From The Decline Of The Two Kingdoms To The Assyrian And Babylonian Captivity

Preface

THE volume herewith introduced to the reader brings, according to the original plan of the series, this Bible History to a close. This circumstance naturally suggests a retrospect, however brief. In the Prefaces to preceding volumes, the chief characteristics of each period were successively sketched, and the questions indicated to which they gave rise, as well as the special points in respect of which the treatment of one part of this History differed from another. The period over which the present volume extends—that from the decline to the fall of the Kingdoms of Judah and Israel can scarcely be said to have any distinguishing features of its own. It is the natural outcome and the logical conclusion of the history which had preceded. It means that this History, as presented in Holy Scripture, is one and consistent in all its parts; or, to put it otherwise, that what God had from the first said and done with reference to Israel was true. Thus, as always, even the judgments of God point to His larger mercies. BHOTV7 3.1

In two respects, however, this period differs from the others, and its history required a somewhat different treatment. It was the period during which most of the great prophets, whose utterances are preserved in the books that bear their names, lived and wrought, and over which they exercised a commanding influence. And never more clearly than in this period does it appear how the prophet, as the messenger of God, combined the twofold function of preaching to his own and, in a sense, to every future generation, and of intimating the wider purposes of God in the future. There is not in the prophetic utterances recorded any one series of admonitions, warnings, or even denunciations which does not lead up to an announcement of the happy prophetic future promised. In this respect prophecy has the same fundamental characteristic as the Book of Psalms, in which, whatever the groundnote, every hymn passes into the melody of thanksgiving and praise. This similarity is due to the fact that, in their Scriptural aspect, the progress of outward teaching and the experience of the inner life are ever in accordance. On the other hand, there is not in the prophetic writings any utterance in regard to the future which has not its root, and, in a sense, its starting point in the history of the time. The prophet, so to speak, translates the vernacular of the present into the Divine language of the future, and he interprets the Divine sayings concerning the future by the well-known language of the present. As between his teaching and his prediction, so between the history of the present and that of the future there is not a gap: they are one, because through both runs one unswerving purpose which gradually unfolds what from the first had been enfolded. And so history and prophecy also are one, because God is one. And so also, if we would rightly understand them, must we study not so much prophecies as isolated utterances, but as prophecy in its grand harmonious historical unity. BHOTV7 3.2

But apart from the considerations now offered, it must be evident to the most superficial observer how much and varied light the utterances of the contemporary prophets cast on the condition, the circumstances, and the history of the time in which they lived. Indeed, from their writings we obtain the most vivid account, not only of the moral and religious state of the people, and even of their manners, but of the moving springs and the real history of events. On the other hand, it must be equally evident how the history of the time illustrates not only the occasion but often the meaning of the prophetic utterances. And so the one helps the understanding of the other. But this circumstance has also naturally imposed on us the duty of studying the history of this period in connection with the various prophecies referring to it, to which, accordingly, constant reference will be found in the present Volume. BHOTV7 4.1

Another peculiarity of this period is that its history will be found inseparable from that of the great empires of the world—especially Assyria and Babylonia. Those who have followed the progress of Assyriological studies know how often and unexpectedly light has been cast on the history of the Old Testament by the information derived from the Assyrian monuments. But they equally know that this science is as yet almost in its infancy; that on some points connected with the Old Testament, the opinions of Assyriologists differ, or else have undergone change, while on others the information we possess may receive further confirmation, modification, or important addition. It will be understood that in these circumstances the preparation of the present volume has required special labor and care. I can only hope that it may serve to make clear the history of a period which without illustration both from the prophetic writings and the Assyrian records would be not a little difficult and complicated. Lastly, the twofold Index to the whole series, contributed by the industry of my daughter, will, it is believed, be helpful to the student. BHOTV7 4.2

Thus far as regards the present volume. And now it is with more than the common feelings of natural regret on bringing to a close a work which has engaged a writer more or less for a number of years, and on parting from a circle of readers, whom in the course of time he has come to regard as friends, that the concluding paragraphs of this Preface are written. The object in beginning this series was to make a fresh study of Old Testament history from the original text, with such help as was to be derived from the best criticism and from cognate sciences. And not only was it to follow the course of the outward history, describing it as accurately and fully as might be, but to reach beyond this to its spiritual and universal meaning to mark the unity, application, and unfolding of its underlying idea; and to point to its realization and completion in the kingdom of God. Briefly, the underlying idea of the Old Testament, in its subjective aspect, is that of “the Servant of the LORD.” The history of the Old Testament in its progress to the New is that of the widening of the idea of the servant of the LORD into that of the kingdom of God. Lastly, its realization and completion is in the Christ and the Church of God. Unless, indeed, the Old Testament had this higher meaning and unity, it could not possess any permanent or universal interest, except from a historical point of view. It would not permanently concern mankind—no, nor even Israel—, at least, in its present relation to the world. On the other hand, without it the New Testament would want its historical basis, and the historical Christ offer what would seem an absolutely unintelligible problem. BHOTV7 5.1

Such, then, has been the plan and conception of this Bible History. The readers in view were teachers, students, and generally the wider, educated and thoughtful public. Throughout, the desire has been not to ignore nor pass by difficulties or questions that might arise in the course of this History, but without always specially naming, rather to anticipate and remove or answer them by what seemed the correct interpretation of the narrative. How far this aim has been attained must be left to the judgment of others. This only may be truthfully said, that as difficulties have not in any case been consciously ignored, so their solution has not been sought by inventing an interpretation simply for the purpose of removing an objection. If it may seem that sometimes suggestions have been offered rather than positive statements made, it was because caution was felt to be not only in place but even part of necessary reverence. BHOTV7 5.2

But beyond all this there are wider questions connected with the Old Testament, which have, particularly of late, been prominently brought forward. In a work like the present it seemed specially desirable to avoid controversial matters, which, in any case, could not here be satisfactorily dealt with. And yet all reference to them could not be omitted. But on the most fundamental of them—that of the origin and date of the Pentateuch it may be well here to mark what appears an essential distinction. There is the widest difference between the question whether the Pentateuch—legislation is of Mosaic origin, and this other of the precise time when it, or any special part of it, may have been reduced to writing or redacted. The former is a question of principle, the latter one chiefly of literary criticism, and as such can have no absolute interest for general readers of the Bible. BHOTV7 6.1

On the first of these questions the present writer has not seen any reason for departing from the old lines of the Church’s faith, but rather everything to confirm our adherence to them. Thus literary criticism may, and ought, in this, as in other matters, to continue its independent course of investigation without causing any misgivings to those who, on good and valid grounds, hold fast to the old truth concerning Moses and the prophets and the assured fact of their testimony to Christ. And the final result of all investigations can only be the confirmation and vindication of the faith of the Church. BHOTV7 6.2

In conclusion I have to thank the readers of this Bible History for their kindness, and the indulgence extended to me in completing this series. Any delay in it has been caused by literary engagements. To me, at least, it has afforded the refreshment of periodically returning to a loved work, while the marked advance in cognate studies tending to the illustration of this History has been of the greatest advantage during the progress of the Series. It only remains, with all humility, to offer the results of these labors to those who love the Old Testament, in the earnest hope that He in Whose service they were undertaken may graciously accept, and by His blessing further them, not only to the fuller knowledge, but to the spiritual understanding of His own Word. BHOTV7 6.3

ALFRED EDERSHEIM 

6, CRICK ROAD, OXFORD, July 21, 1887.