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the people. The only piety which the chronicler could conceive was combined with observance of the Law; naturally therefore it was only thus that he could describe piety. His work would be read with eager interest, and would play a definite and useful part in the religious education of the people. It would bring home to them, as the older histories could not, the abiding presence of Jehovah with Israel and its leaders. Chronicles interpreted history to its own generation by translating older records into the circumstances and ideas of its own time.
And in this it remains our example. Chronicles may fall very far short of the ideal and yet be superior to more accurate histories which fail to make themselves intelligible to their own generation. The ideal history no doubt would tell the story with archæological precision, and then interpret it by modern parallels; the historian would show us what we should actually have seen and heard if we had lived in the period he is describing; he would also help our weak imagination by pointing us to such modern events or persons as best illustrate those ancient times. No doubt Chronicles fails to bring before our eyes an accurate vision of the history of the monarchy; but, as we have said, all history fails somewhat in this respect. It is simply impossible to fulfil the demand for history that shall have the accuracy of an architect's plans of a house or an astronomer's diagrams of the orbit of a planet. Chronicles, however, fails more seriously than most history, and on the whole rather more than most commentaries and sermons.
But this lack of archæological accuracy is far less serious than a failure to make it clear that the events of ancient history were as real and as interesting as those of modern times, and that its personages were actual men and women, with a full equipment of body, mind, and soul. There have been many teachers and preachers, innocent of archæology, who have yet been able to apply Bible narratives with convincing power to the hearts and consciences of their hearers. They may have missed some points and misunderstood others, but they have brought out clearly the main, practical teaching of their subject; and we must not allow amusement at curious anachronisms to blind us to their great gifts in applying ancient history to modern circumstances. For instance, the little captive maid in the story of Naaman has been described by a local preacher as having illuminated texts hung up in her bedroom, and (perambulators not being then in use) as having constructed a go-cart for the baby out of an old tea-chest and four cotton reels. We feel inclined to smile; but, after all, such a picture would make children feel that the captive maid was a girl whom they could understand and might even imitate. A more correct version of the story, told with less human interest, might leave the impression that she was a mere animated doll in a quaint costume, who made impossibly pious remarks.
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