The basis of I and II Chronicles is the prophetic history of Samuel and Kings; from these the author quotes verbatim chapter after chapter, according as their contents are adapted to his purpose. This groundwork he supplements by introducing the priestly traditions current in his own day. Possibly he quotes also from certain somewhat earlier written collections of traditions, for to those, following the example of the author of Kings, he frequently refers his readers for further information. In some cases these later traditions may have preserved authentic, supplemental data; but when the representation of Chronicles differs, as it frequently does, from that of Samuel and Kings, the older and more sober prophetic history is undoubtedly to be followed.
[Sidenote: The older sources quoted in Ezra-Nehemiah]
In Ezra and Nehemiah the author has preserved some exceedingly valuable historical material, for he has quoted, fortunately, long sections from two or three older sources. Oae is the document in Ezra iv. 7 to vi. 14, the original Aramaic of which is retained. This appears to have been a temple record, dating from the middle or latter part of the Persian period, and tells of the interruption of the temple building in the days of Darius and the finding of the original decree of Cyrus sanctioning the restoration of the shrine of Jerusalem. Still more important is the wonderful memoir of Nehemiah quoted in Nehemiah i., ii., iv. to vii. 5, xii. 31, 32, 37-40, and xiii. 4-31. Here we are able to study the events of an exceedingly important period through the eyes of the man who, by his able and self-sacrificing efforts, did more than any one else to develop and shape later Judaism. Less important, yet suggestive, citations are taken from the priestly traditions regarding the work of Ezra. The final editor has apparently rearranged this material in order to give to the work of Ezra the scribe such precedence over that of Nehemiah the layman, as, from his later Levitical point of view, he deemed proper. Restoring what seems to have been the original order (i.e., Ezra vii. viii., Neh. vii. 70 to viii. 18; Ezra ix., x.; Neh. ix., x.) and studying it as the sequel of Nehemiah's essential pioneer work, the obscurities of this period begin to disappear and its significant facts to stand out in clear relief.
[Sidenote: Value of the writings of the priestly school]
Thus we find that, quoting largely as he does, from much older sources, the author of this great ecclesiastical history of Judah and the temple has given us, in Ezra and Nehemiah, some exceedingly important historical data. His writings also clearly reveal the ideas and institutions of his own day; but otherwise it is not as history that his work is of permanent value. Rather it is because, in common with all the great teachers who speak to us through the Old Testament, he believed firmly in the moral order of the universe, and that back of all events and all history is an infinitely powerful yet just and merciful God who is constantly revealing himself to mankind. While these later priestly writers were not in such close touch with fact and life as were the prophets, and while they were subject to the defects of all extreme ritualists and theologians, they were faithful heralds of truth to their own and later generations. Behind their symbolism and traditions lie certain great universal principles which amply reward an earnest quest.
X
THE HEBREW SAGES AND THEIR PROVERBS
[Sidenote: Rôle of the sages in Israel's life]
In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear to have been connected with any sanctuaries. Quietly, as private teachers, they appealed to the nation through the consciences and wills of individuals. Proverbs viii. 1-5 reveals their methods:
Doth not wisdom cry,
And understanding put forth her voice?
On the top of high places by the way,
Where the paths meet, she standeth;
Beside the gates, at the entry of the city,
At the coining in at the doors, she crieth aloud:
Unto you, O men, I call;
And my voice is to the sons of men.
O ye simple, understand prudence;
And ye fools, be of an understanding heart.