LITMIR.BIZ

Скачать книгу

a vision. God had commanded him again to take a much-beloved, yet faithless wife. She was not to bear him children, but he was to keep himself apart from her, nor permit her to associate with other men. This vision denoted that, though God loved the Israelitish nation, she had, forgetting all ties of honour and duty, given her love to other gods. And it denoted further, that the sons of Israel would remain long without a king or a prince, without an altar or columns, without an ephod, as well as without house-gods (Teraphim); till at last, purified by severe trials, she would return to her God—in the latter days. Hosea prophesied the total destruction of the kingdom of the Ten Tribes. On the other hand, he laid even more stress than his contemporaries on the continuance of the house of David and the kingdom of Judah, at the same time reproaching King Uzziah for the importance which he attached to his warlike preparations.

      Corruption in the one kingdom and misfortunes in the other brought from the hidden depths the precious ore of prophetic eloquence, which was destined to obtain wide-reaching influence. The sins of Ahab and Jezebel aroused Elijah; the evil deeds of Jeroboam II. and his nobles drew Amos away from his flocks, and brought Hosea out of his quiet life into publicity, to communicate in a fascinating form the thoughts which possessed their souls. Their fears and hopes, their thoughts and convictions, became thenceforth the common property of the many whom they inspired and ennobled. Anxiously listening disciples of the prophet imprinted these prophetic lessons on their memories or recorded them in writing. They formed the first pages of that prophetic literature, which was destined to stir up the indolent nations of the earth. By picturing, though only in dim outlines, the prospect of a better future, the prophetic wizards, Amos, Hosea and Joel, have insured the permanence of the nation from which they sprung; for a nation which looks confidently forward to a happy future is safe against destruction, and does not permit itself to be crushed by the most terrible trials of the present. One of these prophets—Joel or Hosea—pictured an ideal of the future, to which the noblest minds have clung, and to which they still hold fast. (Isaiah ii. 2–4.)

      That grand picture of everlasting peace—to be founded on the teachings of Israel—which will transform the deadly instruments of war into implements of life-giving labour, excels all works of art that will ever charm the eyes and hearts of mankind. The Israelitish prophets have predicted that this high morality of the nations of the earth will be the outcome of the law which will go forth to them from Zion.

      The hostile attitude which the two prophets of the kingdom of Israel assumed towards the house of Jehu was not without effect. Just as Elisha and his disciples raised up an enemy against the Omris, so were the attempts against the last of the Jehuides probably the outcome of Amos's and Hosea's fiery opposition.

      Jeroboam II. died in peace, at an advanced age and after a long and happy reign, but no sooner had his son Zechariah ascended the throne (769), than a conspiracy was formed against him. The ringleader was Shallum, son of Jabesh, who killed the fourth descendant of Jehu in Ibleam. Zechariah reigned only a few months. His murderer, following the example set by Jehu in dealing with the house of Ahab, destroyed the house of Jeroboam II., sparing neither women nor children. Shallum then went to Samaria in order to take possession of the throne and kingdom, but he maintained his position only one month. A conspiracy was also instituted against him by Menahem, the son of Gadi, a former inhabitant of the capital Tirzah. He proceeded towards Samaria, and was admitted into the capital without difficulty. He killed Shallum (768), but no doubt met with greater opposition than he expected. Although the capital opened its gates to him, other towns did not immediately submit. The town of Tiphsah (Tapuach) shut its doors against him. Menahem, however, was more daring than his predecessor, and united with his courage the utmost hardness of heart. He laid siege to the rebellious city, and, having compelled it to surrender, he executed the entire population—men, women, and children, not even sparing pregnant women. After this massacre he proceeded to Samaria, where he seized upon the throne of the Jehuides. A chief who displayed cruelty such as this could hardly expect to win all hearts. Menahem appears to have abolished the worship of Baal. The worship of the bull, however, was still continued. During his reign the fate of the Ten Tribes was influenced by a powerful kingdom which was destined to put an end to the house of Israel.

      If the better elements of that house might have felt inclined to follow the intimations of the prophet, and turn to the house of Judah for remedy, they met here with conditions equally repulsive. Internal dissensions broke out under Uzziah, which, it appears, were purposely ignored. Uzziah's aim was wholly and solely directed to military affairs—the acquisition of bows, shields, and spears. Spiritual interests were far from his mind, or perhaps were even distasteful to him. To the Aaronides he undoubtedly gave frequent offence, the former harmony between royalty and priesthood having received a severe shock in the latter days of his grandfather Joash. Any endeavour on the part of the king to extend his sway over the Temple would have met with the opposition of the anointed high priests, whose authority rested on claims equal to those of the descendants of David. It is certain that in the latter years of Uzziah's government conflicts arose between him and the high priest Azariah, similar to those between King Joash and Zechariah. In order to deprive the high priest of his prestige, Uzziah took a bold step. He entered the sanctuary and began to light the incense-burner on the golden altar, an act which was the especial privilege and duty of the high priest. The indignation of the Aaronides ran high. The high priest, Azariah, who together with eighty priests hastened after the king into the sanctuary, angrily reproved him, saying, "It is not for thee, O Uzziah, to bring incense, but only for the anointed priest of Aaron's family. Leave the sanctuary: thou art guilty of desecration, and it will not be for thy honour from the Lord."

      What followed is wrapt in obscurity. Uzziah in the latter years of his reign was attacked by leprosy, and had to be kept in a special house for the rest of his days. The nation considered this illness as a divine punishment for his daring to perform the rites of the priesthood.

      In this contest between the sacerdotal and royal houses the former was triumphant, for it possessed the law as its weapon, and this was of greater avail than the sword. But another spiritual power was soon to enter the contest against the priesthood.

      CHAPTER XIII. THE DOWNFALL OF THE KINGDOM OF THE TEN TRIBES; THE HOUSE OF DAVID, AND THE INTERVENTION OF THE ASSYRIANS.

       Table of Contents

      King Menahem​—​The Babylonians and the Assyrians​—​Pekah​—​Jotham's reign​—​Isaiah of Jerusalem​—​His style and influence​—​His first public address​—​Later speeches​—​Their immediate and permanent effect​—​His disciples​—​Their characteristics​—​Zechariah​—​His prophecies.

      758–740 B. C. E.

      While Uzziah was compelled by his disease to pass his last years in solitude, his youthful son Jotham managed the affairs of the kingdom. In the kingdom of the Ten Tribes, Menahem, the cruel usurper (768–758), was probably ruling with an iron hand. Both kingdoms continued in the same grooves, unconscious of the fact that in the distant horizon storm-laden clouds were gathering which would discharge themselves on them with fearful effect. From the north, from the districts of the Euphrates and Tigris, heavy trials were approaching for the people of both kingdoms.

      No sooner had the Assyrians extended their territory in the north, east and west, than they turned their attention to the south. They intended, in the first place, to gain possession of the sea-coast of the Phœnicians, and thus obtain control over the wealth of that commercial nation. The next point in view was Egypt, the wealth and renown of which attracted their ambition. For the first time an Assyrian army appeared on Israelitish ground, when King Pul invaded Samaria. King Menahem did not dare summon his forces against the mighty Assyrian hosts. The internal confusion must have crippled his powers to such an extent that he could not think of resistance. The curse of the regicide rested heavily on his head, but it pressed with equal, if not greater, severity on his nation. Menahem was hated by his people, for the cruel means by which he had obtained possession of the throne were ever fresh in their memories, and the friends of the murdered king nursed this hostile feeling. When Pul arrived on Israelitish ground, it appears that the enemies of Menahem suggested

Скачать книгу