Here it is clear that the distinction is drawn not between one portion of Scripture which is inspired, and another portion which is not inspired; but between words which had been uttered by "the Lord Almighty" (2 Cor. vi. 18), and those which were spoken in the persons of the sacred writers themselves (observe that in each of the three quotations S. Paul speaks in the first person):—both classes of passages having been written under "Divine Inspiration," but the former being, as it were, "unmixed" with human agency. And, on this principle, he goes on to consider S. John's to be the άrαрxý of the Gospels. Cf. Cassiodorus, “In Psalter” cap. i., t. ii. p. 3; and S. Basil," "Adv. Eunom." lib. v., t. i. p. 319, who refers to 1 Cor. vii. (cf. Lecture vi. p. 272, &c).

66

APPENDIX D.

THE LOST" BOOKS OF THE OLD TESTAMENT.

LECTURE II.-PAGE 55.

WE meet with frequent reference in the Old Testament to a class of writings devotional and historical-writings, too, in many cases composed by the authors of inspired books,-which were never received into the Canon of Scripture. Of such compositions, some (1) are quoted to a greater or less extent in different parts of the Old Testament; or, without any express quotation, are alluded to as being extant; while others (2) are plainly spoken of as the sources from which the sacred writers derived, in certain cases, their information as to historical facts. (Cf. Lecture vii. p. 296, note 2.)

(1) "The Book of the wars of Jehovah," quoted Numbers, xxi. 14, 15, appears to have been one of the earliest instances of a collection of the popular lyrical poetry of the Hebrews (cf. Lecture iv. p. 160, note 2); and the hymn, quoted in the same chapter (vv. 17, 18), seems to have been also taken from that collection In such poetical pieces was re-echoed the impression which the Lord's dealings with His people were fitted to produce; and from them was reflected the spirit of the Pentateuch, where Jehovah is represented fighting for Israel, as a Man of war," Exod. xv. 3; cf. xiv. 14, 25. To this collection may, perhaps, also be referred the prophetic sayings (otherwise forming a distinct work) which are described as having been delivered by them "that speak in proverbs" (Num, xxi.

1 Melchior Canus, who, so far as I am aware, was the first to state expressly this distinction between Revelation and Inspiration (see supra, p. 40), appears to have inferred it from these statements of the Fathers. Thus he observes, with reference to this passage from S. Basil:— “Quæ sacri auctores scripsere, hæc in duplici sunt differentia. Quædam, quæ supernaturali solum revelatione cognoscebant: et ea Basilius tradit a Spiritu Sancto esse. Alia vero naturali cognitione tenebant, quæ scilicet aut oculis viderant, aut manibus etiam attrectaverant. Atque hæc quidem, ut paulo ante diximus, supernaturali lumine et expressa revelatione, ut scriberentur, non egebant, sed egebant tamen Spiritus Sancti præsentia et auxilio peculiari, ut licet humana essent, et naturæ ratione cognita, Divinitus tamen sine ullo errore scriberentur. Hæc vero illa sunt, quæ, juxta Basilium, Paulus et Prophetæ de suo loquebantur."-De Locis Theolog. lib. ii. c. xviii., p. 127.

17); and with which many of the predictions of the future prophets are so intimately connected (Lect. iv. p. 160, note 2; cf. Lect. vii. p. 298, &c.) By the side of the objective statements of the Pentateuch," observes Hengstenberg, "proceeded the subjective in 'the Book of the wars of the Lord.' How they were related to each other, with respect to the preceding historical narrative, we perceive from Exod. xv."-Beiträge, B. iii. s. 226.

As the "Book of the wars of Jehovah" contained the praises of the Lord for the wonders wrought by Him for Israel, so, as a continuation, it may be, of that collection, but certainly not identical with it, "the Book of Jasher" ("the upright,”—¬¬, i. e. of the ideal true Israel), Josh. x. 13; 2 Sam. i. 18, contained odes in honour of God's distinguished servants. It was so called, perhaps, with a reference to the passages where Israel is described as "Jeshurun" (7, or -Deut. xxxii. 15; xxxiii. 5, 26; Numb. xxiii. 10)—see Keil's continuation of Havernick's "Einleitung," s. 8.

* *

ישרים

* * *

* * *

Also for All this, said

In 1 Chron. xxviii. 11-19, we read that "David gave to Solomon the pattern of the porch * and the pattern of all that he had, by the Spirit, of the courts of the House of the Lord. the courses of the Priests and the Levites. David, the Lord made me understand in writing by His hand upon me, even all the works of this pattern." That this document was the recognised guide in the ritual worship of the Temple, we learn from the words of Josiah to the Priests and Levites: "Prepare yourselves by the houses of your fathers, after your courses, according to the writing of David King of Israel, and according to the writing of Solomon his son.”—2 Chron. xxxv. 4.

In 1 Kings, iv. 32, we read that Solomon "spake three thousand proverbs, and his songs were a thousand and five:" and yet only two of his Psalms are in the Canon-viz. Psalm lxxii. and cxxvii.

*

It seems clear from 2 Chron. xxxv. 25, that Jeremiah composed a dirge on the death of Josiah: "Jeremiah lamented for Josiah, * * and behold they are written in the Lamentations.'

(2) To turn, in the next place, to those prophetical and other writings which are appealed to by the authors of the Old Testament, as the sources from which their statements have been taken.3 The division of the land, described by Joshua in the section ch. xiii.-xxii., is founded upon a document drawn up by the "three men for each tribe" "who passed through the land, and described it by cities, into seven parts, in a Book (0-by)." -Josh. xviii. 9. And here a remark may be made, the importance of

1 It is curious to observe what slender grounds are sufficient for an assault upon the integrity of Scripture:-"It is worthy of remark that the Book of Joshua (x. 13) quotes the book of Jasher which must have been written as late as the time of David (2 Sam. i. 18). See De Wette, ii. 187."-Greg, The Creed of Christendom, p. 38. The bare mention of the fact that this work consisted of a collection of popular poetry,to which, of course, additions were made from time to time,-exposes the weakness of this cavil.

2 To this class of writings some add "The manner of the kingdom" which Samuel " wrote in a book."-1 Sam. x. 25. -1 Sam. x. 25. This does not appear, however, to have been a distinct work: see Lecture vii. p. 289, note.

"For the remarks which follow, cf. Hävernick, "Einleitung," Th. ii. Abth. i.

which will presently appear, that the author of the Books of Chronicles had other sources of information with respect to such facts, than the Book of Joshua. Thus the account of the possessions of the Levites in 1 Chron. vi. 54-81, differs from that given in Josh. xxi. The progress of time, indeed, must necessarily have rendered the former description inexact: e. g. Ziklag (Josh. xix. 5) was assigned to the Tribe of Simeon; but we learn from 1 Sam. xxvii. 6, that it afterwards "pertained unto the Kings of Judah."

The author of the Books of Samuel, on one occasion only (namely, 2 Sam. i. 18, already noticed) makes express mention of documentary sources. The frequent insertion, however, of poetic pieces plainly intimates that such sources were at his command :-viz. the Song of Hannah, 1 Sam. ii. 1-10; the Hymn of Victory, xviii. 6, &c.; the Lament of David for Saul and Jonathan, 2 Sam. i. 17-27, and for Abner, iii. 33, 34; David's Psalms, contained in ch. xxii. and in xxiii. 1-7. Hence we may not unfairly form a conjecture as to the source of such quotations; and conclude that these poetic pieces were selected from the "Book of Jasher." We read, too, in 1 Chroù. xxix. 29, that "the acts of David are written in the Book of Samuel, and in the Book of Nathan, and in the Book of Gad;" any or all of which may have been the author's sources :-for it is clear that these were distinct works, since the "Book of Nathan" alone is referred to in 2 Chron. ix. 29 ("The acts of Solomon, are they not written in the Book of Nathan, and in the prophecy of Ahijah, and in the visions of Iddo.") without any allusion to the Books of Samuel or Gad.

The author of the Books of Kings on one occasion appeals to "the Book of the acts of Solomon (nxbw 1727 700)”-1 Kings, xi. 41: the other sources to which he has referred being "The Book of the Chronicles (770) of the Kings of Judah," or of " Israel :"-writings which are quoted thirty-one times up to the history of Jehoiakim, 2 Kings, xxiv. 5. That a selection only was made from such documents is obvious from the use, in all cases, of the phrase "the rest of ("") the acts," &c.; while it is also plain that our books of Chronicles are not the sources employed. The documents in question were the public records of the kingdom, which the sacred historians of the Hebrews, like other Oriental annalists, were accustomed to adduce as their authorities (cf. Ezra, iv. 15; Esther, vi. 1 ; x. 2.) The passage Neh. xii. 23, is conclusive on this point, as has been already proved, Lecture vii. p. 296, note 2.

That the documents thus made use of were in most, if not all, instances, composed by Prophets, will be seen farther on.

In the Books of Chronicles, with the exception of the section 1 Chron. i.-ii. 2,—and even here the facts borrowed are compressed as much as possible (cf. i. 24-27, with Gen. xi. 10–26; and i. 32, 33, with Gen. xxv. 1-4),—the canonical Books of Scripture are not employed as the sources : this assertion, however, must be proved. The Books of Chronicles may be divided into the following sections:

I. The Genealogies, 1 Chron. i.-ix.:-(1) The author gives ample information as to the authorities to which he refers. He appeals to the public register of the Tribes, of which Nehemiah writes:"I found a register of the genealogy (um 100) of them which came up at the first, and found written therein," &c.—-vii. 5. See 1 Chron. iv. 33; v. 1, 7,

17;

vii. 7, 9, 40 ; ix. 1.' To the collection of such registers he refers ch. ix. 1; and we learn from ch. v. 17, that we are to refer the origin of census-lists of this nature to the times of Jotham and Jeroboam II. (2) He does not borrow from the other canonical books. This appears, speaking generally, not only from the absence of any such striking agreement with those books, as must have existed had the Chronicler taken them as his sources; but also from the additional information which his statements so often supply: e. g. 1 Chron. ii. 13-17 (cf. 1 Sam. xvi. 6, &c.); iii. 20–24; iv. 1– 23; v. 16-34.2 But this feature of the case must be examined somewhat more particularly, namely,-Has the author, or has he not, made use of the Books of Samuel and the Books of Kings? a question with which the present inquiry, as to the existence of a distinct branch of Hebrew literature is essentially connected. The reply to this question will inform us of the authorities from which the Chronicler has actually derived his facts.

II. In the section 1 Chron. x.-xxix., which contains the history of David, the sources appear to have been (1) works written by early prophets, and contemporaneous with the events which they record; together with (2) a book of later date, compiled fro:n the annals which the author had employed in the opening chapters. (1) The account of David's reign closes with the words: "Now the acts of David the King, first and last, behold, they are written in the book of Samuel the Seer, and in the Book of Nathan the Prophet, and in the Book of Gad the Seer"-1 Chron. xxix. 29:—we have already seen that these were separate, independent works.

*

(2) The lists of David's heroes (ch. xi. 10, &c.), and of those who came to him to Ziklag (ch. xii. 1-22); the information as to the Levites (ch. xv. 17, &c.), and as to Divine worship (ch. xxii. xxvi); &c. &c.-all such statements point to the use of a document analogous to those employed in the opening chapters. But we are also informed of the exact nature of this document. We read, We read, "The Levites were numbered from the age of thirty years and upward. * By the last words of David the Levites were numbered from twenty years old and above."-1 Chron. xxiii. 3, 27: we are told, moreover, that its author, "Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the King and the Princes, &c."-xxiv. 6. -xxiv. 6. To this document the reader is more than once referred for special information, when the Chronicler speaks of classes of persons who were "expressed by name"-(cf. xii. 31, xvi. 41); its nature being more explicitly declared in the statement:"Joab began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the Chronicles of King David."-xxvii. 24.

III. In 2 Chron. i.-ix. is contained the history of Solomon. We have

1 The facts borrowed from these documents often afford occasion for explanatory remarks:-e. g. on the transfer of Reuben's Birthright to the sons of Josephch. v. 1.

2 One example may be given of the light which the Books of Chronicles cast upon other obscure portions of Scripture. 1 Chronicles, iv. 23, we read: "These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work." Thus we learn that there was a well-known family of potters, of the tribe of Judah, set apart to labor for the kings. To these the passages, Jer. xviii. 1, 2; xix. 1, 2; Zech. xi. 13, evidently refer.

seen to what source the author of the Books of Kings referred on this subject (1 Kings, xi. 41); but here other authorities are adduced: "The rest of the acts of Solomon, first and last, are they not written in the Book of Nathan the Prophet, and in the Prophecy of Ahijah the Shilonite, and in the Visions of Iddo the Seer against Jeroboam the son of Nebat"-2 Chron. ix. 29:—the silence of the Books of Kings with respect to any "Vision of Iddo against Jeroboam," proving that the Chronicler does not refer to them.

IV. In the Section 2 Chron. x.-xxxvi., which contains the succeeding history of the kingdom of Judah, the document most frequently quoted is "the Book of the Kings of Judah and Israel"-(xvi. 11; xxv. 26; xxvii. 7; xxviii. 26; xxxii. 32; xxxv. 27; xxxvi. 8). În xx. 34 we meet with "the Book (5) of the Kings of Israel;" and in xxxiii. 18 "the " of the Kings of Israel"—which latter work, however, was clearly not confined to the Ten Tribes, as it contained the history of Manasseh. These documents are not the Books of Kings. This is proved by the fact that, in many instances, the Books of Kings do not contain the information for which the Chronicler refers to his sources:-e. g. 2 Chron. xxvii. 7; xxxiii. 18. From considering the nature of his references it will appear that the Chronicler has borrowed here from three separate authorities: (1) From a distinct compilation, which contained genealogical details (cf. xxxi. 16, &c.), and also writings composed by prophets—e. g. : The rest of the acts of Jehoshaphat are written in the Book of Jehu, the son of Hanani". -xx. 34 (Jehu is called a prophet, 1 Kings, xvi. 7); and, again:

"The rest of the acts of Hezekiah are written in the Vision of Isaiah the Prophet, the son of Amoz, in the Book of the Kings of Judah, and Israel"-xxxii. 32. That the different elements thus referred to formed one compilation is confirmed by the title given in ch. xxiv. 27,' to the work which the Chronicler had before him, viz. "the Story [or Commentary] of the Book of the Kings (bb ¬ w),”—i. e. an historical commentary or accurate account of Jewish history, gathered out of the writings of the prophets; a sense which is further confirmed by the passage: "The rest of the acts of Ahijah are written in the Story or Commentary (17) of the prophet Iddo."-xiii. 22. The other element of this compilation is referred to in the words: "The acts of Rehoboam, are they not written in the book of Shemaiah the prophet, and of Iddo the Seer, concerning genealogies ?"-xii. 15.

(2) The second authority referred to is expressly distinguished from the compilation just spoken of in the following manner. We read: "The rest of the acts of Manasseh, and his prayer unto his God, and the words of the Seers [cf. ver. 10 and 2 Kings, xxi. 10, &c.] that spake to him in the name of the Lord God of Israel, behold they are written in the book (words) of the Kings of Israel.”—xxxiii. 18. But in ver. 19, the Chron

1 "Now concerning his [Joash] sons, and the greatness of the burdens laid upon him (13 NDA ), and the repairing of the house of God, behold they are written. in the story of the Book of the Kings"-where, as Hävernick suggests, in place of the words in Italics, we should read "the number of the prophetic denunciations against Joash" (see Lecture iv. p. 163, note, on NZ)-spoken of in ver. 19. The different subjects which this passage embraces show how the whole compilation could receive the name of "Commentary," or "Prophetical illustrations of History."