The Makers and Teachers of Judaism / From the Fall of Jerusalem to the Death of Herod the Great

by Charles Foster Kent

Section XCIII. THE CLOSING YEARS OF THE BABYLONIAN RULE

[Sidenote: II Kings 25:27-30] Now it came to pass in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twenty-seventh day of the twelfth month, Evil-merodach king of Babylon, in the year in which he became king, (561 B.C.) lifted up Jehoiachin king of Judah from prison to a position of honor. And he spoke kindly to him and placed his seat above the seats of the kings who were with him in Babylon, and changed his prison garments. And Jehoiachin ate with him continually as long as he lived. And for his support a continual allowance was given him by the king, each day a portion, as long as he lived.

[Sidenote: Isa. 9:1-3]
The people who have been walking in darkness see a great light,
Those who dwell in the land of deepest gloom, upon them a light shines.
Thou multipliest the exultation, thou makest great the rejoicing,
They rejoice before thee as men rejoice at harvest time,
As men are wont to exult when they divide spoil.

[Sidenote: Isa. 9:4, 5]
For the burdensome yoke and the crossbar on his shoulder,
The rod of his taskmaster, thou breakest as in the day of Midian.
For every boot of the warrior with noisy tread,
And every war-cloak drenched in the blood of the slain
Will be completely burned up as fuel for the flame.

[Sidenote: Isa. 9:6, 7]
For a child is born, to us a son is given,
And dominion shall rest upon his shoulder;
And his name will be Wonderful Counsellor,
Godlike Hero, Ever-watchful Father, Prince of Peace.
To the increase of his dominion and to the peace there shall be no end,
On the throne of David and throughout his kingdom,
To establish and uphold it by justice and righteousness
Henceforth and forever. The jealousy of Jehovah will accomplish this.

[Sidenote: Isa. 11:1, 2]
A sprout shall spring from the stock of Jesse,
And a shoot from his roots shall bear fruit.
The spirit of Jehovah shall rest upon him.
A spirit of wisdom and insight,
A spirit of counsel and might,
A spirit of knowledge and the fear of Jehovah.

[Sidenote: Isa. 11:3-6]
He will not judge according to what his eyes see,
Nor decide according to what his ears hear;
But with righteousness will he judge the helpless,
And with equity will he decide for the needy in the land.

He will smite an oppressor with the rod of his mouth,
And with the breath of his lips will he slay the guilty.
Righteousness will be the girdle about his loins,
And faithfulness the band about his waist.

[Sidenote: Isa. 11:6-8]
Then the wolf will be the guest of the lamb,
And the leopard will lie down with the kid;
The calf and the young lion will graze together,
And a little child shall be their leader.
The cow and the bear shall become friends,
Their young ones shall lie down together,
And the lion shall eat straw like the ox;
The suckling will play about the hole of the asp,
And the weaned child will stretch out his hand toward the viper's nest.

[Sidenote: Isa. 11:9, 10]
Men shall not harm nor destroy
In all my holy mountain;
For the earth shall have been filled with knowledge of Jehovah
As the waters cover the sea.
And it shall come to pass in that day,
That the root of Jesse who is to stand as a signal to the peoples—
To him shall the nations resort,
And his resting-place shall be glorious.

[Sidenote: Isa. 13:2-4]
Upon a treeless mountain lift up a signal, raise a cry to them,
Wave the hand that they may enter the princely gates.
I myself have given command to my consecrated ones, to execute my wrath,
I have also summoned my heroes, my proudly exultant ones.
Hark, a tumult on the mountains, as of a mighty multitude!
Hark, an uproar of kingdoms, of gathered nations!
It is Jehovah of hosts mustering the martial hosts.

[Sidenote: Isa. 13:17-22]
I will punish the earth for its wickedness, and the wicked for their
iniquity,
I will still the arrogance of the proud, and lay low the presumption of
tyrants.
Behold, I stir up against them the Medes,
Who consider not silver, and take no pleasure in gold,
On children they will look with no pity, they have no compassion on the
fruit of the womb,
And Babylon, the most beautiful of kingdoms, the proud glory of the
Chaldeans, shall be,
As when God overthrew Sodom and Gomorrah.

It shall be uninhabited forever, and tenantless age after age;
No nomad shall pitch there his tent, nor shepherds let their flocks lie
down there,
But wild cats shall lie there, and their houses shall be full of jackals;
Ostriches shall dwell there, and satyrs shall dance there,
Howling beasts shall cry to each other in its castles, and wolves in its
revelling halls;
Its time is near at hand, its day shall not be extended.

[Sidenote: Ezra 6:3-5] In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God in Jerusalem—this house shall be rebuilt, where they offer sacrifices and bring him offerings made by fire. Its height shall be sixty cubits and its breadth sixty cubits, It shall be constructed with three layers of huge stones and one layer of timber. And let the expenses be paid out of the king's treasury. Also let the gold and silver vessels of the house of God, which Nebuchadrezzar took from the temple at Jerusalem and brought to Babylon, be restored and brought again to the temple which is at Jerusalem, each to its place, and you shall put them in the house of God.

[Sidenote: Ezra 5:14, 15] Now the gold and silver vessels of the house of God which Nebuchadrezzar took from the temple at Jerusalem and brought to the temple in Babylon, those Cyrus the king took out of the temple in Babylon, and they were delivered to one by the name of Sheshbazzar, whom he had made governor. And he said to him, Take these vessels; go, put them in the temple at Jerusalem, and let the house of God be rebuilt in its place.

[Sidenote: Ezra 1:5, 6; I Esdr. 5:1-6] Then the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, even all whose spirit God had stirred to go up to build the temple of Jehovah which is at Jerusalem, arose. And all those who were about them supplied them with silver vessels, with gold, with goods, and with beasts, and with precious things, besides all that was voluntarily offered.

These are the names or the men who went up, according to their tribes, by their genealogy. Of the priests the sons of Phinehas, the son of Aaron: Jeshua the son of Jozadak, the son of Seriah. And there rose up with him Zerubbabel the son of Shealtiel of the house of David, of the family of Peres, of the tribe of Judah; in the second year of Cyrus king of Persia in the first day of the month Nisan.

[Sidenote: Ezra 3:2-4, 6b] Then Jeshua the son of Jozadak, and his kinsmen the priests, and Zerubbabel the son of Shealtiel and his kinsmen arose and built the altar of the God of Israel, to offer burnt-offerings on it, as prescribed in the law of Moses the man of God. And they set up the altar in its place; for fear, because of the peoples dwelling in the land, had come upon them, but they plucked up courage and offered burnt-offerings to Jehovah, even burnt-offerings morning and evening. And they kept the feast of booths as it is prescribed, and offered the fixed number of daily burnt-offerings according to the direction for each day; but the foundation of the temple of Jehovah was not yet laid.

I. The Transformation of the Jews into a Literary People. The destruction of Jerusalem transformed the Jewish peasants of Palestine into a literary race. Before the final destruction of Jerusalem they had lived together in a small territory where communication was easy and the need of written records but slight. The exile separated friends and members of the same families, and scattered them broadcast throughout the then known world. The only means of communicating with each other in most cases was by writing, and this necessity inevitably developed the literary art. The exiles in Babylonia and Egypt were also in close contact with the two most active literary peoples of the ancient world. In countries where almost every public or private act was recorded in written form, and where the literature of the past was carefully preserved and widely transcribed, it was inevitable that the Jews should be powerfully influenced by these examples. Furthermore, the teachers of the race, prophets and priests alike, prevented by the destruction of the temple from employing their former oral and symbolic methods of instruction, resorted, as did the priest Ezekiel, to the pen. Thus the religious thought and devotion of the race began to find expression in its literature.

The incentives to collect the earlier writings of the priests and prophets were also exceedingly strong, for the experiences and institutions of their past, together with their hopes for the future, were the two main forces that now held together the Jewish race. Fortunately, the more intelligent leaders realized, even before 586 B.C., that the final catastrophe was practically certain, and therefore prepared for it in advance. The decade between the first and second captivities also gave them an opportunity to collect the more important writings of their earlier prophetic and priestly teachers, while the Judean state was still intact and while these earlier writings could be readily consulted. II. The Literary Activity of the Babylonian Period. The literary work of this period took three distinct forms: (1) The collection, compilation, and editing of earlier historical writings. It was probably during this period that the narratives of Judges, of Samuel, and Kings, which carried the history down into the exile itself, received their final revision. (2) Earlier writings were revised or supplemented so as to adapt them to the new and different conditions. Thus the sermons of the pre-exilic prophets, as for example those of Amos and Isaiah, were then revised and supplemented at many points. These earlier prophets had predicted doom and destruction for their nation; but now that their predictions had been realized what was needed was a message of comfort and promise. The fulfilment of their earlier predictions had established their authority in the minds of the people. The purpose of the later editors was evidently to put in the mouth of these earlier prophets what they probably would have said had they been present to speak at the later day to their discouraged and disconsolate countrymen. Studied in the light of these two fundamentally different points of view, the glaring inconsistencies which appear in the prophetic books are fully explained and the consistency of the earlier prophets vindicated.

The third form of literary activity is represented by the writings of Ezekiel. With the authority of a prophet, he dealt directly with the problem of his day, and the greater part of his book consists of the records of his prophetic addresses or of epistles which he sent to his scattered fellow-countrymen, even as Jeremiah wrote from Judah a letter to the distant exiles in Babylon. His new constitution for the restored Jewish state was also based on earlier customs and laws, but was adapted to the new needs of the changed situation. He was not the only one to undertake this task. Other priests gathered earlier groups of oral laws and put in written form the customs and traditions of the pre-exilic temple. At the same time they modified these earlier customs so as to correct the evils which past experience had revealed.

III. The Holiness Code. The chief product of the literary activity of the earlier part of the exile is the collection of laws found in the seventeenth to the twenty-sixth chapters of Leviticus. Because of its strong emphasis on the holiness of Jehovah and on the necessity that he be worshipped by a people both ceremonially and morally holy, it is now commonly designated as the Holiness Code. In theme, in point of view, in purpose, and in literary form it has many close points of contact with the writings of Ezekiel. In its original unity it evidently came from the period and circle of thought in which the great priest-prophet lived. His sermons, however, suggest that he was acquainted with its main teachings. In distinguishing sharply between the Jerusalem priests and the ministering Levites, and in prohibiting the marriage of a priest with a widow, Ezekiel shows that his work represented a slightly later stage in the development of Israel's religious standards. The most probable date, therefore, for the Holiness Code is the decade between the first and second captivity (597-586 B.C.).

Like every ancient lawbook the Holiness Code contains many laws and regulations which evidently come from a much earlier period in Israel's history. Some of its enactments are very similar to those of the primitive codes of Exodus 21-23. In spirit it is closely related to the book of Deuteronomy. It also reproduces many of the laws found in this earlier code. Both codes represent the fruitage of the teaching of the pre-exilic prophets and priests. Each contains ceremonial, civil, and moral laws; but the emphasis on the ritual is more pronounced in the Holiness Code. It consists of ten or eleven distinct groups of laws. In Leviticus 18 and 19 are found certain short decalogues. They probably represent the united efforts of the Judean prophets and priests during the Assyrian period to inculcate the true principles of justice, service, and worship in the minds of the people. Some of the laws in these earlier decalogues are the noblest examples of Old Testament legislation:

DUTIES TO OTHERS

[Sidenote: Kindness to the needy]
I. Thou shalt not wholly reap the corners of thy fields.
II. Thou shalt not gather the gleanings of thy harvest.
III. Thou shalt not glean thy vineyard.
IV. Thou shalt not gather the fallen fruit of thy vineyard.
V. Thou shalt leave them for the poor and the resident alien.

[Sidenote: Honesty in business relations]
VI. Ye shall not steal.
VII. Ye shall do no injustice, in measures of length, weight or of
quantity.
VIII. Ye shall not deal falsely with one another.
IX. Ye shall not lie to one another.
X. Ye shall not swear falsely by my name.

JUSTICE TO ALL MEN

[Sidenote: Toward dependents]
I. Thou shalt not oppress thy neighbor.
II. Thou shalt not rob thy neighbor.
III. The wages of a hired servant shall not remain with thee all night
until the morning.
IV. Thou shalt not curse the deaf.
V. Thou shalt not put a stumbling-block before the blind.

[Sidenote: Toward equals]
VI. Thou shalt not do injustice in rendering a judicial decision.
VII. Thou shalt not show partiality to the poor.
VIII. Thou shalt not have undue consideration for the powerful.
IX. Thou shalt not go about as a tale-bearer among thy people.
X. Thou shalt not seek the blood of thy neighbor [by bearing false
testimony in court].

ATTITUDE TOWARD OTHERS

[Sidenote: In the heart]
I. Thou shalt not hate thy fellow-countryman in thy heart.
II. Thou shalt warn thy neighbor and not incur sin on his account.
III. Thou shalt not take vengeance.
IV. Thou shalt not bear a grudge against the members of thy race.
V. Thou shalt love thy neighbor as thyself.

IV. The Liberation of Jehoiachin and the Hopes of the Jews. The liberation of Jehoiachin, the grandson of Josiah, from the Babylonian prison where he had been confined since the first capture of Jerusalem was the one event in the Babylonian period deemed worthy of record by the biblical historians. The occasion was the accession of Nebuchadrezzar's son Evil-merodach (Babylonian, Amil-Marduk). The act possessed little political importance, for the Jews were helpless in the hands of their Babylonian masters; but it evidently aroused the hopes of the exiles, and especially that type of hope which centred in the house of David.

Ezekiel, in his ideal programme, assigned to the Davidic prince only minor duties in connection with the temple, and transferred the chief authority to the high priest and his attendants. But it is evident that Ezekiel did not fully voice the hopes of the majority of the exiles. The late passage in II Samuel 7:16, which contains the promise to David:

Thy house and kingdom shall always stand firm before me,
Thy throne shall be established forever,

expresses the prevailing belief in the days immediately preceding the exile. The national hopes which looked to the descendants of the house of David for fulfilment were inevitably modified, however, by the experiences of the exile and strengthened by the liberation of Jehoiachin. The rule of such kings as Manasseh and Jehoiakim had revealed the overwhelming evils that unworthy rulers, even though of the house of David, could bring upon their subjects. Josiah's reign, on the other hand, established new and higher standards. The noble ethical and social ideals of Amos, Hosea, and Isaiah had not wholly failed to awaken a response.

All of these varied influences are traceable in the two prophecies found in Isaiah 9:1-7 and 11:1-10. Embodying as they do many of the social principles for which Isaiah contended, it was natural that these anonymous writings should afterward be attributed to that great statesman-prophet. Jehovah, however, was the one supreme king whom Isaiah acknowledged; and it was difficult to find in his strenuous life a logical or historical setting for these kingly oracles. They also imply that the royal house of Judah had been struck down, and that the new king is to rise out of a background of gloom and is to inaugurate an entirely new era. The character and rule of this king of popular hopes reflect many of the traits of David and Josiah; but his aims and methods are in accord with the moral and social standards of the great pre-exilic prophets. They portray a temporal ruler; but the spirit which actuates him and the principles which guide him are noble and unselfish. As subsequent history clearly shows, the prophet or prophets who painted these portraits apparently hoped that a son or grandson of Jehoiachin would realize them. It is exceedingly probable in the light of the later predictions of Haggai and Zechariah (Sections XCIV, XCV) that these prophecies were written not long after the birth of Zerubbabel. The kingdom over which he was to rule and to which he was to bring perfect justice and peace was the prophetic counterpart of Ezekiel's priestly plan of the restored and redeemed community. The ethical ideals thus concretely set forth were never fully realized in Israel's troubled history; but they remain as valid and commanding to-day as they were far back in the Babylonian period. The abolition of all the insignia of war, the high sense of official responsibility, the protection of the weak by the strong, and the reign of perfect peace and harmony throughout all the earth are the goals for which all earnest, consecrated souls in every age and race are striving. It is natural and proper that the Christian Church should see in Jesus the fullest and truest realization of these ancient kingly ideals.

V. The Rule of Nabonidus. The successors of Nebuchadrezzar proved weak and inefficient. His dissolute son, Amil-Marduk, was soon murdered by his brother-in-law Nergalsharuzur (Gk. Neriglissar). This ruler is probably the Nergal-sharezer of Jeremiah 39:3 who directed the final capture and destruction of Jerusalem in 586 B.C. After reigning four years he died, leaving the Babylonian empire to his young son, who soon fell a victim to a conspiracy of his nobles. They placed on the throne a certain Nabuna'id, who is known to the Greek historians as Nabonidus. He appeared to be more interested in excavating ancient ruins and in rebuilding old temples than in ruling his subjects. By his arbitrary religious policy and his neglect of the popular gods of the Babylonians, he completely alienated the loyalty of his people. During the latter part of his reign, which extended from 555 to 538 B.C., he left the government largely in charge of his son Belsharuzur, the Belshazzar of the story in Daniel.

VI. Rise and Conquests of Cyrus. While the Babylonian empire was sinking into decay, the Median kingdom on the north and east experienced a sweeping revolution. Its cause was the discontent of the older Median population under the rule of the more barbarous Umman-Manda. These later Scythian conquerors had, under their king Cyaxares, broken the power of Assyria and fallen heir to its eastern territory. The older elements found a leader in Cyrus, the king of Anshan, a little state among the mountains of Elam, northeast of Babylonia. From contemporary inscriptions it appears that the followers of Astyages, who succeeded Cyaxares to the Median throne, rebelled against their king and delivered him over into the hands of Cyrus. As soon as Cyrus became master of the Median Empire, he proved an able commander, a skilful politician, and a wise statesman. Recognizing that he could hold in control the diverse and turbulent elements in his heterogeneous kingdom only as he kept them actively occupied, he at once entered upon a series of campaigns which in the end left him undisputed master of southwestern Asia. In 547 B.C., two years after he became king of Media, he crossed the Tigris and conquered Mesopotamia, which had been held for a time by the Babylonians, Apparently he did not assume the title King of Persia until 546. Appreciating the great strength of Babylon, he did not at first attempt its capture, but began at once by intrigue to pave the way for its ultimate overthrow. In 545 he set out on a western campaign against Croesus, the king of Lydia, the ancient rival of Media. After a quick and energetic campaign, Sardis, the rich Lydian capital, was captured, and Cyrus was free to advance against the opulent Greek colonies that lay along the eastern shores of the Aegean. These in rapid succession fell into his hands, so that by 538 B.C. he was in a position to advance with a large victorious army against the mistress of the lower Euphrates.

VII. His Capture of Babylon. The campaigns of Cyrus were naturally watched with keen interest by the Jewish exiles in Babylonia. The songs in Isaiah 14, 15, and 21:1-10, and Jeremiah 51:29-31, voice their joyous expectation of Babylon's impending humiliation. In a contemporary inscription Cyrus has given a vivid account of the fall of the capital. Early in October of the year 538 B.C. he assembled a large army on the northern borders of Babylonia. Here a battle was fought in which the Babylonians were completely defeated. The town of Sippar quickly surrendered to Cyrus's general, and two days later the Persian army entered Babylon. The record states that the gates of the mighty city were opened by its inhabitants, and Cyrus and his followers were welcomed as deliverers. King Nabonidus was captured and banished to the distant province of Carmania, northeast of the Persian Gulf. In the words of Cyrus: "Peace he gave the town; peace he proclaimed to all the Babylonians." In the eyes of the conquered, he figured as the champion of their gods, whose images he restored to the capital city. The temples as well as the walls of Babylon were rebuilt, and the king publicly proclaimed himself a devoted worshipper of Marduk and Nebo, the chief gods of the Babylonians. Thus from the first the policy of Cyrus in treating conquered peoples was fundamentally different from that of the Babylonians and Assyrians. They had sought to establish their power by crushing the conquered rather than by furthering their well-being; but Cyrus, by his many acts of clemency, aimed to secure and hold their loyalty.

VIII. His Treatment of Conquered Peoples. Cyrus showed the same wisdom in his treatment of the many petty peoples who had been ground down under the harsh rule of Babylon. In one of his inscriptions he declares: "The gods whose sanctuaries from of old had lain in ruins I brought back again to their dwelling-places and caused them to reside there forever. All of the citizens of these lands I assembled and I restored them to their homes" (Cyrus Cyl., 31, 32). In the light of this statement it is clear that the Jews, in common with other captive peoples, were given full permission to return to their homes and to rebuild their ruined temple. The decree of Cyrus recorded in the Aramaic document preserved in Ezra 6:3-5 is apparently the Jewish version of the general decree which he issued. It is also possible that he aided the vassal peoples in rebuilding their sanctuaries; for such action was in perfect accord with his wise policy. He also intrusted the rulership of different kingdoms as far as possible to native princes. In the Greek book of I Esdras has been preserved a list (which has fallen out of the biblical book of Ezra) of those who availed themselves of Cyrus's permission to return to Palestine. It includes simply the priest Jeshua, or Joshua, the lineal heir of the early Jerusalem priestly line of Zadok, and Zerubbabel, a descendant of the Judean royal family. They doubtless took with them their immediate followers and were probably accompanied by a few exiles whose loyalty impelled them to leave the attractive opportunities in Babylon to face the dangers of the long journey and the greater perils in Palestine.

From Jeremiah 41:5 and Haggai 2:14 it appears that a rude altar had been built on the sacred rock at Jerusalem and that religious services were held on the site of the ruined temple soon after its destruction in 586 B.C. With the gifts brought back by Zerubbabel and his followers, daily sacrifices were probably instituted on the restored altar under the direction of the priest Joshua (cf. Hag. 2:10-14). In the light, however, of the oldest records it is clear that the revival of the Judean community in Palestine was gradual and at first far from glorious. The Jews were a broken-hearted, poverty-stricken, persecuted people, still crushed by the great calamity that had overtaken their nation. The general return of the exiles was only a dream of the future, and, despite the general permission of Cyrus, the temple at Jerusalem still lay in ruins.