The Dual Causality Principle and Its Effects On Biblical Literature

I consider that one of the most effective ways of demonstrating the poetic function of dual causality is by examination of a story which does not fall into this category. For instance, when we study the story of Jehoshaphat’s victory in 2 Chr. xx 1-30, we clearly discern a different kind of poetics as the Chronicler was interested in the prominence of the direct and immediate influence of God over events.₁₇ According to his method, the fear of God, praying to him, or fasting-the actions resorted to by Jehoshaphat no sooner had he been informed that a great multitude had arisen against him for battle-are the condictions for a noble victory. These compulsions dictate a stereotyped plot, the outcome of which is always clear. The central characters-Jehoshaphat and Jahaziel-are occupied in appealing to God (6-13), or in giving encouragement in the name of God (15-17), while other collective characters like the Levites or the inhabitants of Jerusalem all praise God (19-22). The unfeasibility of this description stands out principally in the battle scene. In fact there is no battle. Not in this alone is there no need for practical preparations like fortifications, and so on. In the battle itself there is no need for tactics. The appearance of unidentified "ambushes" set by God is what decides the fate of the battle. The people ofjudah found that their enemies were "dead bodies lying on the ground; none had escaped" (24). And all that was left to the warriors from Judah was to plunder and loot and praise God (25-6). The lack of feasibility of this episode also stands out in the manner of treating the time of narration. The narrator emphasizes that, "when they began to sing and praise, the Lord set an ambush against the men of Ammon, Moab, and Mount Seir..." (22). The manner of handling time stresses the direct connection between their appealing to God and his response. Regarding the dimension of space, it seems to me that the appearance of the names of unidentifiable places which form part of the narrative, like "the wilderness of Jeruel" (16) or "the valley of Beracah" (i.e. "blessing") (26), also contribute to the lack of authenticity of the narrative. Finally, the direct action of God is mentioned also by means of the spirit of God which was upon Jahaziel (14), in the midst of the congregation, and also by means of the ambushes which were set by God, and it seems that they were carried out by his messengers. There is no doubt that had this story been adapted by an author who put into effect in his stories the principle of dual cuasality, the description would have been entirely different.₁₈