x. 261) when, in speaking of the
view that Manasseh's captivity has its basis in Jewish dogmatic,
he calls it "an absurdly infelicitous idea, and a gross injustice
besides to the Book of Chronicles," recalls B. Schaefer's
suggestive remark about the Preacher of Solomon, that God would
not use a liar to write a canonical book. What then does Ewald
say to the narratives of Daniel or Jonah? Why must the new turn
given to history in the case of Manasseh be judged by a different
standard than in the equally gross case of Ahaz, and in the numerous
analogous instances enumerated in preceding pages (p. 203 seq.).
With what show of justice can the Chronicler, after his statements
have over and over again been shown to be incredible, be held at
discretion to pass for an unimpeachable narrator? In those cases
at least where its connection with his "plan" is obvious, one ought
surely to exercise some scepticism in regard to his testimony;
but it ought at the same time to be considered that such
connections may occur much oftener than is discernible by us,
or at least by the less sharp-sighted of us. It is indeed possible
that occasionally a grain of good corn may occur among the chaff,
but to be conscientious one must neglect this possibility of
exceptions, and give due honour to the probability of the rule.
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