Kitobni o'qish: «History of the Jews, Vol. 1 (of 6)», sahifa 20

Jeremiah's soul was rich and pure, like a clear mirror or a deep well-spring. Endowed with a gentle disposition and inclined to melancholy, the religious and moral condition of his surroundings had made a sad impression on him, even in his earliest youth. All that was false, perverse, and unworthy was repulsive to him, and filled him with sorrow. From the time that he began his work, his countrymen, the priests of Anathoth, persecuted him with such burning hate that it is impossible to think that they could have determined the bent of his mind. Undoubtedly, however, the writings of the elder prophets exercised an influence over his disposition and ideas. His spirit became so imbued with their teachings that he used their thoughts, expressions, and words as his own. This study of the written prophetic legacies gave his mind its tendency, and filled him with exalted ideas of God, of the moral order in the events of humanity, of the importance of Israel's past and its significance in the future, and taught him to hate what was low. Following the divine call, he entered upon his prophetic mission, and afterwards initiated others, either in Anathoth or in Jerusalem. The description of his own initiation (Jer. ch. i.) can bear no comparison with the simplicity and depth with which Isaiah introduced himself as a prophet. The times demanded a different kind of eloquence. Moral degradation had strongly affected the nation, and ruin was sure to come, unless help were soon at hand. Nor did Jeremiah, like former prophets, speak to a small cultured circle, but to great popular assemblages, to the princes as well as to the inhabitants of Jerusalem and the people of Judah. On them figures of speech would have been wasted; it was necessary to speak clearly, and to the purpose, in order that the words might have effect, and so Jeremiah spoke chiefly in simple prose, only occasionally weaving into his speech the flowers of rhetoric. The threats of punishment and announcements of salvation of his predecessors, with the exception of Isaiah, were mostly vague and indefinite, and on this account the scornful inhabitants of Jerusalem had cast them to the winds. Jeremiah had to counteract the effects of such scornful disregard of prophetic announcements. He was endowed with greater prophetic gifts than any of his predecessors – even than Isaiah. He prophesied in the first instance from year to year; later on, when the tragic fate neared its fulfilment, he predicted from month to month occurrences that were to come to pass, and his prophetic visions were realised with marvellous accuracy. He did not see the future in the uncertain light of dreams, but in broad daylight, with open eyes, while in communion with the outer world. Therefore he did not speak in enigmas, did not make hidden allusions, but called things by their true names.

Upon this pure prophetic spirit had been put the heavy task of rousing the perverse nation, which had been going astray for nearly half a century, just at the time when the king was rousing himself from the lethargy into which he had drifted.

No sooner had Jeremiah received his call than his diffidence and gentleness disappeared. He describes the sensations which the prophetic spirit awoke in him (Jeremiah xxiii. 29):

"Is not my word like as a fire? saith the Lord: and like a hammer that shivereth the rock?"

His first speech of burning eloquence was directed against the nation's falling away from its traditions, against idolatry and its abominations. In it he not only hurled his crushing words against the perverted idol-worship, but also against the frequent recurrence of bloodshed (Jeremiah ii.).

Words like these from so young a speaker could not fail to make an impression. Some of the noble families turned away from their immoral course, and returned to the God worshipped by Jeremiah and the other prophets. The family of Shaphan, which occupied a high position, joined the prophet's party, and defended it with fervour. King Josiah meanwhile devoted himself earnestly to the restoration of the ruined Temple. He commissioned (621) three of his chief officers – Shaphan, Maasseiah, the governor of the city, and Joah, the chancellor – to summon the high-priest to surrender the funds collected under his supervision, that they might be employed in the purchase of building materials and the pay of the workingmen. When Hilkiah gave up the sum, he also handed a large roll to Shaphan, saying, "I have found the book of the law in the Temple." Shaphan read the roll, and was so struck by its contents that he informed the king of the discovery that had been made. This book exercised a wonderful influence. The Book of the Law which the high-priest Hilkiah gave to Shaphan to hand to the king was the last testament of the prophet Moses, which, before his death, he recommended to the earnest consideration of his people. It has an historical introduction and an historical epilogue, leading the historical record up to and beyond the death of Moses. Laws are generally cold, stern, and hard, and with threatening gesture they say, "Thou shalt, or shalt not, or heavy punishment will overtake thee." The law-book found in the time of Josiah is not couched in such terms. It exhorts, warns, and actually entreats that this or that may be done or left undone. It uses the language of a loving father, whose son, standing before a great goal, is warned not to lose the bright future before him through his own fault, and thus become an object of scorn and a disgrace. A pleasant breeze is wafted from this book of Deuteronomy. As though with a garland of flowers, the laws (Mizvoth), statutes (Chukkim), and ordinances (Mishpatim) are surrounded with historical reminiscences and heartfelt admonitions, couched in sublime and poetic language.

The book also contains a peculiar hymn, said to have been composed by Moses. In this hymn it is stated that the nation, in consequence of its prosperity, would turn away to false gods, and a depraved nation would be called to punish it. Then it would see that its chosen gods could not avail it, and that God alone, who had so wonderfully guided it, could kill and make alive, could wound and heal, and that He would avenge it, and purify the stained land. Terrible are the punishments inscribed in this roll for disobeying the laws. The veil is snatched away from the future, and the terrible disasters shown which await the people and the king, if they continue in their present course. All the plagues which could bring humanity to despair are vividly described in this picture. On the one hand are sterility, starvation, drought and pestilence; humiliation and persecution, oppressive slavery and disgrace on the other, till physical and spiritual sufferings would end in heart-breaking, madness and idiocy.

This peculiar book of the law, with its convincing exhortations and its gloomy prospect, which the priest Hilkiah had found and read to Shaphan, was carried by the latter in haste to King Josiah, to whom he read passages out of it. Terrified and shaken by the threats of punishment, and conscience-stricken for having hitherto permitted trespasses so plainly depicted in the newly-discovered book, the king in his grief tore his garments. He sent for the high-priest Hilkiah to counsel him. On his suggestion, King Josiah sent him and some of his officers to the prophetess Huldah, wife of Shallum, the overseer of the wardrobe, one of the royal officers. She announced to the king that the impending misfortune should not descend on him and his people in his own days, as he had repented of his former ways.

Comforted as to the fate of his people during his own reign, King Josiah pursued the task of regeneration with great energy. He took the newly-discovered book of the law as his guiding principle, and was far more severe and thorough than Hezekiah in the uprooting of idolatry. He first summoned all the elders of the people from the capital and the country, as also the entire population of the capital, the priests and prophets, and even the humble hewers of wood and drawers of water of the Temple, and had the contents of the law-book read to them. He himself stood during the reading on a stand which had been erected for the king in the Temple. For the first time the entire nation of Judah was informed of its duties, its expectations and prospects in obeying or disobeying the laws. The king proposed to form a covenant by which all present should bind themselves to carry out with heart and soul the laws and ordinances which had been read to them. Then the words were loudly proclaimed, "May all those be cursed who shall depart from this law," and all present said "Amen." The king commanded the high-priest Hilkiah, the priests of the second order, who had to watch over the Temple, and the Levitical guardians of the Temple gates, to cleanse it from the various forms of idol-worship. Thus the disgraceful figure of Astarte, the altars and cells of the prostitutes, also all articles belonging to the worship of Baal and Astarte, the sun-horses at the entrance of the Temple, and lastly the altars for the worship of the stars were all removed, crushed and burnt in the vale of Kidron, and the ashes cast over the graves of the dead. The altar in the vale of Hinnom, where children were sacrificed, was desecrated by order of the king. All the chief altars throughout the country were destroyed. This purification extended as far as Bethel, where the Cuthæans, who had settled in the place, and the remnant of Israel still had their sanctuaries, and as far as those towns which had formerly belonged to Samaria. The priests of the idols and altars were deposed, those of Levitical descent were obliged to remain in Jerusalem, where they could be kept under supervision, and where, though not allowed to offer sacrifices, they received their share of the tithes of the descendants of Aaron. The foreign priests were all removed, and probably sent out of the country. Josiah made a cruel exception of the Israelitish priests in Bethel, who had continued the worship of the bull, which had been introduced by Jeroboam, and had caused the degradation of the nation. These priests were killed on the altars, and the latter were desecrated by human remains. The king determined to make a striking example of Bethel, the spot where the negation and neglect of God's ancient law had originated. The less guilty descendants had in this case, as in many others, to atone for their more guilty forefathers. The king himself commenced the desecration of the idolatrous altar at Bethel. He cleared away the various idol-worships which had taken root and flourished at different times on Jewish ground, and he thus acted according to the precepts contained in the Book of Deuteronomy.

In the spring of the same year (621) Josiah summoned the entire nation to celebrate the feast of Passover in Jerusalem, according to the ordinances of the Law, and the nation willingly obeyed his mandate, having sworn to act according to the Law. This festival – celebrated for the first time by the mass of the nation – was rendered especially solemn by inspiring psalms, sung and accompanied by the Levites. One psalm, which was apparently sung on that occasion, has been preserved. The choir of Levitical singers exhorted the Aaronites to praise the God of Jacob, reminded them of the persecutions they had undergone, of the deliverance from Egypt, and of the revelation at Sinai, and also admonished them to keep away from strange gods. They alluded to the exile of a part of the nation, and prophesied happy days for those who observed the Sinaitic law. (Psalm lxxxi.) Josiah's energetic action against idolatry appeared so important an event to the faithful portion of the people that the prophets dated a new epoch from that time. The abominations of idolatry, with its terrible effects, which had so demoralised the nation for seven decades, had suddenly disappeared, owing to the zeal of the king. Social conditions were also improved. Josiah insisted on the enfranchisement of Hebrew slaves who had been six years in slavery, in accordance with the law which he had chosen as his guide. He also appointed unbiassed judges, who should secure justice to the poor and the helpless against the powerful. Historical accounts assert of Josiah that no king before him ever returned so sincerely to God, and carried out the law of Moses so strictly. In fact, Josiah appears also to have exerted himself energetically in political matters; he had the courage to assert his independence even against Egypt.

At the outset of his prophetic career Jeremiah had announced a period of universal ruin and devastation, to be followed by a new constitution of things. This change began in the last years of Josiah's reign. The empire of Assyria, which had subjected so many nations to its yoke, was to be delivered over to total destruction, and in its place new empires were to arise. Media and Babylon, the nearest dependencies of Nineveh, avenged the crimes of which that city had been guilty in its proud treatment of its adherents. The adventurous Nabopolassar, of Babylon (625–605), had broken the last tie which bound his country to Assyria, and had made himself independent. Egypt also endeavoured to take advantage of the increasing weakness of Assyria. Here a daring king named Necho (Nekos, Nekaii), son of Psammetich, had ascended the throne, and strove to restore Egypt's former power. Necho assembled a great army, with the intention of conquering the district of the Lebanon as far as the Euphrates, and of humiliating Assyria. He took the fortified Philistine city of Gaza by storm, and advancing along the slope on the coast of the Mediterranean Sea, he purposed reaching the Jordan by the plain of Jezreel. Josiah, however, opposed his advance through this territory, which had formerly been in the possession of the Israelites. Hardly had Necho and his army reached the middle of the plain of Jezreel, than the army of Judah barred his way at Megiddo. The Egyptian king, it is said, assured Josiah that his campaign was not directed against the land of Judah, but against more distant territories. Notwithstanding this, Josiah compelled him to do battle. The result was disastrous to the king of Judah, for his army was beaten, and he himself was dangerously wounded (608). His attendants hastily brought their beloved king to Jerusalem, and on his arrival there he breathed his last. When he was interred in the new mausoleum, men and women wept bitterly, and exclaimed, "Oh, king! oh, glory!" From year to year, on the anniversary of the day on which this last excellent king of the house of David had sunk pierced by arrows, a lamentation was sung, composed by Jeremiah for the occasion. No king was more sincerely mourned than Josiah. The unfortunate battle of Megiddo in the plain of Jezreel was the turning point in the history of Judah.

CHAPTER XVI.
END OF THE KINGDOM OF JUDAH

Effects of Josiah's Foreign Policy – Jehoahaz – Jehoiakim – Egyptian Idolatry introduced – The Prophets – Uriah the Son of Shemaiah – Jeremiah's renewed Labours – Fall of Assyria – Nebuchadnezzar – Baruch reads Jeremiah's Scroll – Submission of Jehoiakim – His Rebellion and Death – Jehoiachin – Zedekiah – Siege of Jerusalem by Nebuchadnezzar – The Siege raised owing to the Intervention of Egypt – Defeat of the Egyptians – Renewal of the Siege – Capture of Jerusalem – Zedekiah in Babylon – Destruction of the Capital – Jeremiah's Lamentations.

608–586 B. C. E

Josiah had expected to secure the independence of Judah, by calling a halt to the interference of Egypt in the affairs of other lands, but this policy led to the subjection of his own people to Egypt. In Jerusalem, where the king's death was bitterly mourned, no further steps were taken till the election of a new king had been decided on. Josiah had left three sons; the first-born was Eliakim, and the two younger sons, Shallum and Mattaniah. The father appears to have named Shallum, the son of his favourite wife, as his successor. In order to do honour to their deeply-mourned king, the people confirmed Josiah's choice, though Shallum was two years younger than Eliakim. On his accession he, according to custom, took a different name – that of Jehoahaz.

Matters had, however, come to such a pass that the will of the nation could no longer establish their king firmly, nor could the holy oil render his person sacred: the decisive word lay with another power. The king of Egypt, to whom the country had become subject by the victory at Megiddo, had decided otherwise. Apparently, without troubling himself about Judæa, Necho had reached the district of the Euphrates by forced marches; had obtained possession of the territories of Aram or Syria, belonging to Assyria, and had taken up his residence in Riblah. Jehoahaz repaired thither to meet Necho, to have his election confirmed by him, and at the same time to receive the land of Judæa from him as a tributary state. But the newly-elected king found no favour in the eyes of the Egyptian sovereign, who caused him to be put into chains and carried off to Egypt. He then named Eliakim king of Judah. Jehoahaz had only reigned three months.

Eliakim, or, as he was called after his accession, Jehoiakim (607–596), had to perform an unpleasant duty at the very commencement of his reign. Necho had imposed on the land a heavy and humiliating tribute of 100 khikars of silver and one khikar of gold, as a punishment to Josiah for having hindered his march through the country. There was no treasure at that time in the palace or the Temple. Jehoiakim, therefore, taxed all the wealthy according to their wealth, and caused these imposts to be forcibly collected by his servants. Added to this humiliation there arose another evil. The moral and religious improvement brought about by Josiah was, according to the predictions contained in the law lately discovered, to bring happier times in its wake, and now the people found themselves sorely disappointed. The God-fearing king had fallen on the battle-field, and had been brought back dying to the capital; the flower of the Israelitish army had been cut down, a royal prince lay in fetters, and the country had fallen into disgraceful bondage.

This change occasioned a turn in the tide of opinion; a relapse set in. The nation, including the more enlightened amongst them, began to doubt the power of God, who had not fulfilled, or could not fulfil, the promises He had made to them. They cherished the delusion that by resuming the foreign idolatrous practices which had existed during so long a period under Manasseh, they would better their fortunes. They therefore returned to their evil ways, erected altars and high places on every hill and under every green tree. In Judah there were as many gods as there were towns. They paid special homage to the Egyptian goddess Neïth, the Queen of Heaven, who was most zealously adored in Sais, the capital of King Necho; for had not this goddess assisted the Egyptian king in the victory he had obtained? Images of gold and silver, of wood and stone, were again erected in the houses. The Temple itself was, as in Manasseh's time, once more desecrated by hideous idols. The most disgraceful feature of the change was that the sacrifice of children again prevailed, as in the days of Ahaz and Manasseh. In the beautiful Valley of Hinnom an altar was again erected, and moaning children were ruthlessly offered up to Moloch, the first-born especially being selected for the sacrifice.

These idolatrous and immoral practices were accompanied by the vices and crimes of debauchery, adultery, oppression of strangers, widows and orphans, by corruption of justice, untruth, dishonesty, usury and cruelty towards impecunious debtors, and murder. There was certainly a class which upheld the law, and which regretted the horrors of these crimes. But amongst the masses who gave themselves up to the aberrations of idolatry and immorality, it was difficult for those who desired better things to give practical effect to their views. False prophets advocated wrong-doing and crime. King Jehoiakim, although he did not actually encourage the revival of idolatry, permitted it, and either from weakness, or from sympathy with them, did nothing to check the moral decadence. The stern warnings of the prophets were unheeded by the king, his monitors being persecuted or slain.

The prophets of God had a heavy task in this time of degeneracy; they had to be prepared for persecution and ill-treatment. But they paid little heed to the dangers they incurred; they felt impelled to oppose fearlessly the moral and religious ruin which was impending. At no period did there arise so many prophets as in the last two decades before the destruction of the Jewish kingdom. They addressed the nation, the princes, and the king almost daily, at every opportunity; they warned, roused and threatened them, and prophesied their destruction, if the prevailing wickedness did not cease. The names of only four of these prophets have been preserved: Jeremiah, Uriah, Habakkuk, and Ezekiel. But the prophecies of others, who fought the battle against idolatry, have remained, though their names have not been recorded.

Of Uriah, son of Shemaiah, from the Forest City (Kirjath-Jearim), nothing is known, except his tragical death. At the commencement of the reign of King Jehoiakim (between 607–604) he had prophesied the destruction of Jerusalem and of the whole land, if the people did not give up their evil ways. When Jehoiakim was informed of this prophecy of evil, he dispatched messengers to seize and kill its author. Meanwhile Uriah, having been secretly warned of his danger, fled to Egypt. Jehoiakim, however, was so enraged against him, that he sent one of his nobles to Egypt to demand his surrender. He was brought back to Jerusalem and beheaded, his body being cast on the burial-place of the common people. This murder of the prophet, instead of intimidating Jeremiah, seems to have confirmed him in his energetic action. With the accession of Jehoiakim and the relapse of the nation into its former state of sin, he began anew his work as a prophet, which had been in abeyance during the reign of Josiah. Jeremiah now, for the first time, comprehended the meaning of the words which had been addressed to him as a disciple in the first hours of his prophetic calling. "I have made thee a fortified city, and an iron pillar, and brazen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land." He was to remain firm and unmoved, and to meet fearlessly the impending persecutions. Acting on this idea, he prepared to announce the inevitable destruction, though his tender heart bled, and he often had to seek fresh courage in order that he might not grow faint in his task of prophesying evil. Jeremiah, meanwhile, had grown to man's estate; but he took no wife. He could not devote himself to household joys whilst the shadow of approaching troubles darkened his soul. He went forth alone and in sadness. He could take no part in convivial pleasures, because the sins of the nation crushed in him all feelings of gladness.

Through one of his first addresses in Jehoiakim's reign he drew on himself the hatred of all zealous idolaters, and especially of the priests and false prophets. When the populace, at one of the festivals, had assembled to offer up sacrifices, he called to them,

"Thus saith the Lord God of Hosts: Amend your ways and your doings, and I will cause you to dwell in this place… Is this house, which is called by my name, to be a den of robbers? Behold even I have seen it, saith the Lord… And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not, and I called you and ye answered not, therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and your fathers, as I have done unto Shiloh." (Jerem. ch. vii.)

Hardly had Jeremiah finished these words when the priests and false prophets seized him, and said, "Thou shalt die – as thou hast prophesied that this Temple will become as that of Shiloh." A tumult arose in the courts of the Temple, and some of the bystanders supported Jeremiah. This tumult induced some of the princes to repair from the palace to the Temple – amongst these was Ahikam, son of Shaphan – and others who belonged to the prophet's party. The princes immediately formed a court of justice at one of the gates of the Temple, and heard the accusation and the defence. The priests and the false prophets said, "This man deserves death, for he has prophesied destruction to the city and the Temple." A few of the elders spoke in favour of Jeremiah. Then the princes said to the angry priests and the false prophets, "This man does not deserve death, for he has spoken to us in the name of our God." Through the exertions of his friends, and especially of Ahikam, Jeremiah was set free for the time. But the hatred of the priests and the false prophets towards him raged the more fiercely, and they watched for an opportunity to attack him.

Meanwhile the doom of the Assyrian empire had been fulfilled. It fell ignominiously, through the united exertions of Cyaxares of Media and Nabopolassar of Babylon. Nineveh, the giant city, fell after a long siege (605). The last king of Assyria, Sardanapalus, burnt himself in his citadel. In consequence of the downfall of Assyria, important changes occurred on the central scene of passing events. Media became the chief heir of the Assyrian possessions – Cyaxares took the lion's share, and gave to his ally, Nabopolassar, Babylonia, Elymais, and the privilege of conquering the countries on the western side of the Euphrates. King Nabopolassar did not long survive his victory. He was succeeded by Nebuchadnezzar – a great warrior (604–561), and a wise, far-seeing statesman. He was by no means cruel, and only punished his enemies as severely as was necessary to render them harmless. Nebuchadnezzar strengthened his now enlarged kingdom internally, erected gigantic buildings, and established a system of navigation by means of canals. He then undertook a more extensive expedition of conquest. Aramæan Assyria, or Syria, which was split up into small districts, was subdued without much opposition. Next Phœnicia fell, and its king, Ithobal (Ethbaal) II., also became Nebuchadnezzar's vassal.

The mighty conqueror then offered Jehoiakim the alternative to pay him allegiance or to be crushed. On the other hand, the king of Egypt counselled him to resist firmly, and promised that he would send help. Judah fell into a condition similar to that in the days of Hezekiah, and became the battle-field for the contest between two great powers. A policy had to be resolved on, but whilst awaiting aid from Egypt, or a miracle, Jehoiakim and his counsellors delayed coming to a decision from day to day.

Amidst the general alarm a fast was proclaimed; in the ninth month, in the winter of 600, the whole nation was summoned to Jerusalem, and there it entreated the Lord to avert the impending evil from the land. The nation, in great excitement and fear as to what the future might bring on it, crowded to the Temple as though it would find security there. Jeremiah meanwhile commanded his faithful disciple, Baruch, to write down the prophetic exhortation which he had uttered some years before, and in which he had predicted that Judah herself, as well as all the nations around her, would be reduced to subjection to the young Chaldæan empire. After Baruch had inscribed this address on a roll, Jeremiah commanded him to read it in front of the Temple, in the presence of all the inhabitants of the capital and the entire country. The prophet himself was from some cause prevented from being present, and therefore Baruch was to represent him. Baruch, though not without hesitation, undertook this task. In an open hall, in the upper court of the Temple, he read the contents of the scroll to the whole nation. The address made a deep impression on the people, confronted as they were with the impending danger of an attack from Nebuchadnezzar's army, which now lay but a short distance from Jerusalem. A young man, Michaiah, son of Gemariah, hastened to the princes who had assembled in one of the halls of the palace, and there, agitated as he was, he communicated to them what he had heard. The alarmed princes invited Baruch to read again, in their presence, Jeremiah's scroll. Each word fell heavily on their hearts, and they were seized with terror. They, therefore, determined to inform the king of what they had heard, hoping that he, too, would be moved and convinced that he must give up all opposition to Nebuchadnezzar. For a moment they hoped for the best, when Jehoiakim commanded that the scroll be brought and read to him. But as each leaf was read, it was, by the king's order, handed to him, and he threw it into the fire. The princes witnessed this act of defiance with dismay, and entreated the king not to draw down destruction on them. He, however, paid no heed to them, and continued to throw the pages into the fire until the whole scroll was consumed. Jehoiakim then issued an order that the prophet of evil and his disciple be sought, in order that they might be killed as Uriah had been. Happily, the anxious princes had previously made arrangements to save Jeremiah and Baruch by hiding them in a secure place.

It was, doubtless, a day of intense excitement for Jerusalem. The entire nation that had assembled for the fast departed without having gained its end. The reading of the scroll had, however, one effect: it brought about a division in the council of the princes. Those who were convinced by Jeremiah's prophecies, and had been instrumental in saving him, were determined to submit to Nebuchadnezzar. Amongst them was the Keeper of the Lists (Sopher), Elishama, who directed the war arrangements. He and other men of note being opposed to war, Jehoiakim could not undertake war, or his throne might be endangered. He therefore made peace with Nebuchadnezzar, paid the tribute imposed, promised him military aid, and assumed all the duties which in those days were imposed on a vassal. This was the commencement of the Chaldæan vassalage of Judah (600). Jeremiah, it appears, could now leave his hiding-place. Incensed as the king was against him, he dared not touch a hair of his head, for the princes who had saved him continued to protect him.