The Expositor's Bible: The Books of Chronicles. Bennett William Henry
much caution is necessary in applying any principle of heredity. A genealogy, as we have seen, suggests our dependence in many ways upon our ancestry. But a man's relations to his kindred are many and complicated; a quality, for instance, may be latent for one or more generations and then reappear, so that to all appearance a man inherits from his grandfather or from a more remote ancestor rather than from his father or mother. Conversely the presence of certain traits of character in a child does not show that any corresponding tendency has necessarily been active in the life of either parent. Neither must the influence of circumstances be confounded with that of heredity. Moreover, very large allowance must be made for our ignorance of the laws that govern the human will, an ignorance that will often baffle our attempts to find in heredity any simple explanation of men's characters and actions. Thomas Fuller has a quaint “Scripture observation” that gives an important practical application of these principles: —
“Lord, I find the genealogy of my Saviour strangely chequered with four remarkable changes in four immediate generations:
“1. ‘Rehoboam begat Abiam’; that is, a bad father begat a bad son.
“2. ‘Abiam begat Asa’; that is, a bad father a good son.
“3. ‘Asa begat Jehosaphat’; that is, a good father a good son.
“4. ‘Jehosaphat begat Joram’; that is, a good father a bad son.
“I see, Lord, from hence that my father's piety cannot be entailed; that is bad news for me. But I see also that actual impiety is not always hereditary; that is good news for my son.”
Chapter III. Statistics
Statistics play an important part in Chronicles and in the Old Testament generally. To begin with, there are the genealogies and other lists of names, such as the lists of David's counsellors and the roll of honour of his mighty men. The chronicler specially delights in lists of names, and most of all in lists of Levitical choristers. He gives us lists of the orchestras and choirs who performed when the Ark was brought to Zion67 and at Hezekiah's passover,68 also a list of Levites whom Jehoshaphat sent out to teach in Judah.69 No doubt family pride was gratified when the chronicler's contemporaries and friends read the names of their ancestors in connection with great events in the history of their religion. Possibly they supplied him with the information from which these lists were compiled. An incidental result of the celibacy of the Romanist clergy has been to render ancient ecclesiastical genealogies impossible; modern clergymen cannot trace their descent to the monks who landed with Augustine. Our genealogies might enable a historian to construct lists of the combatants at Agincourt and Hastings; but the Crusades are the only wars of the Church militant for which modern pedigrees could furnish a muster-roll.
We find also in the Old Testament the specifications and subscription-lists for the Tabernacle and for Solomon's temple.70 These statistics, however, are not furnished for the second Temple, probably for the same reason that in modern subscription-lists the donors of shillings and half-crowns are to be indicated by initials, or described as “friends” and “sympathisers,” or massed together under the heading “smaller sums.”
The Old Testament is also rich in census returns and statements as to the numbers of armies and of the divisions of which they were composed. There are the returns of the census taken twice in the wilderness and accounts of the numbers of the different families who came from Babylon with Zerubbabel and later on with Ezra; there is a census of the Levites in David's time according to their several families71; there are the numbers of the tribal contingents that came to Hebron to make David king,72 and much similar information.
Statistics therefore occupy a conspicuous position in the inspired record of Divine revelation, and yet we often hesitate to connect such terms as “inspiration” and “revelation” with numbers, and names, and details of civil and ecclesiastical organisation. We are afraid lest any stress laid on purely accidental details should distract men's attention from the eternal essence of the Gospel, lest any suggestion that the certainty of Christian truth is dependent on the accuracy of these statistics should become a stumbling-block and destroy the faith of some. Concerning such matters there have been many foolish questions of genealogies, profane and vain babblings, which have increased unto more ungodliness. Quite apart from these, even in the Old Testament a sanctity attaches to the number seven, but there is no warrant for any considerable expenditure of time and thought upon mystical arithmetic. A symbolism runs through the details of the building, furniture, and ritual alike of the Tabernacle and the Temple, and this symbolism possesses a legitimate religious significance; but its exposition is not specially suggested by the book of Chronicles. The exposition of such symbolism is not always sufficiently governed by a sense of proportion. Ingenuity in supplying subtle interpretations of minute details often conceals the great truths which the symbols are really intended to enforce. Moreover, the sacred writers did not give statistics merely to furnish materials for Cabbala and Gematria or even to serve as theological types and symbols. Sometimes their purpose was more simple and practical. If we knew all the history of the Tabernacle and Temple subscription-lists, we should doubtless find that they had been used to stimulate generous gifts towards the erection of the second Temple. Preachers for building funds can find abundance of suitable texts in Exodus, Kings, and Chronicles.
But Biblical statistics are also examples in accuracy and thoroughness of information, and recognitions of the more obscure and prosaic manifestations of the higher life. Indeed, in these and other ways the Bible gives an anticipatory sanction to the exact sciences.
The mention of accuracy in connection with Chronicles may be received by some readers with a contemptuous smile. But we are indebted to the chronicler for exact and full information about the Jews who returned from Babylon; and in spite of the extremely severe judgment passed upon Chronicles by many critics, we may still venture to believe that the chronicler's statistics are as accurate as his knowledge and critical training rendered possible. He may sometimes give figures obtained by calculation from uncertain data, but such a practice is quite consistent with honesty and a desire to supply the best available information. Modern scholars are quite ready to present us with figures as to the membership of the Christian Church under Antoninus Pius or Constantine; and some of these figures are not much more probable than the most doubtful in Chronicles. All that is necessary to make the chronicler's statistics an example to us is that they should be the monument of a conscientious attempt to tell the truth, and this they undoubtedly are.
This Biblical example is the more useful because statistics are often evil spoken of, and they have no outward attractiveness to shield them from popular prejudice. We are told that “nothing is so false as statistics,” and that “figures will prove anything”; and the polemic is sustained by works like Hard Times and the awful example of Mr. Gradgrind. Properly understood, these proverbs illustrate the very general impatience of any demand for exact thought and expression. If “figures” will prove anything, so will texts.
Though this popular prejudice cannot be altogether ignored, yet it need not be taken too seriously. The opposite principle, when stated, will at once be seen to be a truism. For it amounts to this: exact and comprehensive knowledge is the basis of a right understanding of history, and is a necessary condition of right action. This principle is often neglected because it is obvious. Yet, to illustrate it from our author, a knowledge of the size and plan of the Temple greatly adds to the vividness of our pictures of Hebrew religion. We apprehend later Jewish life much more clearly with the aid of the statistics as to the numbers, families, and settlements of the returning exiles; and similarly the account-books of the bailiff of an English estate in the fourteenth century are worth several hundred pages of contemporary theology. These considerations may encourage those who perform the thankless task of compiling the statistics, subscription-lists, and balance-sheets of missionary and philanthropic societies. The zealous and intelligent historian of Christian life and service will need these dry records to enable him to understand his subject, and the highest literary gifts may be employed in the eloquent exposition
1 Chron. xv.
Cf. 2 Chron. xxix. 12 and xxx. 22.
2 Chron. xvii. 8.
Exod. xxv-xxxix.; 1 Kings vi.; 1 Chron. xxix.; 2 Chron. iii., v.
1 Chron. xv. 4-10.
1 Chron. xii. 23-37.