22. That there are some discrepancies between the books of Samuel and Kings and the books of Chronicles, arising from errors in transcribing, is generally admitted. These relate, however, mainly to dates, and do not affect the general integrity of the works. But most of the disagreements between the earlier and later histories are only apparent, arising from their brevity, and from the fact that their authors frequently select from the same reign different events, the one passing by in silence what the other records; or that, where they record the same events, various accompanying circumstances are omitted.
An example of apparent error in transcription is 2 Sam. 24:13 compared with 1 Chron. 21:12; the former passage specifying seven years of famine, the latter three years. For other examples see 2 Sam. 8:4 compared with 1 Chron. 18:4; 2 Sam. 23:8 with 1 Chron. 11:11; 1 Kings 4:26 with 2 Chron. 9:25. We are not to infer, however, that all cases of apparent disagreement involve error in one or the other of the records. When the events of a whole campaign, for example, are crowded into single sentences, it is not surprising that the different narratives should contain seeming discrepancies which a full knowledge of the details would enable us to reconcile. The separate discussion of the difficulties presented by the books of Chronicles, as compared with the earlier histories, belongs to the commentator. It is sufficient to remark here, that independent parallel histories always exhibit, with substantial agreement, minor diversities which it is sometimes not easy to harmonize. It has not pleased God that in this respect the sacred narratives of either the Old or the New Testament should constitute an exception to the general rule. The parallel narratives of our Lord's life contain as many and as great diversities as those of the old Hebrew commonwealth. Though we may not always be able to show how these are to be brought into harmony, they constitute no valid objection to the authenticity of the histories in the one case any more than in the other.
VI. EZRA AND NEHEMIAH.
23. In the books of Ezra and Nehemiah, which record the most important events connected with the restoration of the Hebrew commonwealth, we have unfolded to our view a new era in the history of the Theocracy. The contrast between the relation of the Israelitish people to the heathen world in the days of Joshua, and of Ezra and Nehemiah is as great as possible. Under Joshua the people marched, sword in hand, as invincible conquerors, to the possession of the promised land, while the hearts of their enemies melted before them. After the captivity they returned in weakness and fear, by the permission of their heathen rulers and under their patronage and protection. But in the latter case, not less than in the former, the Theocracy was steadily advancing under God's guidance towards the accomplishment of its high end, which was the preparation of the Jewish people, and through them the world, for the advent of the promised Messiah. In the beginning of the Mosaic economy, and during the earlier part of its course, it was altogether appropriate that God should make stupendous supernatural manifestations of his infinite perfections and of his supreme power over the nations of the world. Thus he revealed himself as the only living and true God in the sight of all men. But as the history of the covenant people went forward, there was a gradual return to the ordinary providential administration of the divine government. God's miraculous interventions were never made for mere display. They always had in view a high religious end. As that end approached its accomplishment, they were more and more withdrawn, and soon after the captivity they ceased altogether until the final and perfect manifestation of God in Christ. From Malachi to Christ was the last stage of the Theocracy, when, in the language of the New Testament, it was waxing old and ready to vanish away. Heb. 8:13. It was neither needful nor proper that its history should be dignified by such displays of God's miraculous power as marked its earlier periods.
24. But, although the age of miracles ceased after the Babylonish captivity, the Theocracy went steadily forward in the accomplishment of its divine mission. In truth it was now that it secured for the first time, as a permanent result, the high end proposed by it from the beginning, that of rescuing a whole nation from idolatrous practices and making it steadfast in the worship of the true God, at least so far as the outward life is concerned. By the permanent subjection of the Jewish people to heathen rulers, their national pride was humbled, and they were placed in such a relation to heathenism as inclined them to abhor rather than imitate its rites. The fulfilment of the terrible threatenings contained in the law of Moses in the complete overthrow, first of the kingdom of Israel, and afterwards of that of Judah, and their long and bitter bondage in Babylon, administered to them severe but salutary lessons of instruction, under the influence of which they were, by God's blessing, finally reclaimed from idolatrous practices. In connection with the restoration, the synagogue service was established, in which the law and the prophets were regularly read and expounded to the people throughout the land. To this, more than to any other human instrumentality, was due that steadfastness which the Jewish people ever afterwards manifested in the worship of the true God. Thus, while the outward glory of the Theocracy declined, it continued to accomplish the true spiritual end for which it was established.
25. The book of Ezra embraces a period of about seventy-nine years, from the accession of Cyrus to the throne of Persia to the close of Ezra's administration, or at least to the last transaction under it of which we have a record. The first six chapters give a brief sketch of the course of events among the restored captives before Ezra's arrival at Jerusalem, especially their activity in rebuilding the temple, the formidable opposition which they encountered from the neighboring people, and how that opposition was finally overcome. The last four chapters contain the history of Ezra's administration, the chief event of which was the putting away by the princes and people of the heathen wives whom they had married. That Ezra was the author of this book is generally acknowledged. The first three verses are a repetition, with some unessential variations, of the last two verses of Chronicles, of which he is also believed, on good grounds, to have been the author. In certain passages he speaks of himself in the third person; Ch. 7:1-26; ch. 10; but there is no reason to deny, on this ground, that he was their author. Jeremiah changes, in like manner, employing sometimes the first and sometimes the third person. Certain parts of this book, which are mainly occupied with public documents respecting the building of the temple and the orderly arrangement of its services, are written in the Chaldee language, namely: chaps. 4:8-6:18; 7:12-26.
In respect to the Persian monarchs mentioned in this and the two following books, there is not an entire agreement among biblical scholars. The following table, formed in accordance with the views that seem to be best supported, will be useful to the reader. It contains, arranged in three parallel columns, first the names of the Persian kings in their order of succession, as given by profane historians; secondly, their scriptural names; thirdly, the dates of their accession to the throne, according to the received chronology.
Cyrus, Cyrus, Ezra 1:1, etc., B.C. 536. Cambyses, Ahasuerus, Ezra 4:6, " 529. Smerdis,[1] Artaxerxes, Ezra 4:7-23, " 522. Darius Hystaspis, Darius, Ezra 4:24-6:15,[2] " 521. Xerxes, Ahasuerus, Esther throughout,[3] " 485. Artaxerxes Longimanus, Artaxerxes, Ezra 7:1, etc.; Neh. 2:1, etc. " 464.
| Cyrus, | Cyrus, Ezra 1:1, etc., | B.C. 536. |
| Cambyses, | Ahasuerus, Ezra 4:6, | " 529. |
| Smerdis,[1] | Artaxerxes, Ezra 4:7-23, | " 522. |
| Darius Hystaspis, | Darius, Ezra 4:24-6:15,[2] | " 521. |
| Xerxes, | Ahasuerus, Esther throughout,[3] | " 485. |
| Artaxerxes Longimanus, | Artaxerxes, Ezra 7:1, etc.; Neh. 2:1, etc. | " 464. |