This philosophy of history, if such it can be called, had of course the practical object of inspiring the people with a sense of the importance of fidelity to Jehovah. Both the ideas and the phraseology of this pa.s.sage, ii. 6-iii. 6, are unmistakably those of Deuteronomy: therefore here, as in Joshua, we speak of the Deuteronomic redaction.
The moral expressed in the preface and repeated in a less elaborate form elsewhere, vi. 7-10, x. 6-16, is amply ill.u.s.trated by the stories that follow--the stories of Othniel, Ehud, Deborah and Barak, Gideon, Jephthah and Samson. This does not exhaust the list of judges, but it exhausts the list of those whose stories are used to ill.u.s.trate the Deuteronomic scheme. The story of Abimelech, e.g.
(ix.), has no such preface or conclusion as these six have; neither has the notice of Shamgar in iii. 31; the preface is also lacking in the very bald notices of the five minor judges, x. 1-5, xii. 8-15.
It is clear, therefore, that they fell without the original Deuteronomic scheme; but it is equally clear that the later editors of the book intended to represent the period by twelve judges, Abimelech being apparently reckoned a judge, though he is not called one. Another computation, which ignored Abimelech, reached the number twelve by adding Shamgar, iii. 31, whom a comparison of iii.
31 with iv. 1 shows not to have belonged to the original book; the name was probably suggested by v. 6_a_.
Chs. xvii.-xxi., which consist of two appendices (xvii., xviii, the origin of the sanctuary at Dan, and xix.-xxi., the vengeance of Israel on Benjamin for the outrage at Gibeah), also clearly fell without the Deuteronomic redaction: the section is untouched either by the language or ideas of Deuteronomy. Further, these chapters are clearly out of place where they stand; for, generally speaking, the order of the book is chronological, beginning with the death of Joshua and ending with the Philistine invasion which lasted on into the days of Samuel, whereas both stories in the appendix refer to quite an early period, two of the characters named being the grandsons of Moses and Aaron respectively (xviii. 30, xx. 28).[1]
[Footnote 1: In ch. xviii. 30 the word now read as Mana.s.seh was originally Moses.]
The introduction, i. I-ii. 5, also plainly falls without the scheme, for the book proper, ii. 6ff., is a direct continuation[1] of Joshua xxiv. 27, and i. i-ii. 5 really duplicates, in the main, accounts and isolated notices scattered through Joshua xv., xvi., xvii., xix.
The incidents related in these chapters are a.s.signed to Joshua"s lifetime; the phrase with which the book of Judges begins--"It came to pa.s.s _after the death of Joshua_"--is clearly a later attempt to connect the two books, and inconsistent with ii. 6ff., which carries the story back to a period before Joshua"s death.
[Footnote 1: 2 Ch. ii. 6, 7=Josh. xxiv. 28, 31; Jud. ii. 8, 9=Josh.
xxiv. 29, 30.]
The original book of Judges, then, as edited by the Deuteronomist, is represented[1] by ii. 6-xv., minus the notices of Shamgar, Abimelech and the minor judges. The moral pointed by the redaction, valuable as it may be, is not always suggested by the history. The redaction a.s.signs the national misfortunes to idolatry, though only once is idolatry mentioned with reprobation in the ancient stories themselves, vi. 25-32. The redaction shows a further indifference to history in giving a national[2] turn to the tale of apostasy and deliverance, whereas the original stories show that the interests are really not as yet national, but only tribal. The chronology of the book--which is also part of the redaction--with its round numbers, 20, 40, 80, etc., appears to contain an artificial element, and to form part of the scheme indicated in i Kings vi. 1, which a.s.signs 480 years, i.e. twelve generations, to the period between the exodus and the building of the temple. Many considerations make it practically certain that the periods of the judges, which are represented as successive, were often really synchronous, and that therefore the period covered by the entire book is only about two centuries.
[Footnote 1: Note that ch. xv. 20 was apparently designed to conclude the story of Samson, raising the suspicion that ch. xvi.
(with a similar conclusion) was added later.]
[Footnote 2: Cf. iii. 12. The children of Israel did evil again in the sight of Jehovah, and Jehovah strengthened Eglon the King of Moab against _Israel_; so _vv_. 14, 15, etc.]
There is reason to believe that the original Deuteronomic book of Judges included the stories of Eli and Samuel, and ended with I Samuel xii. It is expressly said in Judges xiii. 5 that Samson is to _begin_ to deliver Israel out of the hand of the Philistines, and it is reasonable to suppose that the completion of the deliverance was also related; besides, Samuel"s farewell address contains many reminiscences of the familiar formulae of the book of Judges (I Sam. xii. 9ff.) and an appropriate summary of the teaching and some of the facts of that book (cf. _v_. 11). It is easy to imagine, however, why the stories of Eli and Samuel were ultimately separated from the book of Judges: partly because they were felt to be hardly judges in the old sense of defenders, deliverers--Eli was a priest, and Samuel a prophet--and still more because the story of Samuel, at any rate, was bound up with the history of the monarchy.
The book received its present form from post-exilic redactors. This is rendered certain by the unmistakable marks of the influence of the priestly code in chs. xx., xxi. The unanimity with which Israel acts, the extraordinarily high numbers,[1] the prominence of such words as "congregation," const.i.tute indubitable evidence of a priestly hand. Some post-Deuteronomic hand, if not this same one,[2]
added the other appendix, xvii., xviii., the introduction, i.-ii. 5, and the sections in the body of the book already shown to be late.[3]. The motives which prompted these additions were varied.
With regard to the minor judges, e.g., some suppose that the object was simply to make up the number twelve; but generally speaking, the motive for the additions would be the natural desire to conserve extant relics of the past. The introduction, and appendix, though added late, contain very ancient material. Many of the historical notices in ch. i. are reproductions of early and important notices in the book of Joshua, though with significant editorial additions, usually in honour of Judah; [Footnote: Cf. ch. i. 8, which contradicts i. 21; and i, 18, which contradicts i. 19.] and the story of the origin of the sanctuary at Dan, with its very candid account of the furniture of the sanctuary and the capture of the priest, is obviously very old. Doubtless also there is a historical element in xix.-xxi., though it has been seriously overlaid by the priestly redaction--possibly also in the notices of the minor judges.
[Footnote 1: Ch. xx. 2 (of. Num. x.x.xi.). Contrast Jud. v. 8.]
[Footnote 2: Note the phrase in both stories. "In those days there was no king in Israel," xviii. i, xix. I.]
[Footnote 3: Shamgar iii. 31; Abimelech (ix); minor judges, x. 1-5, xii. 8-15; Samson (xvi.)]
This raises the question of the sources and historical value of the stories in the body of the book, which, as we have seen, are very easily separated from the redactional elements. Indeed, as those elements are confined to the beginning and the end of the stories, we may a.s.sume that the stories themselves were not composed by the redactors, but already reached them in a fixed and finished form.
Further, it is important to note that, just as in the prophetic portions of the Hexateuch, duplicates are often present--very probably in the stories of Ehud, iii. 12ff., Deborah and Barak (iv.), Abimelech (ix.), and Micah (xvii., xviii.), but certainly in the story of Gideon[1] (vi.-viii.). According to the later version, Gideon is the deliverer of Israel from the incursions of the Midianites, and the princes slain are Oreb and Zeeb, vii. 24-viii.
3; according to the earlier version, viii. 4-21, which is on a smaller scale, Gideon, accompanied by part of his clan, takes the lives of Zebah and Zalmunna to avenge his brothers, whom they had slain. In the case of duplicated stories, the Deuteronomic redactors apparently found the stories already in combination, so that the original const.i.tuent doc.u.ments must be further back still. As the narratives, with their primitive religious ideas and practices and their obvious delight in war, are clearly the echo of an early time, we shall be safe in relegating the original doc.u.ments, at the latest, to the eighth or ninth century B.C. It is a point on which unanimity has not yet been reached, whether these doc.u.ments are the Jehovist and Elohist of the Hexateuch; but considering the fact that the older notices in i.-ii. 5, on account of the prominence of Judah and for other reasons, are usually a.s.signed to J, and that some of the characteristics of these two doc.u.ments recur in the course of the book, the hypothesis that J and E are continued at least into Judges must be regarded as not improbable.
[Footnote 1: In the story of Jephthah, ch. xi. 12-28, which interrupt the connexion and deals with Moab, not with Ammon, is a later interpolation.]
Fortunately we are able in one case to trace the source of a story.
The story of Deborah and Barak is told in chs. iv. and v. Ch. 5, which is so graphic that it must have come from a contemporary-one had almost said an eye-witness--is undoubtedly the older form of the story, as it is in verse. Partly on the basis of this poem ch. iv. has been built up, and the account of Sisera"s death in this chapter, iv. 21, which differs from that in v. 26, 27, rests on a misunderstanding of the situation in v. 26. Here we see the risks which the ballads ran when turned into prose, but more important is it to note the poetical origin of the story. Probably ch. v. originally belonged to such a collection as the book of the wars of Jehovah or the book of Jashar, and it is natural to suppose that other stories in the book of Judges--e.g. the exploits of Gideon--may have similarly originated in war-ballads.
The religion of the book of Judges is powerful but primitive. The ideal man is the ideal warrior. Grim tales of war are told with unaffected delight, and the spirit of G.o.d manifests itself chiefly in the inspiration of the warrior. Gideon and Micah have their idols. Chemosh and Dagon are as real, though not so powerful, as Jehovah. Unlike the redaction, the earlier tales are not given to moralizing, and yet once at least the moral is explicitly pointed, ix. 56ff. But elsewhere the power of religion in life is suggested, not by explicit comment, but rather by the naturalness with which every interest and activity of life are viewed in a religious light.
Nowhere is this more obvious than in the priceless song of Deborah[1] (v.). Israel"s battles are the battles of Jehovah; her triumph is His triumph. The song is inspired by an intense belief in the national G.o.d, but there was little that was ethical in the religion of the period. Jephthah offers his child in sacrifice. Jael is praised for a murder which was a breach of the common Semitic law of hospitality. By revealing, however, so candidly the meagre beginnings of Israel"s religion, the book of Judges only increases our sense of the miracle which brought that religion to its incomparable consummation in the fulness of the times.
[Footnote 1: The song is not necessarily and not probably composed by Deborah. In v. 12 she is addressed in the 2nd person, and _v_. 7 may be similarly read, "Till _thou_, Deborah, didst arise."]
SAMUEL
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, as Samuel had much to do with the founding of the monarchy. The Jewish tradition that Samuel was the author of the book is, of course, a palpable fiction, as the story is carried beyond his death.
[Footnote 1: Two books in the Greek translation, as in modern Bibles; originally one in the Hebrew, but two from the year 1517 A.D.]
The book deals with the establishment of the monarchy. Its ultimate a.n.a.lysis is very difficult; but, if we regard the summary notices in 1 Samuel xiv. 47-51 and 2 Samuel viii. as the conclusion of sections--and this seems to have been their original intention--the broad outlines are clear enough, and the book may be divided into three parts: the first (1 Sam. i.-xiv.) dealing with Samuel and Saul, the second (i Sam. xv.-2 Sam. viii.) with Saul and David, and the third (2 Sam. ix.-xx., concluding with I Kings i., ii.) with David, xxi.-xxiv. being, like Judges xvii.-xxi., in the nature of an appendix.
The book opens in the period of the Philistine wars. Samuel"s birth, call and influence are described (I Sam. i.-iii.), and the disastrous defeat which Israel suffered at the hand of the Philistines. Jehovah, however, a.s.serted His dignity, and the ark, which had been captured, was restored to Israel (iv.-vii.). But the peril had taught Israel her need of a king, and, by a providential course of events, Saul becomes the chosen man. He gains initial successes (viii.-xiv.).
But, for a certain disobedience and impetuosity, his rejection by G.o.d is p.r.o.nounced by Samuel, and David steps upon the arena of history as the coming king. His successes in war stung the melancholy Saul, who at first had loved him, into jealousy; and the tragedy of Saul"s life deepens. Recognizing in the versatile David his almost certain successor, he seeks in various ways to compa.s.s his destruction, but more than once David repays his malice with generosity. Saul"s persecution, however, is so persistent that David is compelled to flee, and he takes refuge with his country"s enemy, the Philistine king of Gath. At the decisive battle between Israel and the Philistines on Gilboa, Saul perishes. Soon afterwards, David is made king of Judah; and emerging successfully from the subsequent struggle with Saul"s surviving son, he becomes king over all Israel, seizes Jerusalem, and makes it his civil and religious capital (1 Sam. xv.-2 Sam. viii.).
The story of his reign is told with great power and candour, and is full of the most diverse interest--his guilty pa.s.sion for Bathsheba, which left its trail of sorrow over all his subsequent career, the dissensions in the royal family, the unsuccessful rebellion of his son Absalom, the strife between Israel and Judah (2 Sam. ix.-xx.).
The story is concluded in 1 Kings i., ii., by an account of the intrigue which secured the succession of Solomon, and finally by the death and testament of David. The appendix, which interrupts the story and closes the book of Samuel (xxi.-xxiv.) consists of (_a_) two narratives, with a dominant religious interest, which chronologically appear to belong to the beginning of David"s reign--the atonement by which Jehovah"s anger, expressed in famine, was turned away from the land, xxi. 1-14, and the plague which, as a divine penalty, followed David"s census of the people (xxiv.); (_b_) two psalms--a song of grat.i.tude for G.o.d"s gracious deliverances (xxii.=Ps. xviii.), and a brief psalm expressing confidence in the triumph of justice, xxiii. 1-7; (_c_) two lists of David"s heroes and their deeds, xxi. 15-22, xxiii. 8-39.
In the book of Samuel, even more distinctly than in the Hexateuch, composite authorship is apparent. Little or no attempt has been made by the redactor[1] to reduce, by omissions, adaptations, or corrections, the divergent sources to a unity, so that we are in the singularly fortunate position of possessing information which is exceedingly early, and in some cases all but contemporary, of persons, events and movements, which exercised the profoundest influence on the subsequent history of Israel. The book has been touched in a very few places by the Deuteronomic redactor--not to anything like the same extent as Judges or Kings. The few points at which he intervenes, however, are very significant; his hand is apparent in the threat of doom p.r.o.nounced upon Eli"s house (1 Sam.
ii. 27-36),[2] in the account of the decisive battle against the Philistines represented as won for Israel by Samuel"s intercession (1 Sam. vii. 3-16), in Samuel"s farewell address to the people (1 Sam. xii.) and--most important of all--in Nathan"s announcement to David of the perpetuity of his dynasty (2 Sam. vii.). A study of these pa.s.sages reveals the didactic interest so characteristic of the redactors.
[Footnote 1: "Come and let us _renew_ the kingdom," 1 Sam. xi.
14, is a redactional attempt to reconcile the two stories of the origin of the monarchy.]
[Footnote 2: Cf. 2 Kings xxiii. 9; Deut, xviii. 6-8.]
Such a book as Samuel offered little opportunity for a priestly redaction, but it has been touched here and there by a priestly hand, as we see from 1 Samuel vi. 15, with its belated introduction of the Levites to do what had been done already, v. 14, and from the very significant subst.i.tution of "all the Levites" for "Abiathar" in 2 Samuel xv. 24, cf. 29.
The composite quality of the book of Samuel could hardly fail to strike even a careless observer. Many of the events, both important and unimportant, are related twice under circ.u.mstances which render it practically impossible that two different incidents are recorded.
Two explanations are given, e.g., of the origin of the saying, "Is Saul also among the prophets?" I Sam. x. 11, xix. 24. Similarly, the story of David"s magnanimity in sparing Saul"s life is twice told (1 Sam. xxiv., xxvi.), and there is no allusion in the second narrative to the first, such as would be natural, if not necessary, on the a.s.sumption that the occasions were really different. There are also two accounts of David"s sojourn among the Philistines and of his speedy departure from a situation fraught with so much peril (1 Sam.
xxi. 10-15, xxvii., xxix.). Of course there are not unimportant differences between these two narratives: the voluntary departure of the one story becomes a courteous, though firm, dismissal in the other; but in the light of so many other unmistakable duplicates, it is hard to believe that these are not simply different versions of the same story. There are two accounts of the death of Saul: according to the one, he committed suicide (1 Sam. x.x.xi. 4), according to the other he was slain by an Amalekite (2 Sam. i. 10).
The Amalekite"s story may, of course, be fiction, but it is not necessary to suppose this.
The differences between the duplicate accounts are sometimes so serious as to amount to incompatibility. In one doc.u.ment, e.g., teraphim are found in the house of a devout worshipper of Jehovah, 1 Sam. xix. 13, in another they are the symbol of an idolatry which is comparable to the worst of sins, 1 Sam. xv. 23. Again, there is no reason to doubt the statement in the apparently ancient record of the deeds of David"s heroes, that Elhanan slew Goliath of Gath, 2 Sam. xxi. 19. But if this be so, what becomes of the elaborate and romantic story of i Samuel xvii., which claims this honour for David? The difficulty created by this discrepancy was felt as early as the times of the chronicler, who surmounts it by a.s.serting that it was the brother of Goliath whom Elhanan slew (1 Chron. xx. 5).
Connected with this story are other difficulties affecting the relation of David to Saul. In this chapter, Saul is unacquainted with David, 1 Samuel xvii. 56, whereas in the preceding chapter David is not only present at his court, but has already won the monarch"s love, xvi. 21. The David of the one chapter is quite unlike the David of the other; in xvi. 18 he is a mature man, a skilled and versatile minstrel-warrior, and the armour-bearer of the king; in xvii. 38, 39, he is a young shepherd boy who cannot wield a sword, and who cuts a sorry figure in a coat of mail. Many of these undoubted difficulties are removed by the Septuagint[1] which omits xvii. 12-31 ,41, 50, 55-xviii. 5, and the question is raised whether the Septuagint omitted these verses to secure a more consistent narrative, or whether they were wanting, as seems more probable, in the Hebrew text from which the Greek was translated. In that case these verses, which give an idyllic turn (cf. ch. xvi.) to the story of David, may have been added after the Greek version was written, i.e, hardly earlier than 250 B.C., and a curious light would thus be shed upon the history of the text and on the freedom with which it was treated by later Jewish scholars. Equally striking and important are the conflicting conceptions of the monarchy entertained in the earlier part of the book. One source regards it as a blessing and a gift of Jehovah; the first king is anointed by divine commission "to be prince over my people Israel, and he shall save my people out of the hand of the Philistines," 1 Sam. ix. 16; the other regards the request for an earthly king as a rejection of the divine king, and the monarchy as destined to prove a vexation, if not a curse (viii.). Centuries seem to separate these conceptions--the one expressing the exuberant enthusiasm with which the monarchy was initiated, the other--perhaps about Hosea"s time (cf. Hosea viii.
4)--reflecting the melancholy experience of its essential impotence.[2]
[Footnote 1: The Greek text of Samuel is often of great value. In 1 Sam. xiv. 18 it preserves the undoubtedly original reading, "bring hither _the ephod_, for he carried the ephod that day before Israel," instead of "Being hither the ark of G.o.d." and in _ v_.
41 the Greek version makes it clear that the Urim and Thummim were the means employed to determine the lot.]
[Footnote 2: If other proof were wanted that the book is not an original literary unit, it might be found in the occasional interruption of the natural order. 2 Sam. xxi.-xxiv. is the most extensive and obvious interruption. But 2 Sam. iii. 2-5 is also out of place, it goes with v. 6-16. So I Sam. xviii. 10, 11, which is really a duplication of xix, 9, 10 is psychologically inappropriate at so early a stage.]
These considerations suggest that at any rate as far as 2 Samuel viii.--for it is universally admitted that 2 Samuel ix.-xx. is h.o.m.ogeneous--there are at least two sources, which some would identify, though upon grounds that are not altogether convincing, with the Jehovist and Elohist doc.u.ments in the Hexateuch. One of these sources is distinctly early and the other distinctly late, and the early source contains much ancient and valuable material. Its recognition of Samuel as a local seer willing to tell for a small piece of money where stray a.s.ses have gone, its enthusiastic att.i.tude to the monarchy, its obvious delight in the splendid presence and powers of Saul, its intimate knowledge of the ecstatic prophets, its conception of the ark as a sort of fetish whose presence insures victory--all these things bespeak for the doc.u.ment that relates them a high antiquity. The other doc.u.ment represents Samuel as a great judge and virtual regent over all Israel, it has a wide experience of the evils of monarchy, it idealizes David, and it regards Saul as a "rejected" man. It is possible that these doc.u.ments, in their original form, were biographical--Saul being the chief hero in the one and David in the other. A biography of Samuel, which may or may not have included the story of the war with the Philistines (I Sam. iv.-vii. 2), possibly existed separately, though in its present form it is interwoven with the story of Saul.
It would be difficult to overpraise the literary and historical genius of the writer who in 2 Samuel ix.-xx. traces the checkered course of David"s reign. He has an unusually intimate knowledge of the period, a clear sense of the forces that mould history, a delicate insight into the springs of character, and an estimable candour in portraying the weakness as well as the strength of his hero. The writer"s knowledge is so intimate that one is tempted to suppose that he must have been a contemporary; and yet such a phrase as "to this day," 2 Sam. xviii. 18, unless it be redactional, almost compels us to come lower down. Probably, however, it is not later than the time of Solomon, whose reign appears to have been marked by literary as well as commercial activity.[1]
[Footnote l: The Book of Jashar, whose latest known reference comes from the reign of Solomon (cf. p.102), is supposed by some to have been edited in that reign.]
The last four chapters, which interrupt the main narrative, contain some ancient and some late material. The two tales, xxi. 1-14, xxiv., which have much in common, were preserved because of their religious interest; and although part of ch. xxiv. (cf. _vv_.
10-14) is in the later style, both stories throw much welcome light on the early religious ideas of Israel. Of the poems 2 Samuel xxii.
in its present form can hardly be David"s,[1] and the same doubt may be fairly entertained with regard to xxiii. 1-7. Even if _v_. 1 be not an imitation of Numbers xxiv. 3, 15, it is hardly likely that David would have described himself in terms of the last clause of this verse. The eschatological complexion of _vv_. 6, 7 also suggests, though perhaps it does not compel, a later date; further, it is not exactly in favour of the Davidic authorship of either of these psalms that they are found in a section which was obviously interpolated later.[2] On the other hand, there can be no reasonable doubt that the incomparable elegy over Saul and Jonathan in 2 Samuel i. 19-27 is David"s. Poetically it is a gem of purest ray; but, though its position in the book of Jashar[3] shows that it was regarded as a religious poem, it strikes no distinctively religious note. The little fragment on the death of Abner, 2 Sam. iii. 33ff., is also no doubt his.
[Footnote 1: See pp. 247, 248.]
[Footnote 2: The song of Hannah, 1 Sam. ii. 1-10, is proof that later editors inserted poems at points which they deemed appropriate. If the "anointed king," for whom prayer is offered in _v_. 10, be one of the historical kings, then the Ps. is pre-exilic; if the Messianic king of the latter days, post-exilic. But in neither case could the prayer be Hannah"s, as there was no king yet. The clause in _v_. 5--"the barren hath borne seven"--suggested the interpolation of the poem at this point.]
[Footnote 3: This may either mean the book of the upright or brave, i.e. the heroes of Israel, or it may mean the book of Israel herself.]
The book of Samuel offers a large contribution to our knowledge of the early religion of Israel. It presents us with a practical ill.u.s.tration of the rigorous obligations of the ban (1 Sam. xv.), of the effects of technical holiness (1 Sam. xxi. 4, 5), of the appearance of the images known as teraphim (1 Sam. xix. 13), of the usages of necromancy (1 Sam. xxviii.), of the peril of unavenged bloodshed (2 Sam. xxi.), of the almost idolatrous regard for the ark (1 Sam. iv.), of the nature of the lot (1 Sam. xiv. 41, lxx.), of the place of fasting and the inviolability of oaths (1 Sam. xiv.).
To the student of human nature, the book is peculiarly rich in material. The career of David and still more that of Saul--David with his weakness and his magnanimity, and Saul, a n.o.ble character, ruined by jealousy and failure combined working upon a predisposition to melancholy--present a most fascinating psychological study. The ethical interest, too, though seldom obtruded, is always present. In the parable of Nathan, it receives direct and dramatic expression; but the whole story of David"s reign is haunted by a sense of the Nemesis of sin.
KINGS