an echo of 2Kings iii., where we read of Jehoshaphat's taking part in a campaign against Moab, and where also recurs that characteristic feature of the self-destruction of the enemy, so that for the opposing force nothing remains but the work of collecting the booty (iii. 23; compare 2Chronicles xx. 23). The Chronicler has enemies always at his command when needed,--Arabians, Ethiopians (xvii. 11, xxi. 16, xxii. 1, xxvi. 7), Mehunims (xx. 1, xxvi. 1), Philistines (xvii. 11, xxi. 16, xxvi. 6 seq., xxviii. 18), Ammonites (xx. 1, xxvi. 8, xxvii. 5), whose very names in some cases put them out of the question for the older time. Such statements as that the Ammonites became subject to Kings Uzziah and Jotham, are, in the perfect silence of the credible sources, condemned by their inherent impossibility; for at that period the highway to Ammon was Moab, and this country was by no means then in the possession of Judah, nor is it anywhere said that it was. The Philistines as vindictive enemies are rendered necessary by the plan of the history (xxi. 16,