The Expositor's Bible: The First Book of Kings. Farrar Frederic William

forces by which they are determined and controlled.

      The greatness of the sacred historian of the Kings consists in his firm grasp of the principle that God is the controlling power and sin the disturbing force in the entire history of men and nations.

      Surely he does not stand alone in either conviction. Both propositions are confirmed by all experience. In all life, individual and national, sin is weakness; and human life without God, whether isolated or corporate, is no better than

      "A trouble of ants 'mid a million million of suns."

      "Why do the heathen so furiously rage together," sang the Psalmist, "and why do the people imagine a vain thing?.. He that dwelleth in the heavens shall laugh them to scorn; the Lord shall have them in derision." Even the oldest of the Greek poets, in the first lines of the Iliad, declares that amid those scenes of carnage, and the tragic fate of heroes, Διὸς δ' ἐτέλειετο βουλή: —

      "Achilles' wrath, to Greece the direful spring

      Of woes unnumbered, Heavenly Goddess sing;

      That wrath which hurled to Pluto's gloomy reign

      The souls of countless chiefs untimely slain;

      Whose limbs, unburied on the naked shore,

      Devouring dogs and hungry vultures tore:

      Since great Achilles and Atreides strove,

      Such was the sovereign doom, and such the will of Jove!"

      In the Odyssey the same conviction is repeated, where Odysseus says that "it is the fate-fraught decree of Zeus which stands by as arbiter, when it is meant that miserable men should suffer many woes."48 The heathen, too, saw clearly that,

      "Though the mills of God grind slowly,

      Yet they grind exceeding small;"

      and that, alike for Trojans and Danaans, the chariot-wheels of Heaven roll onward to their destined goal.

      Such words express a belief in the hearts of pagans identical with that in the hearts of the early disciples when they exclaimed: "Of a truth in this city against Thy holy Servant Jesus, whom Thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel foreordained to come to pass."49

      The ever-present intensity of these convictions leads the historian of the Kings to many shorter or longer "homiletic excursuses," in which he develops his main theme. And if he inculcates his high faith in the form of speeches and other insertions which perhaps express his own views more distinctly than they could have been expressed by the earlier prophets and kings of Judah, he adopts a method which was common in past ages and has always been conceded to the greatest and most trustworthy of ancient historians.

      CHAPTER VI.

       LESSONS OF THE HISTORY

      "Great men are the inspired texts of that Divine Book of Revelation of which a chapter is completed from epoch to epoch, and by some named History." – Carlyle.

      Thus history becomes one of the most precious books of God. To speak vaguely of "a stream of tendency not ourselves which makes for righteousness," is to endow "a stream of tendency" with a moral sense. Philosophers may talk of "dass unbekannte höhere Wesen das wir ahnen"; but the great majority, alike of the wisest and the humblest of mankind, will give to that moral "Not-ourselves" the name of God. The truth was more simply and more religiously expressed by the American orator when he said that "One with God is always in a majority," and "God is the only final public opinion." Only thus can we account for the fact that events apparently the most trivial have repeatedly been overruled to produce the most stupendous issues, and opposition apparently the most overwhelming has been made to further the very ends which it most fiercely resisted. "The fierceness of man shall turn to Thy praise, and the fierceness of them shalt Thou restrain."

      St. Paul expresses his sense of this fact when he says, "Not many wise after the flesh, not many mighty, not many noble, are called: but God chose the foolish things of the world, and the weak things of the world, and the base things of the world, and the things that are despised did God choose, and the things that are not, that He might bring to nought the things that are":50 and that "because the foolishness of God is wiser than men, and the weakness of God is stronger than men."51

      The most conspicuous instance of these laws in history is furnished by the victories of Christianity. It was against all probability that a faith not only despised but execrated – a faith whose crucified Messiah kindled unmitigated contempt, and its doctrine of the Resurrection unmingled derision – a faith confined originally to a handful of ignorant peasants drawn from the dregs of a tenth-rate and subjugated people – should prevail over all the philosophy, and genius, and ridicule, and authority of the world, supported by the diadems of all-powerful Cæsars and the swords of thirty legions. It was against all probability that a faith which, in the world's judgment, was so abject, should in so short a space of time achieve so complete a triumph, not by aggressive force, but by meek non-resistance, and that it should win its way through armed antagonism by the sole powers of innocence and of martyrdom – "not by might, nor by power, but by My Spirit, saith the Lord of Hosts."

      But though the thoughtful Israelite had no such glorious spectacle as this before him, he saw something analogous to it. The prophets had been careful to point out that no merit or superiority of its own had caused the people to be chosen by God from among the nations for the mighty functions for which it was destined, and which it had already in part fulfilled. "And thou shalt answer before the Lord thy God, and say, A Syrian ready to perish was my father; he went down to Egypt, and sojourned there, few in number."52 The chosen people could boast of no loftier ancestry than that they sprang from a fugitive from the land of Ur, whose descendants had sunk into a horde of miserable slaves in the hot valley of Egypt. Yet from that degraded and sensuous serfdom God had led them into the wilderness "through parted seas and thundering battles," and had spoken to them at Sinai in a voice so mighty that its echoes have rolled among the nations for evermore. If through their sins and shortcomings they had once more been reduced to the rank of captive strangers in a strange land, the historian knew that even then their lot was not so abject as it once had been. They had at least heroic memories and an imperishable past. He believed that though God's face was darkened to them, the light of it was neither utterly nor finally withdrawn. Nothing could henceforth shake his trust that, even when Israel walked in the valley of the shadow of death, God would still be with His people; that "He would love their souls out of the pit of destruction."53 The vain-glorious efforts of the heathen were foredoomed to final impotence, for God ruled the raging of the sea, the noise of his waves, and the madness of the people.

      If this high faith seemed so often to lead only to frustrate hopes, the historian saw the reason. His philosophy of history reduced itself to the one rule that "Righteousness exalteth a nation, but sin is the reproach of any people." It is a sublime philosophy, and no other is possible. It might be written as the comment on every history in the world. The prophets write it large, and again and again, as in letters of blood and fire. Upon their pages, even from the days of Balaam,

      "In outline dim and vast

      Their mighty shadows cast

      The giant forms of Empires on their way

      To ruin: one by one

      They tower, and they are gone!"

      Balaam had uttered his denunciation on Moab and Amalek and the Kenite. Amos hurled defiance on Moab, Ammon, and the Philistines. Isaiah taunted Egypt with her splendid impotence, and had said of Babylon: "How art thou fallen from heaven, O Lucifer, son of the morning!" As the sphere of national life enlarged, Nahum had poured forth his exultant dirge over the falling greatness of Assyria; and Ezekiel had painted the desolation

48

Od., ix. 51, 52.

49

Acts iv. 27, 28.

50

1 Cor. i. 26-28.

51

Id., v. 25.

52

Deut. xxvi. 5.

53

Isa. xxxviii. 17 (Heb.).