To such impracticable ideals, for that age, did this exilic movement of the new religion look, with sober, strenuous, systematic effort for their realization; and therein may we see its intensity of moral life.
VI.
The period of the Restoration, from B.C. 536.
The common notion is that this period of Israel's history was practically a vacuum, and that through five centuries the nation experienced no further development. In reality, it was an exceedingly active period, characterized by most important developments. Politically it was a period of constantly changing influences. Israel was scarcely ever really independent during these centuries. Her changes were the changes from one master to another. But this very subjection aided her intellectual development, as she was thus brought under the direct action of foreign ideas. Her rapid growth of population forced upon her a system of emigration, that drew off her youth to the great centres of the world and established large colonies in every leading city. Israel was never left to settle down again into provincialism, but was stirred by the currents of the great world of thought that poured in upon her from Greece and Egypt, from Rome and the far East. "A cross-fertilization of ideas" was thus carried on by Providence. The result of grafting the richest varieties of thought upon such a sturdy stock could not fail of proving something rare and rich. As was natural from such conditions, the thought of the nation took on new forms. Calm study of nature and man, and rational speculation on the great problems of life displaced impassioned and imaginative thought. Prophecy gave way to philosophy. The sages became the teachers of men. The third class of books in the Old Testament Canon, known by the Jews as the Writings, belong to this period; Proverbs, Ecclesiastes, Esther, Jonah, Daniel, etc. To this period also belongs the Apocrypha, which contains some noble books. These varied writings show, when critically studied, a direct bearing on the problems that we know were occupying the mind of the nation during this period, and illustrate the tendencies working among the people. We thus see, plainly, the growth of the seeds of noble thought which were sown in the national consciousness during the exile, and the growth of the rich germs wafted into Judea from Greece and Egypt.
We can trace the development of the circle of ideas which, later on, crystallized, under the ethical and spiritual force of Jesus into the theology of Christianity. We watch the embryonic stages of this thought-body, which at length awaited only the breathing within it of an informing spirit to issue in a new and noble religion.
Nor was this period of the Restoration merely one of intellectual development, else there would have been no such issue as came at length. It was a period of quiet ethical and spiritual development. No prophet arose, indeed, to quicken Israel, but the ancient prophets still spake from the institutions into which they had breathed somewhat of their spirit, and from the holy books which were read in every synagogue, and learned in every home. The temple worship of this period retained the old forms of sacrifice; but charged them with spiritual significances which are difficult for us to associate with such bloody rites, did we not know how easily the religious spirit adapts itself to any outward ceremonies, and transforms them into its own life. The soul spurns the symbols to which it yet will cling, and soars beyond the poor height to which the laboring wings of ordinance and ritual can carry it. The profound spiritual life which was awakened in the exile flooded these low forms with supernal light. They spoke to men of better sacrifices than the blood of bulls and lambs—of sins slaughtered and fleshly powers consumed, of lives of men offered up in purity to God. They whispered to the soul of the holiness of God, and of His forgiveness as well; and, in their powerlessness to satisfy the spiritual needs suggested by them, they kept men's eyes upon the future, looking for the Prophet greater than Moses, who would surely come from behind the veil with a new word from God. Out of such thoughts and feelings the temple worship drew upon itself a noble service of song, of whose ethical and spiritual beauty we can judge from the temple hymnal. You and I to-day have sung some of the very hymns which those Jews chanted around their brazen altar. Through these psalms of many ages, gathered into a hymnal of unrivalled nobleness, the worship of Israel ascended in the aspirations of the people after purity and righteousness. If the choirs sang of the Shepherd of Israel, it was not merely in the praises of the providential care felt over the chosen people, but in the thankfulness of souls, because of the assurance of His spiritual guidance:
He shall convert my soul,
And bring me forth in the paths of righteousness for His name's sake.
If they chanted the glories of the House of God, it was because thither the tribes came up, with this desire in the hearts of the worshippers:
Like as the hart desireth the water-brooks,
So longeth my soul after thee, O God.
My soul is athirst for God. Yea, even for the living God:
When shall I come to appear before the presence of God?
O send out thy light and thy truth:
Let them lead me;
Let them bring me unto thy holy hill, and to thy tabernacles.
Then will I go up unto the altar of God,
Unto God, the gladness of my joy:
Yea, upon the harp will I praise thee,
O God, my God.
The temple, however, was but a part, and practically a small part, of the institutionalism of religion in this period. This was the era of the scribe rather than of the priest. Ezra came back to Jerusalem with a new treasure, "The Law." Around this sacred book, which soon added to itself the writings of the Prophets, the religious life of the nation really crystallized. To read and expound it, now that "no vision came to the prophets from The Eternal," became the highest office of religion, an office purely ethical and spiritual. In every town of the land the Meeting-house arose, opening its doors upon the Sabbath and on market days, to the villagers, who gathered for a simple service of instruction and devotion. The service began with a short prayer, which was followed by the recitation of some portions of "The Law," setting forth the great beliefs and duties of the Jewish religion—a confession of faith, in other words. After this came the long prayer, which, in later times, became liturgical; and then the reading of the lesson for the day from "The Law," with its interpretation, when Hebrew had become a dead language. Then followed a reading from the Prophecies, and a homily or sermon based upon the passage read. In their synagogues the Jews worshipped much as we are doing in this church to-day.