[Sidenote: (Jos. Ant. XI, 8:2a-c)] The elders of Jerusalem, complaining loudly that the brother of Jaddua, the high priest, though married to a foreigner, was sharing with him the high priesthood, took sides against Jaddua; for they regarded this man's marriage as an encouragement to those who were eager to transgress by marrying foreign wives and that this would be the beginning of a closer association with foreigners. Therefore they commanded Manasseh to divorce his wife or else not to approach the altar. The high priest himself joined with the people in their indignation and drove his brother from the altar.
[Sidenote: (Jos. Ant. XI, 8:2d-g)] Then Manasseh went to his father-in-law, Sanballat, and told him that, although he loved his daughter, Nicaso, he was not willing to be deprived on her account of his priestly dignity, since it was the greatest dignity in their nation and had always continued in the same family. Thereupon Sanballat promised him not only to preserve for him the honor of his priesthood but also to procure for him the power and dignity of a high priest and to make him governor of all the places which he himself ruled, if he would retain his daughter as his wife. He also told him that he would build him a temple like that at Jerusalem upon Mount Gerizim, which is the highest of all the mountains in Samaria. Moreover he promised that he would do this with the approval of Darius, the king. Manasseh, being elated with these promises, remained with Sanballat, thinking that he would gain a high priesthood as the gift from Darius, for Sanballat was then well advanced in years. Now there was a great disturbance among the people of Jerusalem because many of the priests and Levites were entangled in such marriages, for they all revolted to Manasseh, and Sanballat offered them money and distributed among them land for cultivation and dwelling places also. He did all this in order in every way to gratify his son-in-law.
I. Prosperity of the Judean Community. Behind their restored walls the Jews of Jerusalem enjoyed a sense of security and peace that had not been theirs since the days of Josiah. At last they were free to develop the limited resources of little Judah and gradually to extend their territory northwestward over the fertile plain of Sharon. At the most their numbers and territory were small. The memories of their glorious past and their hopes for the future were their chief inspiration. The belief that in supporting faithfully the service of the temple and in conforming to the definite demands of the ritual they were winning Jehovah's favor was to them an unfailing source of comfort and thankfulness. In the rich services of the temple and in the contemplation of Jehovah's character and deeds they found true joy. These feelings are expressed in certain of the psalms, as, for example, Psalm 36, which probably comes from this period. In their weakness they looked up in confidence and gratitude to Jehovah who ruled supreme in the heavens, and who was able and eager to preserve those who "put their trust in the shadow of his wings." Their one prayer was that his loving-kindness would continue to protect them.
II. The Growth of the Psalter. Nehemiah's work apparently gave an impulse not only to the development of the law and the temple ritual, but also inspired poets to voice their own feelings and those of the community in certain of the psalms now found in the Psalter. It also encouraged them to collect the earlier religious songs of their race. The result of their work is the first edition of the Hebrew Psalter. In its present form the Psalter, like the Pentateuch, is divided into five books with a general introduction consisting of Psalms 1 and 2 and a concluding doxology (Ps. 150). At the end of each of these divisions are shorter doxologies or brief epilogues (e.g., 41:13 72:19 89:52 106:48). The Psalter itself is a library containing a great variety of poems written at different periods, from many different points of view and by many different poets. Like the Priestly Code and the book of Proverbs, it consists of a collection of smaller collections. Thus many psalms in the first half of the Psalter are repeated wholly or in part in later psalms. Psalm 14, for example, is identical with Psalm 73, except that in 14 Jehovah is used as the designation of the Deity and in 73 Elohim (or God).
The problem of determining the date of the individual psalms and of the different collections is exceedingly difficult, both because the superscriptions were clearly added by later editors who thought thereby to connect the psalm with an earlier writer or historic incident, and because the psalms themselves contain few historical allusions. A great majority of them reflect the teachings of the pre-exilic prophets or, like the book of Proverbs, come from the lips of the sages and deal with universal human problems. Some were written by priests or Levites for use in connection with the song service of the temple. Because of this timeless quality, however, an appreciation of them does not depend upon an exact knowledge of their authorship or historical background. It is possible that a few of the psalms in the first part of the Psalter come from the pre-exilic period, but the great majority reflect the problems, the hopes, the fears, and the trials of the faithful who lived under the shadow of the second temple. While the superscriptions clearly do not come from the original psalmists themselves, they do record the conclusions of the editors who made the earliest collections. The oft-recurring title "Psalm to David" either means that by the editor it was attributed to David as the author, or is a general designation of psalms that were recognized to be comparatively early. The two great Davidic collections, 3-41 and 51-72, were apparently collected not long after the rebuilding of the walls of Jerusalem. They are deeply influenced by the inspiring teachings of the II Isaiah. They are remarkably free from that ceremonialism which became a powerful force in Judaism during the last century of the Persian rule. Psalm 51:16, 17, for example, echoes the noble ethical teachings of the great prophets:
Thou desirest not sacrifice, else would I give it,
Thou delightest not in burnt offering,
The sacrifice of God is a broken heart,
A broken and a contrite heart, O God, thou wilt not despise.
They represent, therefore, the oldest edition of the Psalter and the songs which were probably sung by the temple singers and the people as they went up to the temple on the great feast days during the closing years of the Persian period.
III. The Prophecy of Joel. For a brief moment the clear light of contemporary prophecy is turned upon the Judean community by the little book of Joel. The immediate occasion was the invasion of a great swarm of locusts which swept into Judea either from the desert or from the mountains in the north. It contains in 3:6 the first Old Testament reference to the Greeks. From 3:2 it is evident that the Jewish race has already been widely scattered. In 3:2 the hope is expressed that the time will soon come when strangers shall no longer pass through Jerusalem. The temple, however, and the city walls (2:9) have already been rebuilt, indicating that the prophecy followed the work of Nehemiah. The priests are exceedingly prominent in the life of the community, and Joel, though a prophet, places great emphasis upon the importance of the ritual. When the community is threatened by the swarms of locusts, whose advance he describes with dramatic imagery, he calls upon the people to sanctify a fast and to summon an assembly, and commands the priests to cry aloud to Jehovah for deliverance.
IV. Hopes of the Jews. In his prophecy Joel has given a very complete description of the hopes which the people entertained regarding the coming day of Jehovah. It is the same day of Jehovah that Zephaniah described (Section LXXXI:v) and yet the portrait is very different. A divine judgment is to be pronounced, not upon Jehovah's people, but upon their foes. Here Joel reveals the influence of Ezekiel's graphic descriptions found in the thirty-eighth and thirty-ninth chapters of his prophecy. Vividly he describes the advance of Israel's hereditary foes. With Full panoply of war they are pictured as advancing to the Valley of Jehoshaphat, the valley of judgment (popularly identified with the Kidron), where Jehovah is to pass sentence upon them. Then suddenly, as the harvester puts the sickle in the grain, they shall be cut down and utterly destroyed. Also in the prophet's imagination above this carnage rises Jerusalem, an impregnable fortress for the people of Israel, holy and no longer polluted by the presence of heathen invaders. Peace and prosperity shall then be the lot of Jehovah's people. Above all he will pour out his purifying, enlightening spirit upon all classes, so that young and old, slave and free, shall be inspired by the consciousness of his message and presence in their hearts.
V. Rule of the High Priests. The few facts that have been preserved regarding the external history of the Judean community during the last century of the Persian rule are in striking contrast to the inner life and hopes of the people. At their head were the high priests, whose names we know, Eliashib, Johanan, and Jaddua. They constituted a hereditary aristocracy intrenched in the temple, which controlled not only the religious but also the civil life of the Jews. Like all hierarchies it lacked the corrective influence of a superior civil authority. The one safeguard of popular liberties, however, was the written law, which was fast becoming the absolute authority in the life of the community. To it the people could appeal even against the decisions of the priests. It therefore kept alive that inherited democratic spirit which had been the priceless possession of Israel through all its history.