book pretending to be from God, which was unknown to their fat.hers, and which had come into existence in Judah after the separation of the tribes, oanuot be belie'l'od; national enmity and sect:uian jealousy, to my nothing of pious zeal for God, would have effectually pre'l'ented that, the more especially in respect of a book by which their whole religious position and system was conJemned. The conclusion above ann01mced is corroborated by the references to Deuteronomy in the narrative of the Books of Kings. Reference has been already made to passages in these books in which t.he Book of Deuteronomy is expressly referred to as the Law of Moses, and as written by Moses. What has now to be considered are allusions to things contained in that book, and apparent quotations from it. 1 Kings Yi.ii. 51, "For they are thy people . . . which thou broughtest forth out of Egypt, from the midst of the furnace of iron." Ch. iv. 20, "And the Lord hath taken you, and brought you forth from the furnace of iron, out of Egypt." 1 Kings xvii. 1. Here Elijah announces to Ahab that the judgment threatened in eh. xi. 16, 17, a.,crainst idolatry in Israel, should now be inflicted, because of his having set up an altar to Baal, and placed beside it an Asherah for idol-worship. 1 Kings xvi.ii. 40. In the order given by Elijah as to the treatment of the priests of Baal, the prophet follows the Divine injunction as given in eh. xiii. 15, 16, and xvii. 5; without which it is inconceivable that he should have ventured to enjoin on the king such extreme measures. 1 Kings xxi. 10. The appointment of two witnesses in order to convict Naboth of blasphemy points to the observance in Israel of the law recorded in eh. xvii. 6, 7; riL 15. 1 Kings xx:ii. 11. " The symbolical act of the false prophet Zedekiah, here described, is au embodying of the figure in eh. xxxiii. 17. This illustrious promise, specially applicable to the posterity of Joseph, was the basis on which the pseudo-prophets built; only they overlooked the one thing, that the promise was conditional and the condition was not realized. . . . The reference to the Pentateuch here is the more important since Zedekiah was one of the prophets of the calves, and since the symbolical act could have been undertaken only on the presumption that its meaning, resting on the Pentateuch, was intelligible to those present, and especially to the kings" (Hengstenberg, i 132). 2 Kings ii. 9. Elisha, as the firstbom of Elijah in a spiritual sense-his yv~uLav ·ricvov, accordi11g to their common office as prophets-asks of Elijah that the portion legally due to the firstbom son might be hi.ii, that o. double portion (c~,~ •~) of his father's possessions, his spirit, might be given to him. This poi~ts back to eh. xxi. 17, where the law relating to the right of the :fi.rstbom is enunciated. It is noticeable that in both passages the same peculiar phrase, C!~~ •~, a mouthful of two, occurs, and in this sense only in theee two passag~. THE DOOK OF DEUTERONOMY. xi
2 Kings vi. 28-30. The extreme horror of the king on hearing the woman's story, and his penetential observance in consequence, are best accounted for by e. reference to eh. xxviii. 53, 57, 58. The king recognized in what the woman told him a fulfilment of the threatening denounced in this paRsage; and so, while the lesser calamities that had befallen his people in conseq11ence of the siege of the city by the Syrians had failed to move him, this most terrible tale filled him with horror and drove him to penitence. . 2 Kings xiv. 6. Here is an express quotation of a law which is found only in eh. xxiv. 16. 2 Kings xviii. 6, "For he clave to the Lord, and departed not from following him," etc. Oh. x. 20, " Thou shalt fear the Lord thy God; him shalt thou serve, and to him ehalt thou cleave," etc. Besides these references to Deuteronomy, there are many in the two Books of Kings to other parts of the Pentateuch, going to prove that that book in its entireness was known and accepted in the kingdom of Israel from the time of its first establishment. "Indeed," as has been remarked, "the entire action and operation of the prophets in the kingdom of Israel is an inexplicable riddle if we do not assume the public recognition of the Penta- teuch in this kingdom as its basis. With all the annoyances which the prophets occasioned to the kings, and the priests who were in close alliance with them, there never came to be a systematic and thoroughgoing perse- cution of them so as to extirpate them. This suggests, unless we set aside all probability and all historical analogies, the possession by them of an external right whereby hatred against them was restrained, and the follow- ing out of extreme measures prevented. But on what could such an outward right be well based if not on the public acknowledgment of the Pentateuch, on which they grounded their censures, with which they con- nected their threatenings, and whose prophet-law they maintained against their opponents?" (Hengsten berg, i. 140). Ascending to the earlier books, the following correspondences between them and Deuteronomy may be· noted :- 2 Sam. vii. 6, "During all [the time] that I walked with ml the chil- dren of Israel," etc. Oh. xxiii. 14, "For Jehovah thy God walketh in the midst of thy camp " ( cf. Lev. x:xvi. 12, "And I will walk amongst you"). Only in these three passages does this peculiar phraseology .occur. 2 Sam. vii. 23, " And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself . . . thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?" Oh. vii. 8, " The Lord hath redeemed you out of the house of bond men, from the hand of Pharaoh king of Egypt " ( cf. also eh. ix. 26; xiii. 5; xv. 15; xxi. 8; xxiv. 18). This expression may be said to be specially Deuteronomio. 1 Sam. ii. 2, ;, There is none holy as the Lord : for there is none beside thee: neither is the1·e any rook like our God." Oh. iv. 35, "Know that the xii INTRODUCTION TO