vi. "Deuteronomy," says Professor Driver, "is the standard by which the compiler judges both men and actions; and the history from the beginning of Solomon's reign is presented, not in a purely 'objective' form (as _e.g._ in 2 Sam. ix.-xx.), but from the point of view of the Deuteronomic code.[23]... The principles which, in his view, the history as a whole is to exemplify, are already expressed succinctly in the charge which he represents David as giving to his son Solomon (1 Kings ii. 3, 4); they are stated by him again in chap. iii. 14, and more distinctly in chap. ix. 1-9. Obedience to the Deuteronomic law is the qualification for an approving verdict; deviation from it is the source of ill success (1 Kings xi. 9-13, xiv. 7-11, xvi. 2; 2 Kings xvii. 7-18), and the sure prelude to condemnation. Every king of the Northern Kingdom is characterised as doing 'that which was evil in the eyes of Jehovah.' In the Southern Kingdom the exceptions are Asa, Jehoshaphat, Jehoash, Amaziah, Uzziah, Jotham, Hezekiah, Josiah--usually, however, with the limitation that 'the high places were not removed' as demanded by the Deuteronomic law.[24] The constantly recurring Deuteronomic phrases which most directly illustrate the point of view from which the history is regarded are, '_To keep the charge of Jehovah'; 'to walk in the ways of Jehovah'; 'to keep_ (or execute) _His commandments, or statutes, and judgments'; 'to do that which is right in the eyes of Jehovah'; 'to provoke Jehovah to anger'; 'to cleave to Jehovah_.' If the reader will be at the pains of underlining in his text the phrases here cited" (and many others of which Professor Driver gives a list), "he will not only realise how numerous they are, but also perceive how they seldom occur indiscriminately in the narrative as such, but are generally aggregated in particular passages (mostly comments on the history, or speeches) which are thereby distinguished from their context, and shown to be presumably the work of a different hand."[25]