But the claims of the usurper to his blood-stained throne were not

universally acknowledged. Half the people sided with him, and half with

another aspirant, TIBNI the son of Ginath (1 K. xvi. 21). For 5 years

the latter reigned as rival king, and the land was desolated with civil

discord. At length the faction of OMRI prevailed, and Tibni dying,

he became sole king of Israel, and founder of its third dynasty. For

6 years he made Tirzah, though now in ruins, his capital, and then

in spite of its proverbial beauty (Cant. vi. 4) determined to remove

his residence elsewhere. About 6 miles north-west of Shechem was “an

oval-shaped isolated hill, rising by successive terraces 600 feet above

the surrounding plateau, and combining in union not elsewhere found in

Palestine, strength, beauty, and fertility.” This hill Omri purchased

of Shemer, its owner, for two talents of silver, and on its “long

flat top” built a city, which instead of naming after himself, he

called after the name of its owner _Shomrôn_, “the city of Shemer,”

afterwards corrupted into the Chaldee _Shemrin_, and thence into the

Greek _Samaria_[351]. In his new capital Omri reigned 6 years more. A

vigorous and unscrupulous ruler, he did evil in the eyes of the Lord

more than all his predecessors on the throne. He not only courted an

alliance with Benhadad I. and surrendered to him some border towns (1 K.

xx. 34), and admitted a resident Syrian embassy[352] into Samaria, but

gave his son and successor AHAB in marriage to JEZEBEL, the daughter of

Ethbaal, king of Zidon (1 K. xvi. 31), thus introducing the worship of

Baal as the recognised religion of his kingdom.

KINGDOMS OF JUDAH AND ISRAEL.

PART II.

_Period of mutual alliance, and hostility to Syria._

CHAPTER I.

_REIGN OF AHAB. ERA OF ELIJAH._

1 KINGS XVII.–XIX. 2 CHR. XVII. B.C. 918–915.

THE first act of JEHOSHAPHAT, who succeeded Asa on the throne of Judah,

was to fortify and garrison the fenced cities in his dominions, as well

as the towns in Ephraim, which his father had captured (2 Chr. xvii. 2).

With much zeal for the national faith he next endeavoured to put down

the high places and groves, and sent a commission of princes, priests,

and Levites to traverse the various towns, and instruct the people

out of the Book of the Law (2 Chr. xvii. 6–9). His pious zeal did not

go unrewarded. _The Lord established the kingdom in his hand_, and

gave him peace round about. Not only his own subjects, but even the

Philistines and Arabians brought him tribute (2 Chr. xvii. 5, 11),

which enabled him to build castles and store-cities in Judah, and

maintain a large standing army (2 Chr. xvii. 12–19).

Meanwhile, very different scenes were enacted in the rival kingdom of

Israel.

Ithobalus or Ethbaal[353], the father of Ahab’s queen, had once been a

priest of the Phœnician goddess Astarte, and had usurped the throne of

his brother Phalles[354]. Jezebel inherited the spirit of her father,

and quickly acquired the most unbounded influence over her weak-minded

husband, so that he became a mere puppet in her hands. The first effect

of her influence was the establishment of the worship of Baal on the

most extensive scale. Near the palace at Samaria rose a temple in

honour of this Phœnician deity, and an oracular grove, while 450 of

the prophets of Baal, and 400 of Astarte, were supported at the queen’s

table (1 K. xvi. 31, 32, xviii. 19). She also resolved that a worship,

now formally legalized, should be forcibly imposed on her husband’s

subjects, and so great was her severity towards the prophets of

Jehovah, that they were constrained to conceal themselves in caves,

and there eke out a precarious existence (1 K. xviii. 13). While she

thus persecuted the servants of Jehovah, her yielding husband occupied

himself chiefly with indulging a taste for splendid architecture. He

erected several cities, and built an ivory palace; and while Samaria

remained his capital, sought another Tirzah in the beautiful city of

Jezreel, the very name of which, _the seed-plot of God_, indicates the

fertility of the neighbourhood[355].

In this crisis of the Israelitish kingdom came forth, sudden as the

lightning, alarming as the thunder, one of the most remarkable men

that Israel ever produced. From the wooded uplands across the Jordan,

“from the country of the rude soldier-judge Jephthah[356],” clad in the

austere garb of the prophets, consisting of a girdle of skin round his

loins, and a sheep-skin “mantle,” his “hair long and thick, and hanging

down his back” (2 K. i. 8), appeared in the palace of Ahab, _Elijah the

Tishbite, of the inhabitants of Gilead_. Without a word of comment or

introduction, he announced in the name of that God, whom the monarch

had insulted, a speedy and awful judgment. _As the Lord God of Israel

liveth, said he, there shall be neither dew nor rain these years but

according to my word[357]._ Having thus boldly delivered his message,

he fled for his life to the brook or torrent-bed of the Cherith, either

amongst his own native hills, or on the west of Jordan and nearer to

Samaria. Here he was for some time miraculously supported by ravens,

which _brought him bread and flesh in the morning, and bread and flesh

in the evening_, while he drank of the water of the brook (1 K. xvii.

1–7).

After a while the slender streamlet was dried up. Guided by the Divine

direction the prophet now repaired to Zarephath or Sarepta (Lk. iv.

25–29), a Phœnician village on the sea-shore between Tyre and Sidon,

and in the very midst of Phœnician heathenism. As he drew nigh the

place he met the widow, with whom he was to lodge, gathering sticks.

Though she was so poverty-stricken, that she had but a handful of

meal in a barrel, and a little oil in a cruse, and the sticks she was

gathering were to make a last meal for her child and herself before

they died, he yet bade her make a little cake for him first, and

assured her that the barrel of meal should not waste, nor the cruse

of oil fail, till the rain returned. Strong in faith, the woman did as

he bade her, and found his words true. For a full year (1 K. xvii. 15,

_margin_) she and her house did eat, nor did their supplies fail. But

before long a sore trouble visited her home. Her son sickened, and

seemed at the point of death. In the agony of her grief she imputed

this trial to the presence of the mysterious prophet. But Elijah

took the boy up to his chamber, and laid him on his own bed; then he

stretched himself three times upon him, and cried mightily to the Lord

that his life might be restored to him. His prayer was heard; _the

soul of the child came into him again, and he revived_, and the prophet

restored him to his mother, who was now convinced that her guest was

a man of God, and _that the word of the Lord in his mouth was truth_

(1 K. xvii. 8–24).

Meanwhile, the kingdom of Israel was suffering the most grievous

extremities from the prolonged drought. The earth lay cracked and

parched and barren. Sheep, cattle, horses, perished from want of

water, and from the failure of the crops. So great was the destitution,

that Ahab left his luxurious palace at Samaria, and divided with

Obadiah――his chief domestic officer, and who, at the peril of his life,

remained faithful in his allegiance to Jehovah――the duty of examining

every spring and “nook of the most shaded torrent-bed” to discover

any sign of herbage, wherewith to _save the horses and mules alive,

that they might not lose all the beasts_. While, then, Ahab went one

way by himself, and Obadiah went another way by himself, suddenly the

latter discerned the prophet standing in the midst of the path. At the

Divine command Elijah had left his retreat at Zarephath, and now bade

the minister of Ahab announce to his master his own return. At first

Obadiah demurred. He feared lest, while he had gone on this mission,

the Spirit of the Lord might summon the prophet in some other direction,

and the king would slay him in his disappointment. But Elijah reassured

him, and he went and told Ahab, and Ahab went to meet the servant

of Jehovah. Few but pointed were the prophet’s words, when he was

confronted with the weak woman-governed king. After sternly denouncing

his idolatries, he commanded him to summon instantly to the top of

Carmel[358] the 450 prophets of Baal, and the 400 prophets of Ashtaroth.

Awed by the bearing of the seer, the monarch dared not disobey, and

the prophets, followed by a large concourse of people, repaired to the

appointed spot, at the extreme eastern point of the long Carmel range,

“commanding the last view of the sea behind, and the first view of the

great plain in front[359].”

It was the crisis in the history of the Ten Tribes. On that day it

was to be proved, once for all, who was supreme, Baal or Jehovah. With

his one attendant Elijah proceeded to the Place of Controversy, and

proposed to the assembled multitudes a decisive test. Let two bullocks

be chosen; let one of them be slain by the priests of Baal, and cut in

pieces; let these be laid upon an altar, with no fire under; let them

then call upon the name of their gods, and _the God that answered by

fire let him be God_. The challenge was accepted. The altar was built;

the victim slain; the pieces laid in order; and the priests of Baal

commenced their incantations. _But there was no voice, neither any that

answered._ Morning passed, and noon came, and still there was no reply.

Meanwhile Elijah suggested to them that they should _cry aloud, for_,

said he, with cutting irony, _he is a god; either he meditateth, or he

is pursuing, or peradventure he sleepeth, and must be awaked_. Stung to

the quick, the priests redoubled their invocations. They cried aloud,

_they cut themselves, after their manner, with knives and lancets, till

the blood gushed out upon them_. But prayers, cries, lacerations were

each and all in vain (1 K. xviii. 1–30).

The hour for the evening-sacrifice now drew near, and Elijah bade the

people approach, and with twelve stones, according to the number of the

tribes of Jacob, repaired an ancient altar on the mountain-top, which

Jezebel probably had caused to be thrown down. Round about it he next

caused a trench to be dug, and having slain his victim, laid it upon

the altar. Then once, twice, and yet again he caused victim and altar

to be drenched with water[360], till it filled even the trench. This

done, the solitary prophet poured forth his whole soul to the God of

Abraham, of Isaac, and of Israel, praying Him that He would that day

prove that He was indeed the Lord, and that he himself had done all

these things at His word. His prayer was answered. The Fire of the

Lord descended, and consumed the _burnt-sacrifice and the wood, and

the stones and the dust, and licked up even the water that was in the

trench_. The effect on the people was profound. Falling on their faces

to the earth, they with one accord confessed, _Jehovah, He is the God;

Jehovah, He is the God_ (1 K. xviii. 30–39).

It was the moment for still more decisive measures. Elijah had _bowed

the hearts of the people as one man. Take the prophets of Baal_, he

cried, _let not one of them escape_; and down the steep sides of the

mountain they were brought to the level plain below[361], where flowed

the Kishon. There these troublers of the nation’s peace were slain, and

this stern act of duty done, the prophet bade the king accompany him up

the mountain to join in a sacrificial feast. Then, while Ahab ate and

drank, he himself ascended to a higher level, and on the bare ground,

with his face between his knees, remained wrapt in prayer, having

bidden his servant ascend yet higher, and look towards the blue waters

of the Mediterranean Sea. Six times he came back to his master with

the announcement that he could see nothing. But the seventh time he

returned, saying, _Behold, there ariseth a little cloud out of the sea,

like a man’s hand_. It was the long-desired sign, “the first that had

for days and months passed across the heavens,” telling of the coming

rain. Instantly the prophet bade the king descend the mountain, prepare

his chariot, and make for his palace. The king obeyed, and meantime the

little cloud had grown and overcast the whole evening sky. Soon a wind

arose and shook the forests of Carmel, and the welcome rain poured down

in torrents. Across the bed of the Kishon Ahab urged his chariot along

the road to Jezreel, while Elijah, girding up his loins and tightening

his hairy mantle about him, ran before the chariot of his sovereign at

least 16 miles to the entrance of the city[362].

Thus far the triumph of the Prophet was complete. But now, when victory

seemed to be in the hollow of his hand, at the most critical moment of

his life, his courage failed him. Jezebel, informed of what had taken

place on Carmel, sent a messenger threatening him with certain death,

and Elijah, who had boldly defied multitudes on Carmel, fled before

the face of a woman, in a southerly direction towards Beer-sheba. There

he left his attendant, and went alone a day’s journey into the waste

uninhabited country, which borders on the south of Palestine. Wearied,

disappointed, he requested that he might die, and flinging himself

under a juniper-tree[363] fell asleep. Presently an angel awoke him,

and pointing to a cake baked on the coals, and a cruse of water, bade

him refresh himself, and in the strength of that meat go still further

southward, to Horeb the Mount of God.

Arrived there, he remained at least one night in one of the caverns of

the awful mountain-range, and in the morning heard the word of the Lord

enquiring, _What doest thou here, Elijah?_ In reply, the prophet urged

his eminent services for the cause of Jehovah. The children of Israel

had forsaken the covenant, thrown down the Lord’s altars, and slain the

prophets with the sword, he alone was left, and they sought his life

to take it away. In this dejected, murmuring mood he was not fit to

discharge the duties of his office. The Lord, therefore, bade him leave

his cave, and stand before Him face to face upon the mountain, while

He passed by “in all the terror of His most appalling manifestations.”

First, a mighty rushing wind rent the solid mountain, and brake in

pieces the cliffs of Sinai, _but the Lord was not in the wind_. Then an

earthquake shook the rocks, and the mountain trembled with the crash,

_but the Lord was not in the earthquake_. Then a fire blazed forth, and

burned with a consuming heat, _but the Lord was not in the fire_. Then

all was quiet; the convulsion of nature was hushed; and presently there

came _a still, small, Voice_, and as Elijah listened, his face wrapped

in his mantle, he learnt that there was yet something left for him to

do, that he was not the only instrument the Lord could employ. He was

to return, and anoint HAZAEL king over Syria, JEHU the son of Nimshi

king of Israel, and ELISHA of Abel-meholah as his successor in the

prophetical office; and whereas he had complained that he was the only

faithful servant of Jehovah, he now learnt that the Lord had left him

7000 in Israel, _all the knees which had not bowed unto Baal, and every

mouth which had not kissed him_ (1 K. xix. 1–18).

CHAPTER II.

_WARS OF AHAB AND BENHADAD._

1 KINGS XX. B.C. 901.

OF the three commands thus laid upon him, Elijah straightway proceeded

to execute the last. From Horeb he journeyed to Abel-meholah[364]

(_the Meadow of the Dance_), in the northern part of the Jordan valley.

Here he met ELISHA, the son of Shaphat, apparently a man of substance,

plowing with twelve yoke of oxen before him and he with the twelfth.

Casting his well-known mantle upon him, the prophet by this symbolic

action claimed him as his son, and called him to follow him. Lingering

only to bid farewell to his father and mother, and to celebrate a

parting feast with his people, Elisha arose and hurried after the great

Prophet, and became henceforth his constant attendant.

Meantime Ahab, while he retained Samaria as the capital of his kingdom,

adorned with a palace and park the beautiful city of Jezreel, in the

Esdraelon plain. But ere long this and other instances of his passion

for splendid architecture received a rude check. At the head of a large

army and aided by 32 vassal kings, Benhadad II., king of Syria[365],

laid siege to Samaria. While this was in progress, with true Oriental

haughtiness he made a formal demand of all the silver and gold, the

wives, and children belonging to his enemy. Hoping to disarm hostility,

the servile Ahab replied by a promise of faithful vassalage to the

lord of Syria. But Benhadad, emboldened by this weak compliance, sent

ambassadors with the announcement that on the following day he should

enforce his demand by an actual search of Ahab’s palace. Even the

king of Israel was stung to the quick by this insulting message, and

summoning all the elders of his kingdom he laid the matter before

them. It was resolved to defend Samaria at all risks, and Benhadad

was informed that his demand could not be entertained. On receiving

this reply, the king of Syria sent another message to declare his

intention of laying Samaria level with the ground. _Tell him_, rejoined

Ahab, _Let not him that girdeth on his armour boast himself as he that

putteth it off_, a spirited reply, which filled Benhadad with rage, and

he ordered preparations to be made for an instant assault.

At this juncture a prophet stood forth, and assured Ahab of a

complete victory over the vast host of his enemy, which should be

achieved by a mere handful of men. In accordance with his suggestion,

the king thereupon numbered the 232 attendants on the “princes of the

provinces[366],” and prepared to send them against the Syrian camp,

while 7,000 of the regular troops followed behind. The little band left

the gates of Samaria and proceeded towards the _pavilions_, or rather

“the tents and booths of branches, boughs, and brushwood, which were

erected for the Syrian chiefs in the camp, as they are still erected

for the Turkish pashas and agas in their expeditions[367].” Though it

was only high noon, Benhadad with his vassal chiefs was carousing over

his wine-cups. But he no sooner heard of the approach of the little

band from the city, than with drunken insolence he ordered that they

should be taken alive, whether they came for peace or war. The force,

however, sent to execute this order found it no easy one, for the 232

“princes of the provinces” offered a strenuous resistance, and struck

down all who opposed them. This, and the sight of the 7,000 following

behind, filled the Syrian host with a sudden panic, and they fled

precipitately, headed by Benhadad himself on a fleet horse, and pursued

by the victorious Israelites, who inflicted upon them a great slaughter

(1 K. xx. 1–22).

Thus Samaria was delivered. But the same prophet, who had predicted

the victory, now warned Ahab to be on his guard, for with the return

of spring the enemy would renew the invasion, which duly came to pass.

Annoyed at their late humbling defeat, the Syrians had concluded that

it was owing to the fact that they had attacked in a hilly region a

people, whose gods _were gods of the hills_[368]. They now resolved

to fight in a more level region, and in place of the vassal kings,

who probably had been the first to fly in the late battle, they had

substituted captains, and mustered an army as large as the last.

Accordingly, at the season named by the prophet, they advanced with

a vast host to Aphek[369], a town in the level country, east of the

Jordan, on the military road from Syria to Israel. Hither the army of

Ahab went forth to meet them, and encamped, appearing _like two little

flocks of kids_ in comparison of their formidable foes, who filled

the country round. But again a prophet appeared to encourage Ahab, and

assure him of a second victory. The Syrians had imagined Jehovah to be

merely a god of the _hills_, they should know that he was a god also of

the _valleys_ (1 K. xx. 28).

For seven days the two armies confronted one another, and then the

battle was joined. The Syrians were utterly routed, and fled in

confusion to Aphek, resolved there to make a stand. But the wall of

the town, in consequence probably of a sudden earthquake, fell with a

terrible crash and buried upwards of 27,000 in the ruins[370]. Benhadad

himself with his immediate attendants escaped, and was advised by

them to throw himself on the mercy of the conqueror. They proposed to

go forth with sackcloth on their loins and ropes on their heads, and

plead for their lives. Mounted in his chariot Ahab received the envoys,

enquired after the welfare of his late dreaded enemy, and called him

his _brother_. The word _brother_ revived the courage of the Syrian

ambassadors, and they were presently bidden to return and usher their

master into Ahab’s presence. Benhadad came, and was invited to take his

place in the chariot by the side of his conqueror. Grateful for this

unexpected clemency, he promised to restore to the king of Israel all

the towns his father had taken from the Israelites, and to permit his

subjects to have a quarter in the Syrian capital, similar to that which

Benhadad’s father had obtained in Samaria (1 K. xx. 34).

This impolitic clemency to an unrelenting national foe was sternly

rebuked by one of the sons of the prophets. Having caused himself to be

wounded and disguised with a headband, he awaited Ahab’s coming along

the road, and said, _Thy servant went out into the midst of the late

battle; and, behold, a man turned aside, and brought a man unto me, and

said, Keep this man: if by any means he be missing, then shall thy life

be for his life, or else thou shalt pay a talent of silver; and as thy

servant was busy here and there, he was gone_. Instantly Ahab decided

the matter, and pronounced that he must bear the penalty. On this the

headband was removed, and the king perceived not only that the speaker

was a scholar of the prophets, but understood also the true meaning of

his parable. Because he had spared a man, whom Jehovah had devoted to

utter destruction, the punishment should fall upon him and his people,

which he had failed to execute on Benhadad (1 K. xx. 35–43).

CHAPTER III.

_MURDER OF NABOTH――BATTLE OF RAMOTH-GILEAD._

1 KINGS XXI. XXII. 2 CHR. XVIII. B.C. 898.

SHORTLY after these events an incident occurred, which brought down

upon Ahab and his house an awful doom. Adjoining his palace at Jezreel

was a vineyard belonging to a native of the place named NABOTH. Eagerly

desirous to add the vineyard to his palace grounds and convert it into

a garden of herbs, Ahab proposed to its owner to purchase it, or give

him in exchange another and even a better piece of ground. This Naboth

stoutly refused to do, alleging his unwillingness to part with the

inheritance of his fathers (Lev. xxv. 23; Num. xxxvi. 8). Annoyed at

this rebuff, the king returned to his palace, and in his vexation flung

himself on his bed, turned away his face, and would eat no bread. While

in this mood he was visited by Jezebel, to whom he explained the cause

of his vexation. She instantly resolved to take the matter into her own

hands, and bade her lord trouble himself no more, _she would give him

the vineyard_. Thereupon she wrote a warrant in Ahab’s name, sealed it

with his seal, and sent it to the elders of the city, directing that,

as if on the occasion of some great calamity, a solemn fast should

be proclaimed; that two men should be set up to charge Naboth with

blasphemy against God and the king, and that then he should be stoned

to death (Exod. xxii. 28; Lev. xxiv. 15, 16). It is a striking proof of

the degeneracy of the nation at this period, that the elders of Jezreel

never for one moment scrupled about carrying out this inhuman order.

Naboth was dragged forth, arraigned, condemned, and stoned together

with his sons (See 2 K. ix. 26), and the elders reported to the queen

that the guilt of blasphemy against Jehovah and His anointed had been

avenged[371]. The vineyard had now lapsed to the crown, and Jezebel

bade her lord go down and take possession of it. But on proceeding

thither, the king found himself confronted by no other than the great

Elijah, who in words of utmost sternness denounced the late cruel

murder, and declared the sentence of the Lord. The king and all his

house should share the fate of Jeroboam and of Baasha; his queen should

be eaten by the dogs at the wall of Jezreel, and dogs should lick

up his own blood on the very spot where they had licked up that of

Naboth. Appalled at this awful sentence, Ahab rent his clothes, put on

sackcloth, fasted, and displayed all the signs of a sincere repentance.

Such as it was, it was accepted, and Elijah was bidden to announce

to him that the punishment should not be inflicted during his own

lifetime, but in his son’s days it would surely descend upon his house

(1 K. xxi. 29).

Meanwhile the relations between the rival kingdoms of Israel and

Judah had been more peaceful than at any other period, since they had

parted 60 years before at Shechem. Not only were hostilities laid aside,

but an alliance between the sovereigns was cemented by the marriage

of JEHORAM, son of Jehoshaphat, with ATHALIAH, the daughter of Ahab

and Jezebel. Moreover about the 16th year of his reign, B.C. 898,

the king of Judah went on a visit to the court of Israel. He was

received with every mark of distinction, and Ahab slew sheep and oxen

in abundance for him and his retinue (2 Chr. xviii. 2). During this

visit, the king of Israel took occasion to propose to his ally that

they should undertake an expedition for the purpose of recovering

Ramoth-gilead[372], a strong fastness and the key to an important

district east of Jordan, which Benhadad I. had wrested from Omri.

Jehoshaphat expressed his willingness to take part in the expedition,

but proposed that the will of Jehovah should first be ascertained. For

this purpose Ahab summoned about 400 of the prophets of his kingdom,

who all advised him to go up, and assured him that the Lord would

deliver the place into his hands (1 K. xxii. 6).

But this did not satisfy the king of Judah. He enquired if there was

not a true prophet of Jehovah, at whose mouth they might seek counsel.

Ahab confessed that there was one, MICAIAH, the son of Imlah, but

openly avowed that he hated him, because he never predicted good to

him but only evil[373]. Jehoshaphat, however, overruled the objection,

and Micaiah was summoned from his prison, where he had been confined

by Ahab, probably for some disagreeable prediction. Meanwhile the

two kings, arrayed in their royal robes, sat at the entrance of

Samaria, and the 400 prophets standing before them persisted in their

predictions of success. One of them, Zedekiah, the son of Chenaanah,

even made him horns of iron, and by this symbolic action assured the

kings that they would push the Syrians till they had destroyed them.

But Micaiah had the courage to differ from all. At first, indeed, he

ironically assured the king of success, but, when Ahab adjured him

to speak the truth, he boldly affirmed that the prophets, in whom he

trusted, were all filled with lying spirits, and that he was destined

to fall in the campaign. This outspoken declaration brought down upon

the faithful seer the mockery and scorn of the other prophets, and

still greater severity from Ahab, who ordered him to be sent back to

the city gaol, and there fed on the scantiest fare (1 K. xxii. 27).

Then the two kings set out on the expedition, and on crossing the

Jordan found that Benhadad and his vassal princes were prepared to

contest the possession of Ramoth. On this Ahab, the more surely to ward

off a fate he too clearly divined, disguised himself, while the king

of Judah went into battle in his royal robes. The contest began, and

the 32 captains of Benhadad, acting on instructions they had received,

bent all their efforts to slay Jehoshaphat, whom they mistook for the

king of Israel. But his voice convinced them that he was not the man

they sought, and they desisted from the pursuit. In spite, however, of

his disguise Ahab could not escape his doom. _A certain man drew a bow

at a venture_, and the arrow pierced the joints of his breast-plate.

That the troops might not be discouraged, he was kept up standing in

his chariot till the evening, when he died. From the battle-field the

corpse was then borne to Samaria, and there interred, while the bloody

chariot was washed in the pool[374] of the city, beside which Naboth

and his sons had been murdered. Without a _shepherd_ and without a

_master_, the people were scattered abroad, and returned home defeated

before their enemies, and the words of Elijah (1 K. xxi. 19), and of

Micaiah (xxii. 17) were fulfilled.

CHAPTER IV.

_WARS OF JEHOSHAPHAT――TRANSLATION OF ELIJAH._

2 KINGS I. II. 2 CHR. XIX. XX. B.C. 896.

ON his return from a campaign, in which he had so nearly lost his life,

JEHOSHAPHAT was sternly rebuked by one of the prophets (2 Chr. xix. 2)

for the guilty alliance he had formed with the court of Israel, and

he resolved henceforth to devote himself to the spiritual and temporal

welfare of his own subjects. Accordingly he went on a second personal

tour through his dominions from Beer-sheba to Mount Ephraim, and strove

to reclaim his people to the worship of Jehovah. He also provided for

the better administration of justice; placed judges in all the fenced

cities, and remodelled the tribunals in his capital. He next turned his

attention to foreign commerce, and at Ezion-geber constructed a fleet

for the purpose of trading in gold with Ophir. In this project he was

aided by AHAZIAH, who had succeeded Ahab on the throne of Israel. But

the unfortunate issue of the enterprise determined him to decline the

proposal of his ally, that the attempt should be renewed (2 Chr. xx. 37;

1 K. xxii. 49, 50).

The remainder of his reign was not, however, destined to be peaceful.

A vast host of the people of Moab, Ammon, and Edom invaded his

territory, and encamped at Hazazon-tamar or En-gedi[375]. In his alarm,

Jehoshaphat proclaimed a solemn fast throughout his kingdom, assembled

all Judah together with their wives and their children, and offered up

a pathetic petition for the Divine aid. He had hardly concluded, when

the Spirit of the Lord came upon Jahaziel a Levite, and one of the sons

of Asaph then in attendance at the Temple, commissioning him to assure

the pious king of a victory on the morrow, which he would only need to

stand still and see. A Psalm of thanksgiving[376] was straightway sung,

and on the morrow the army, preceded by choirs of Levites, left the

Holy City, and at about 12 hours’ distance from Jerusalem came to “the

uneven table-land” of Tekoa, _Tekûa_, abounding in hidden caverns,

clefts, and excavations[377], where David and his men had often hidden

during the period of his wanderings. It was not a locality adapted to

the “sons of the desert,” and the ambushments, for which it afforded so

much opportunity, sadly galled their wild hordes, and the children of

Ammon and Moab turned their swords against their allies from Mount Seir,

and then fell upon one another. On reaching the Watch-tower of Tekoa

the warriors of Judah beheld only a mass of dead bodies, and busied

themselves for three days in stripping them of their rich ornaments,

and gathering up the riches and jewels they had flung away in their

hasty flight. Four days afterwards a Psalm of thanksgiving once more

ascended to Jehovah from the valley of Berachah (_blessing_)[378], and

the army of Jehoshaphat returned in triumph to Jerusalem (2 Chr. xx.

26–28).

Meanwhile Ahaziah, during his short and troubled reign over Israel,

began to feel the effects of the late disastrous campaign against

Ramoth-Gilead. The Syrians, now masters of the country East of the

Jordan, cut off all communication between his realm and his vassal

the king of Moab. The latter, therefore, rebelled against Israel, and

refused to send his yearly tribute of 100,000 lambs, and 100,000 rams

(2 K. iii. 4). Before he could take measures for punishing this revolt,

Ahaziah fell through a lattice in his palace at Samaria, and sustained

much injury. A devotee to the Phœnician idolatries of his mother,

he sent messengers to the Philistine city of Ekron to enquire of the

oracle of Baal-Zebub (_the lord of flies_), whether he should recover.

On their road thither the messengers encountered Elijah, who, after

reproaching them for consulting a heathen deity instead of Jehovah,

announced that their master would never leave his bed alive. Returning,

they informed Ahaziah of this occurrence, who enquired what kind of man

they had met. Their answer was decisive. In the hairy man, girt with a

girdle of leather about his loins, the king recognised all too clearly

his father’s enemy, and, ill as he was, this only served to kindle his

wrath. Dispatching a captain with 50 men to the recesses of Carmel,

where the prophet seems to have taken up his abode, he demanded his

instant surrender. The soldier went and found Elijah seated on the

mountain. _Man of God_, said he, _the king hath said, Come down. If

I be a man of God_, replied the other, _let fire come down from heaven,

and consume thee and thy fifty men_. With the word the fire descended,

and consumed the captain and his fifty. A similar force was then a

second time dispatched by the king, and they too met the same fate[379].

A third captain, in an altered tone, implored the prophet to come down,

and Elijah, assured by God of safety, descended and followed him into

the presence of the king, and announced in person his approaching end;

shortly after which Ahaziah died, and was succeeded by his brother

JEHORAM (2 K. i. 2–17).

This was the last time Elijah confronted any of the family of Ahab.

Once only is he recorded to have expostulated with any of the house

of Judah. Hearing that the son of Jehoshaphat, who seems to have

been entrusted with a portion of the regal power during his father’s

lifetime, was not walking in his father’s ways, but in those of

Ahab and the kings of Israel, he sent a letter to him, denounced his

idolatries, and threatened him with sore judgments (2 Chr. xxi. 12–15).

Shortly afterwards, though how soon is not certain, he received

intimation of his approaching removal from the earth. From Gilgal,

probably somewhere on the western edge of the hills of Ephraim,

accompanied by Elisha, whom he had vainly tried to persuade to remain

behind, he proceeded to Bethel. There the two were met by certain

of the sons of the prophets, who also had been warned of what was at

hand, and now enquired of Elisha if he knew of the loss he was about

to sustain. Elisha replied that he did, but bade them hold their peace.

Having again vainly tried to induce his faithful attendant to remain

at Bethel, the prophet repaired to Jericho, where another company from

the prophetic school warned his companion, and were similarly enjoined

to keep silence. From Jericho the two then held on their way towards

the Jordan, while 50 of the sons of the prophets ascended the abrupt

heights behind the city[380], which command a view of the plain below,

to watch what would occur. Arrived at the river’s brink, Elijah took

off his prophetic mantle, and, wrapping it together, smote the waters,

which divided “hither and thither,” and the two went over on dry ground.

Once on the other side, the prophet was within the borders of his

native land, and he now enquired of his companion, what he should do

for him before he was taken away. The other asked for a _double portion

of his spirit_. He had asked a hard thing; but still if he looked

steadfastly on his master while he was taken from him, he was told that

his request should be granted, but not otherwise. Still conversing the

two then walked on, till suddenly a chariot of fire and horses of fire

parted them asunder, and Elijah was carried by a whirlwind into heaven.

With a great and bitter cry Elisha called after him as he ascended, _My

father, my father, the chariot of Israel, and the horsemen thereof!_

But he was gone, and he saw him no more. In token of grief he thereupon

rent his clothes, and taking up the mantle of his master went back, and

once more stood by the banks of Jordan. Then wrapping the mantle, even

as he had seen the other do, he smote, saying, _Where is the Lord God

of Elijah?_ and the waters again parted “hither and thither,” and he

went over. Meanwhile the sons of the prophets, who had stood watching,

saw him coming towards Jericho, and going down to meet him, bowed

themselves to the ground before him. Contrary to his advice they then

insisted on sending fifty “strong men” to search for Elijah, lest

peradventure the Spirit of the Lord had taken him up, and cast him

upon some mountain, or into some valley. For three days the search

was continued, but they found him not. The work of the most wonderful

character Israel ever produced was over, and he had been summoned to

another world (2 K. ii. 11–18).

CHAPTER V.

_JEHOSHAPHAT AND JEHORAM――ERA OF ELISHA._

2 KINGS II.–IV. B.C. 895.

FOR a time Elisha tarried at the now rebuilt Jericho, and here he

performed his second miracle. “Of the two perennial springs which,

rising at the base of the steep hills behind the town, send their

streams across the plain towards the Jordan, scattering, even at the

hottest season, the richest and most grateful vegetation over what

would otherwise be a bare tract of sandy soil[381],” one at least was

at this time noxious and unfit for use. At the urgent request of the

inhabitants Elisha put salt into a new cruse, and poured it into the

spring at its source, and the waters were healed (2 K. ii. 19–22).

Thence he repaired to Bethel, which, though the seat of the school of

the prophets, was, it will be remembered, one of the centres of the

Calf-worship. As the prophet ascended the defile leading into the town,

the youths of the place came forth, and began to revile the gentle

successor of the terrible Elijah. _Go up, bald head!_ was their cry,

alluding, probably, “to the contrast between his closely-trimmed hair

and the shaggy locks of Elijah.” Turning round, the prophet looked

upon them, and cursed them in the name of Jehovah, and from a forest

hard by the road, and haunted by wild beasts, came forth two she-bears,

which tare forty-two of them. Elisha meanwhile passed on to Carmel,

the resort of his late master, and thence returned, and eventually took

up his abode at Samaria (2 K. ii. 25).

Jehoram, who now reigned in that capital, persisted in his idolatrous

courses, but, possibly owing to the late activity of Elijah, had

removed the image of Baal, and recurred to the old Calf-worship. He

now resolved to take that vengeance on the rebellious Moabites, which

the death of his brother Ahaziah had postponed. Accordingly, having

obtained the promise of the assistance of Jehoshaphat, he numbered his

forces, and set out on the campaign. Instead of crossing the Jordan

above the Dead Sea, and invading Moab from the North, it was resolved

to pass round the southern end of that sea, and thence push forwards

through the northern portion of the territory of Edom, whose king also

promised his aid in the expedition. Accordingly a long and tedious

circuit of 7 days was made, during which the armies suffered the

greatest extremities from the want of water. In this crisis Jehoshaphat

proposed that the advice of some prophet of Jehovah should be sought,

and, enquiry being made, it was found that Elisha was present with, or

in the near neighbourhood of, the armies. The three kings, therefore,

went down to consult him. The prophet evinced no willingness to

befriend the ruler of Israel, but in consideration of the presence of

the pious king of Judah, he relented, and summoned a minstrel before

him. The minstrel played, and in the usual prophetic ecstasy Elisha

directed that dykes should be dug in the valley, which he foretold

would speedily be filled with water sufficient for the host, and he

moreover assured the kings of a speedy victory over their enemies.

On the next day at early dawn, the hour of offering the meat-offering

at Jerusalem, in consequence probably of a great and sudden fall of

rain in the eastern mountains of Edom[382], water came down and filled

all the dykes, which the armies had dug in the red soil of the valley.

To the Moabites, who had mustered all their forces and awaited the

attack in the border of their territory, the water, glistening in

the rays of the morning sun, appeared to have assumed a red colour

like blood. Thereupon concluding that the confederate kings had turned

their arms against one another, they hastily marched on to gather up

the spoil. But they had no sooner reached their camp, than they were

attacked with great fierceness, and put to a complete rout. As they

fled to their own cities, the confederate kings pursued them, felled

their trees[383], stopped up their wells, filled their choice pieces

of land with stones, and ravaged all their towns, save the impregnable

fortress of Kir-haraseth[384] (_Kerak_), built on a high steep rock and

surrounded by a deep and narrow ravine. There the king of Moab made his

last stand, and with 700 picked men made a desperate attempt to break

through the besieging army. This last hope failing, he ascended the

wall with his eldest son, the heir to his throne, and in sight of the

allied besiegers, killed and burnt him as a propitiatory sacrifice to

his idol Chemosh. This frightful spectacle filled the allied hosts with

such horror that they raised the siege and departed to their own land

(2 K. iii. 20–27).

During the reign of Jehoram Elisha performed many miracles, the fame of

which could not fail to strengthen the cause of true religion.

i. A widow of one of the sons of the prophets was in debt, and her

creditor was coming on the morrow to take her two sons and sell them

as slaves. In her extremity she applied to the prophet, and told him

that the only thing she had in her house was a cruse of oil. This

Elisha caused to multiply, till she had filled all the vessels she

could borrow, and thus liquidated the debt (2 K. iv. 1–7).

ii. The little village of Shunem, in the tribe of Issachar, was a

frequent resort of the Prophet, and a rich woman of the place, at whose

house he stayed, on one occasion, persuaded her husband to permit a

little chamber to be prepared for him, that he might turn in there,

as often as he came that way. One day he came thither attended by

Gehazi his servant, and lodged in the little chamber. Grateful for

this kindness, Elisha enquired if there was anything he could do for

his benefactress; _Should he speak for her to the king, or the captain

of the guard?_ Both these offers the woman declined, alleging that

she _dwelt among her own people_. Thereupon Gehazi whispered that

she had no son, and her husband was old. Elisha promised that in the

ensuing year a son should be born to her. His words were fulfilled,

the boy grew, and in the course of time went to join his father in the

reaping-field. There struck by the fierce rays of the morning sun, he

cried, _My head, my head!_ and was carried home to his mother, on whose

knees he died at noon. In this sad crisis she immediately took the dead

body into the prophet’s chamber, and laid it on the bed. Then with a

single attendant, mounted on an ass, she set out for one of the heights

of Carmel, about 15 or 16 miles distant, where Elisha then was. Her

familiar form attracted the prophet’s attention as from the eminence

he discerned her approaching, and he sent Gehazi to enquire the reason.

But her errand was not to be revealed to the servant, and pressing

on she drew near the spot where the prophet himself was, and flinging

herself before him embraced his feet. The first word about her son

revealed the state of the case, and Elisha instantly bade Gehazi gird

up his loins, and with his staff in his hand hurry with all speed to

Shunem. Gehazi went, and was soon followed by Elisha, and the mother,

who would not leave him. As they drew near the town, they met Gehazi

returning. He had laid the staff upon the face of the child, _but

there was neither voice nor hearing_. Arriving at the house, Elisha

ascended to the well-known chamber, shut the door, and prayed mightily

unto the Lord. Then he stretched himself upon the dead body, and

the flesh of the child grew warm; presently he sneezed seven times

and opened his eyes. Gehazi was thereupon bidden to summon the

Shunammite, who received her boy restored to life, and went her way

(2 K. iv. 8–37)[385].

iii. Elisha is next found at Gilgal, at a time when there was a dearth

in the land. The sons of the prophets sat before him, and he bade the

great caldron be set on, and pottage be seethed. Into the caldron one

of the company shred wild gourds and grapes, and when they found out

the contents, all exclaimed, _there is death in the pot_. Thereupon

Elisha bade meal be cast into it, and the pottage was rendered fit for

food (2 K. iv. 38–41).

iv. While still at Gilgal, Elisha was visited by a man from

Baal-shalisha (See 1 Sam. ix. 4), with 20 barley-loaves, and roasted

ears of corn in his scrip or bag[386]. This moderate supply he ordered

to be distributed amongst the people who were present, to the number

of one hundred, and in reply to his hesitating “servitor” assured him

that there would not only be enough, but that the people _would leave

thereof_, which came to pass; and thus Elisha was enabled to anticipate

the works of Christ (2 K. iv. 42–44).

CHAPTER VI.

_ELISHA AND NAAMAN――SIEGE OF SAMARIA._

2 KINGS V. VI. B.C. 894–892.

BUT Elisha’s fame was soon to overstep the limits of his own country.

The captain of the army of Ben-hadad, king of Syria, at this time was

named NAAMAN (See Lk. iv. 27). He had achieved many victories for his

master, and for personal prowess was held in high honour, being in

close attendance on his sovereign, but _he was a leper_. This frightful

malady which, had he been an Israelite, would have cut him off from all

intercourse with his fellows, does not appear to have laid him under

the same disadvantages in Syria, and he still retained his post as

commander-in-chief. In his harem, waiting on his wife, was a little

Israelitish maid, who had been taken prisoner in one of the forays of

the Syrians over the border. She knew what Elisha could do, and assured

her mistress that, if only Naaman was _with the prophet that was in

Samaria_, he would certainly be cured of his malady. Her words were

told to Naaman, who communicated them to Ben-hadad[387]. The Syrian

king thereupon wrote a letter to Jehoram, king of Israel, and sent

his general with it, accompanied by a large retinue bearing 10 talents

of silver, 6,000 pieces of gold, and 6 of the rich fabrics, for which

Damascus had always been famous. On reaching Samaria Naaman presented

the letter to Jehoram, who had no sooner read the curt words of the

Syrian king, than he rent his clothes, and exclaimed, _Am I God, to

kill and to make alive, that this man doth send unto me to recover a

man of his leprosy?_ He could only think of one motive for the letter;

_Consider_, said he, _how this man seeketh a quarrel against me_ (2 K.

v. 7).

News of Naaman’s arrival, of the purport of his coming, and of the

dismay of the king was conveyed to Elisha, who straightway sent to

Jehoram and bade him send his visitor to him, that he might know that

there _was a prophet in Israel_. With his horses, his chariots, and

entire cavalcade, Naaman thereupon came and stood before the door of

the prophet’s dwelling. But instead of coming forth himself, Elisha

simply sent his servant to tell him to go down to the rapid waters

of the Jordan and wash seven times, promising him a certain cure.

The prophet’s independent tone, the neglect to come out to him,

above all his command that he, the native of a city watered by such

famous streams as the Abana and Pharpar[388], should go and wash in

Jordan, was unbearable. Naaman _turned and went away in a rage_. But

his retinue, unwilling to throw up the hopes of their long journey,

succeeded in persuading him to make trial of the prescribed cure.

Naaman accordingly went down and dipped himself seven times in the

rushing stream, and _his flesh came again like the flesh of a little

child, and he was clean_. Full of gratitude for so priceless a boon,

he then returned with his whole retinue to Samaria, and once more stood

before the prophet’s door. This time, however, he not only stood there,

but went in and gratefully acknowledged the power of Israel’s God,

and urged the prophet to receive the present he had brought. This, the

latter absolutely declined, and in spite of Naaman’s urgency, persisted

in his refusal. But one thing the grateful soldier was resolved to have.

If Elisha would not accept his presents, he could not depart from a

land where he had received so great a benefit without two mules’ burden

of its hallowed earth, for the construction, probably, of an altar to

Jehovah. But here a difficulty occurred to him. If he became a servant

of Jehovah, how could he go to the house of Rimmon[389], and bow before

the Syrian god? Elisha’s simple reply was, _Go in peace_, and he went

his way (2 K. v. 1–20).

The generous conduct, however, of his master had not escaped the notice

of Gehazi, the attendant of Elisha, and the Syrian had not gone any

great distance when he ran after his chariot. Naaman discerned him

hurrying along the road, and alighting enquired if all was well. _All

was well_, the other replied; _but already there had come to his master

from Mount Ephraim, two young men of the sons of the prophets_, for

whom he solicited _a talent of silver, and two changes of raiment_. The

generous Syrian pressed upon him two talents and two changes of raiment,

and sent two of his retinue to bear them to a secret place, whence

Gehazi removed them into the house, and then presented himself before

his master, denying, when questioned, that he had gone anywhere. But

the prophet had marked his wickedness. His heart had gone after him the

whole while, and with righteous sternness he now pronounced upon him

the awful punishment from which Naaman had just been delivered; and _he

went out of his presence a leper as white as snow_ (2 K. v. 27).

Elisha is next found at Jericho. Here the habitation of the sons of

the prophets had become so small, that they desired to construct a new

dwelling near the Jordan. Accompanied by Elisha they proceeded towards

the river, and began to fell trees in the wood which lined its banks.

As they felled, the head of an axe, which one of them had borrowed,

flew off and sank in the water. He appealed to Elisha, who bade a piece

of wood be flung into the stream, when the iron re-appeared, and was

restored to the borrower (2 K. vi. 1–7).

Shortly after this, in spite of the cure wrought upon their general,

the Syrians renewed their marauding incursions, and even encamped

in spots which the king of Israel was wont to frequent. Warned by

Elisha, Jehoram was on more than one occasion able to escape the

ambuscades laid for him, which so annoyed Ben-hadad, that he even

suspected treachery among his own retinue. But one of his servants

pointed to the true cause. The informer was no other than the healer

of his general Naaman, and his power was such that he could tell

Jehoram the very words Ben-hadad uttered in his chamber. Thereupon the

king of Syria sent horses and chariots, and a considerable force to

Dothan[390], 6 miles north of Samaria, to capture Elisha. The Syrian

forces completely surrounded the village, and the prophet’s servant

came running in, crying, _Alas! my master, how shall we do?_ Elisha

calmed his fears with the assurance that _they which were with them

were more than they which were with the foe_, and the eyes of the

young man being opened he was enabled to discern the hill, on which

the village was built, filled with horses and chariots of fire ready to

protect his master. At the same moment the Syrian forces were smitten

with blindness, and were easily led away to Samaria; nor were their

eyes opened till they found themselves in the presence of Jehoram.

The first impulse of the king of Israel was to put them to death. But

Elisha dissuaded him from such unworthy conduct, and the men were sent

back to Ben-hadad, who drew off his army, and for a while desisted from

the invasion (2 K. vi. 8–24).

But the Syrian king could not long brook such a humiliating repulse.

Mustering, therefore, all his troops, he went up and besieged Samaria,

B.C. 892, for a space of 3 years, during which period the inhabitants

were reduced to the direst extremities. Two mothers even agreed to boil

their children for food (Comp. Deut. xxviii. 53, 57). One actually did

so, but the other hid her child lest it should suffer such an awful

fate. This story was told Jehoram, as he one day passed by on the city

wall, and in token of sorrow he put on sackcloth beneath his armour.

But deeming Elisha in some way culpable for the nation’s disasters, he

threatened to take away his life, and sent a messenger to the prophet’s

house, where he sat surrounded by the elders of the city, to carry it

into execution. Before however the messenger’s feet had touched the

threshold, Elisha, warned of his danger, had commanded that he should

be held fast. At this moment Jehoram himself also entered, leaning on

the hand of one of his officers. _This evil_, he burst forth, _is from

Jehovah; why should I wait on Jehovah any more?_ (Comp. Job xxi. 15;

Mal. iii. 14). To which the prophet replied, _Hear the word of Jehovah;

to-morrow about this time shall a measure of fine flour be sold for a

shekel, and two measures of barley for a shekel, in the gate of Samaria.

Nay_, interposed the royal officer, _if Jehovah would make windows

in heaven, this could not be. It will_, replied Elisha; _thou thyself

shalt see it with thine eyes, but shalt not eat a morsel thereof_

(2 K. vii. 2).

These marvellous and prophetic words were fully verified. In the

twilight of the selfsame evening four lepers who were wont to take

their place at the gate of the city, despairing of life, resolved to

enter the Syrian camp, and brave their fate. Reaching the edge of the

encampment, to their great surprise they found no man there. Alarmed by

a mysterious noise of chariots, horses, and a great host, the Syrians

had concluded that the kings of the Hittites and Egyptians had come

to the aid of the beleaguered city, and had hastily fled, leaving

their camp and everything in it just as it was. Amidst the deepening

gloom the lepers entered a tent, satiated the pangs of hunger, and

then secretly hid a quantity of silver, gold, and raiment. Entering

a second they did the same, and then fearing harm if they concealed

such joyous news, they hastily returned to Samaria, and announced to

the warder at the barred gate (2 K. vii. 10) that they had visited

the Syrian camp, and found nothing but horses tied, and asses tied,

and the tents as they were. The warder carried the news to his chief,

and he communicated it to the king’s household. Though it was midnight

Jehoram was roused, and informed of the strange news. Fearful of a plot

to draw the Israelites away from the city, he ordered two horsemen to

reconnoitre and discover whether it was really true. They made their

way towards the Jordan, and found the road filled with garments and

vessels, which the Syrians had flung away in their precipitate flight.

Their return with this welcome news roused the whole city. Starving

and emaciated, the entire population rushed forth to the gate, and

thence made their way to the Syrian camp. To preserve some degree of

order, the king entrusted the command of the gate to the officer who

had scoffed at the prophecy of Elisha, but so great was the press and

confusion that he was trodden to death by the excited crowd, and before

evening the words of the prophet had been fulfilled to the letter. _Two

measures of barley were sold for a shekel, and a measure of fine flour

for a shekel_, and Samaria was delivered (2 K. vii. 17–20).

KINGDOMS OF JUDAH AND ISRAEL.

PART III.

_Renewal of mutual hostilities; decline of both kingdoms

before the power of the Assyrian Empire._

CHAPTER I.

_ACCESSION OF JEHU._

2 KINGS VIII.–X. B.C. 884.

AFTER this signal discomfiture Ben-hadad returned to Damascus, and

before long lay prostrate with his last illness. At this time Elisha

was present in the city, and the king being informed of it, sent HAZAEL,

an officer in high position at his court, to enquire whether he should

recover of his disease. With 40 camels’ burden of the choicest products

of the Syrian capital, Hazael presented himself before the prophet, and

preferred his request in the most humble tones. Elisha replied that his

master _might_ indeed recover, but yet that he _would_ not. Wondering

at these ambiguous words, Hazael fixed upon him a long and searching

glance, and the prophet burst into tears. _Why weepeth my lord?_

enquired the other. And Elisha, who saw in him the destined successor

of Ben-hadad, replied, _Because I know the evil that thou wilt do unto

the children of Israel; their strongholds wilt thou set on fire, and

their young men wilt thou slay with the sword, and wilt dash their

children, and rip up their women with child_. But such a future had

no sorrow for his listener, it was only too good to expect. _What is

thy servant_, he replied, _dog that he is[391], that he should do this

great thing_? The prophet, without making any remark, simply announced

the message Elijah had long ago been bidden to deliver, _Jehovah hath

showed me_, said he, _that thou shalt be king over Syria_ (2 K. viii.

7–13). With these mysterious words sounding in his ears Hazael returned

to his master, and told him but the half of the prophet’s answer.

That day was the last of Ben-hadad’s life. On the morrow he was found

suffocated with a thick cloth dipped in water spread upon his face.

Whether or no Hazael’s hand had done the deed, his path was now

clear[392], and he mounted the Syrian throne[392a].

Meanwhile there had been changes in the kingdom of Judah. After

an unsuccessful attempt to quell a rebellion of his vassal, the

king of Edom (2 K. viii. 20; 2 Chr. xxi. 8–10; see Gen. xxvii. 40),

Jehoram died, and was succeeded by AHAZIAH, B.C. 885, the issue of his

father’s ill-starred marriage with the daughter of Jezebel. True to the

traditions of his mother, he signalized his accession by the grossest

idolatries (2 Chr. xxii. 3), but soon, like his rival the king of

Israel, began to feel the hand of the new monarch of Syria, who had

already made an attempt to recover the stronghold of Ramoth-gilead.

In intimate alliance the two kings now crossed the Jordan to defend

the place, and an engagement ensuing, Jehoram was severely wounded,

and forced to return to Jezreel, whither also Ahaziah followed him

(2 K. ix. 28, 29).

During their absence Elisha, knowing that the time was now come for the

doomed destruction of Ahab’s family, sent a young man, one of the “sons

of the prophets” to Ramoth-gilead, with a horn of oil and a commission

to look out and anoint JEHU the son of Jehoshaphat, the son of Nimshi,

king over Israel. As one of Ahab’s guards, Jehu, in company with Bidkar,

had ridden behind his master to the fatal plot of Naboth’s vineyard,

and heard the terrible warning of Elijah against his murderer (2 K.

ix. 25). Since then, he had risen to a position of some importance, and

was now well known for his vehemence and activity, as well as his rapid,

furious driving. According to his instructions the young disciple of

the prophets went to Ramoth-gilead, and finding Jehu seated in the

midst of his officers, intimated that he had an errand for his ear

alone. Together the two retired to an inner chamber, and there the

youth having poured the oil on Jehu’s head, and announced the Divine

Will that he should be king over Israel, and utterly exterminate the

whole family of Ahab, opened the door and fled.

Shortly afterwards Jehu came forth, and rejoined his comrades, who

eagerly enquired the purport of the _mad fellow’s_ visit. At first he

tried to evade the question, but soon revealed all that the other had

said. Instantly the enthusiasm of his hearers was kindled. Recognising

the truth of the prophetic call, they threw off each man his garment,

and placing Jehu on a rude throne or carpet of state, blew the trumpets,

and shouted _Jehu is king_. Then, for everything depended on the

speed of his movements, without losing a moment Jehu drove his chariot

towards the fords of Jordan, and thence direct to Jezreel. From the

tower[393] of the latter city the watchman observed his hurrying

chariot, and announced the fact to Jehoram, who straightway sent a

horseman to enquire, _Is it peace?_ The crafty conspirator detained

the messenger. Then a second horseman was despatched, and he too was

detained. By this time the watchman was better able to distinguish the

advancing charioteer, and pronounced him to be no other than _Jehu,

the son of Nimshi_. Thereupon the chariot of the king of Israel was

made ready, and with Ahaziah, king of Judah, he set out to meet him,

probably expecting tidings of the Syrian war. But he was quickly and

terribly undeceived. His question, _Is it peace, Jehu?_ was met by a

furious denunciation of the idolatries of his mother Jezebel, and in an

instant divining his danger, he turned his chariot towards Jezreel. But

at that moment Jehu drew a bow with his full strength, and shot him to

the heart. While he paused to charge Bidkar to take up his corpse and

fling it into the portion of Naboth, Ahaziah, pursued by his soldiers,

fled down the westward plain towards Beth-gan, or the village of

Engannim[394], but was overtaken, and wounded, and died at Megiddo,

whither he managed to escape.

Jehu’s next step was to make for Jezreel. Here Jezebel, the

queen-mother, still retained her influence, and hearing of the approach

of the conspirator, she resolved to confront him in person. After

the Oriental fashion, _she tired her head and painted her eyes_ with

antimony, and, as Jehu passed beneath the palace, cried out from the

latticed window, _Had Zimri peace, who slew his master[395]?_ On that

Jehu looked up, and called aloud, _Who is on my side? who?_ and two or

three eunuchs looking out, he bade them throw her down; and they threw

her down before his chariot, and her blood was sprinkled partly on the

palace-wall and partly on his horses, while with merciless severity he

trode her underfoot. Then he entered the palace, and ate and drank. But

remembering the fallen queen, he commanded that she should be buried.

His messengers went forth to execute his commands, but when they

reached the open space before the city walls, they found nothing but

her skull, and feet, and the palm of her hands. The dogs, which prowl

about the streets of Eastern cities, had devoured all the rest, and

thus fulfilled the words of Elijah, _In the portion of Jezreel shall

dogs eat the flesh of Jezebel_ (2 K. ix. 36).

The thoughts of the conqueror now turned towards Samaria. Here resided

the sons and grandsons of Ahab to the number of 70 persons. To the

elders of the city, therefore, he wrote letters, bidding them select

the best and meetest of their master’s sons, set him on his father’s

throne, and fight for their master’s house. This proposition terrified

the servile elders, and they replied that they had no idea of setting

up a rival king, and were perfectly ready to submit in all things to

the usurper’s will. On this, Jehu wrote a second letter, proposing as

a test of their fidelity, that they should send to Jezreel on the next

day the heads of the 70 descendants of Ahab, and then repair thither

themselves. His commands were duly executed, the 70 heads were sent to

Jezreel, and by Jehu’s command placed in two heaps at _the entrance of

the gate_, where they remained all night. In the morning the usurper

went forth, and acknowledged to the awe-struck crowd that he had

conspired against his master, but threw the blame of the slaughter

of Ahab’s descendants on their guardians at Samaria, who had thus

fulfilled the words of Elijah. He then proceeded to exterminate all

the acquaintance of Ahab at Jezreel, the officers of his court, and

the hierarchy of Ashtaroth, and finally set out in person for Samaria

(2 K. x. 12).

On the road, he first met 42 sons or nephews of the late king of Judah,

and discovering who they were, directed that they too should be put to

death at the _Well of the Shearing-House_, between Jezreel and Samaria.

A little further on he encountered Jehonadab the son of Rechab, of the

race of the Kenites, who had bound his descendants[396] to drink no

wine, to build no houses, to sow no seed, neither to plant nor possess

vineyards, but to adhere to the old nomadic life and dwell in tents

(Jer. xxxv. 6, 7). _Is thine heart right, as my heart is with thy

heart?_ exclaimed Jehu, when he saw him. The other assured him that it

was, and was bidden thereupon to ascend his chariot and _come and see

his zeal_ for Jehovah. Thus side by side the two drove into the city,

where the butchery of Ahab’s relatives was renewed, till none were left

remaining. But this was only preparatory to another and still greater

blow. Convening an assembly of the people, Jehu announced his intention

of inaugurating the worship of Baal on a scale of the greatest

magnificence; _Ahab_, said he, _served Baal a little, but Jehu shall

serve him much_. Then, under pain of death, he commanded the entire

hierarchy of Baal and all his worshippers throughout Israel to assemble

in the great temple, which Ahab had built in honour of this god (1 K.

xvi. 32). On the appointed day they came, and the building was filled

from end to end. The sacred vestments, probably of white linen, were

brought forth, the worshippers arrayed in them, the temple cleared of

any chance worshippers of Jehovah, and then Jehu and Jehonadab entered,

and the king himself offered the burnt-offering. He had hardly ended,

when eighty trusty warriors, who had secretly received their orders,

rushed in, and commenced an indiscriminate slaughter of the unarmed

and helpless assembly. The huge image of Baal was broken, the smaller

images burnt, and the temple itself converted to the basest uses (2 K.

x. 26, 27).

CHAPTER II.

_ATHALIAH AND JOASH. DEATH OF ELISHA._

2 KINGS XI.–XIV. 2 CHR. XXII. XXIII. B.C. 884–839.

THUS, after scenes hitherto unparalleled in the history of the Chosen

Nation, Jehu established himself upon the throne, and reigned upwards

of 28 years. Those years are almost a blank to us. All we know is,

that though commended for the destruction of Ahab’s worthless dynasty,

and assured that his descendants to the fourth generation should sit

upon the throne, he persisted in walking in the ways of Jeroboam, and

retained the old calf-worship at Dan and Bethel. But his reign was not

a peaceful one. _The Lord began to cut Israel short_, Hazael attacked

his kingdom, and ravaged the territories of the tribes east of the

Jordan (2 K. x. 33).

Meanwhile similar scenes of extermination had been enacted even in the

southern kingdom of Judah. On the death of Ahaziah, B.C. 884, ATHALIAH,

the queen-mother, who had probably been entrusted with the royal

functions during his absence at Jezreel, resolved to seize the supreme

power, and for this purpose put to death all the members of the royal

house who had not already perished by the sword of Jehu. From the

general massacre JOASH, the infant son of Ahaziah, alone escaped, and

was concealed by his aunt Jehosheba, wife of Jehoiada the high-priest,

in the house of the Lord for the space of 6 years (2 Chr. xxii. 11, 12).

During this period the usurpation of Athaliah was endured, but in the

seventh year (B.C. 878) her foreign practices having probably disgusted

the nation, the high-priest deemed it an auspicious moment to bring

about a change. Gathering round him all the supporters of the family of

David, he placed a large force of priests and Levites in three bands at

the entrances of the Temple, and armed the “captains of hundreds” with

the consecrated spears and shields placed there by David. Then before

them and a number of the people who favoured his design, he brought

out the infant Joash, and in the presence of all publicly crowned and

anointed him, and presented him with a copy of the Law. The noise of

the people reached the ears of the queen-mother, and she came into the

Temple only to see her grandson already placed on a raised throne, and

invested with regal functions. Jehoiada had given strict orders that

she should not be put to death within the sacred enclosure, and crying

_treason_, she was hurried from the ranges, and slain at the entrance

of the Horse-Gate by the royal palace (2 K. xi. 4–16; 2 Chr. xxiii.

12–15).

A covenant was then solemnly ratified between the king, high-priest,

and people, by which they bound themselves to be faithful to Jehovah,

and in proof thereof attacked the temple of Baal, which Athaliah had

built, slew its attendant priest Mattan, and broke down the altars

and images. During the lifetime of his aged counsellor, the youthful

sovereign ruled his kingdom prudently, and was blessed with a large

measure of prosperity. In the 23rd year of his reign he commenced a

complete repair of the Temple, which had suffered much during the late

usurpation. Messengers were dispatched throughout his dominions to

levy contributions for the work, which were willingly bestowed both

by princes and people. But on the death of the high-priest, at the

advanced age of 130 years, a change came over the policy and character

of the king. At the suggestion of the princes of Judah, the worship of

Baal and Ashtaroth was revived, and the service of Jehovah neglected.

Prophets were sent to rebuke the king for this apostasy, but their

protests were unavailing. One of them, ZECHARIAH, the son of the late

high-priest, as a penalty for his bold outspoken honesty, was stoned

to death between the Holy Place and the Altar of Burnt-offering[397]

(Matt. xxiii. 35). His last words, _the Lord look upon it and require

it_, were speedily fulfilled. The year had not ended before the Syrian

army commanded by Hazael appeared before Jerusalem (2 K. xii. 17). It

had lately been successful against the Philistine city of Gath, and

now, though small in numbers, was able to defeat a large army of Judah,

and was only prevailed upon to depart by being permitted to carry away

to Damascus all the votive offerings and much of the Temple treasures.

Nor was Joash destined long to survive this disgrace. Afflicted with a

severe illness, probably in consequence of wounds received in the late

engagement, he was suddenly attacked by two of his servants, and slain

in his bed in the fortress of Millo, B.C. 839 (2 K. xii. 20, 21; 2 Chr.

xxiv. 26).

In addition to their victories over the Philistines, the Syrians

under Hazael had been equally successful against the king of Israel,

JEHOAHAZ, the son of Jehu, reducing him to such a depth of subjection,

that he was compelled to limit his army to 50 horsemen, 10 chariots,

and 10,000 infantry. After an inglorious reign, he bequeathed his

throne to his son JEHOASH or JOASH, B.C. 841, who in spite of the

warnings the nation had already received, persisted in practising

idolatry. During his reign the aged prophet Elisha fell sick, and

Jehoash went to his house and wept over him in the same words that

Elisha himself had used, when he beheld Elijah carried up into heaven,

saying, _O my father, my father, the chariot of Israel, and the

horsemen thereof_! But other thoughts than the prophet’s approaching

end filled the hearts of both. Hazael _was cutting Israel short_, and

ravaging the country far and near. The aged prophet bade the king open

the window eastward towards the hated country, and place an arrow on

the string of his bow. Then, laying his own hands upon the king’s hands,

he bade him shoot, and as the shaft sped from the string, he followed

it with the prophetic blessing, _the arrow of the Lord’s deliverance,

and the arrow of deliverance from Syria, thou shalt smite the Syrians

in Aphek till thou hast consumed them_. At the prophet’s command the

king next took the arrows and smote them on the ground three times, and

then stayed. But he did it with no spirit or energy, and the victories

he might have achieved were limited to three (2 K. xiii. 14–19).

Shortly afterwards Elisha died, but his wonder-working power was not

to cease with his life. He had not been long laid in the tomb when

marauding bands of the Moabites invaded the land. A dead man was about

to be buried in the cemetery, which contained the prophet’s sepulchre.

Seeing the band of spoilers the mourners hastily thrust the corpse into

the receptacle where the prophet lay, and no sooner did it touch his

remains than the _man revived and stood upon his feet_. The victories,

however, which Elisha had promised were realised. Three times was

Jehoash enabled to triumph over the Syrian armies, and recovered the

cities which the Israelites had lost in previous wars (2 K. xiii. 25).

CHAPTER III.

_AMAZIAH AND JEROBOAM II. ERA OF JONAH._

2 KINGS XIV. JONAH I.–IV. B.C. 840–758.

MEANWHILE AMAZIAH had succeeded to the throne of Judah. His first care

after his accession was to punish the murderers of his father, which

he did with unusual lenity, sparing their children, in accordance with

the true spirit of the Mosaic law (Deut. xxiv. 16; Ezek. xviii. 4, 20).

He next resolved to take vengeance on the revolted Edomites, and for

this purpose summoned to his standard 300,000 of Judah, and, at the

rate of 100 silver talents, hired 100,000 of Israel (2 Chr. xxv. 6).

Warned, however, by a prophet against leading any of the idolatrous

Israelites into battle amongst his own forces, he was induced to

dismiss his mercenaries, who returned home in great anger. With his

own army he then marched against the Edomites, and defeated them with

great slaughter in the Valley of Salt, south of the Dead Sea, capturing

also their rocky fortress-capital Petra or Sela, and flinging 10,000

of his captives headlong from their native cliffs. But with strange

perversity he now set up in Jerusalem the idols of the very nation he

had just subdued, and paid them religious honours (2 Chr. xxv. 14).

For this apostasy a prophet threatened him with speedy vengeance, and

misfortunes quickly thickened around him.

The Israelite mercenaries, in revenge for the loss of booty they had

sustained, on their way homewards ravaged many of the towns of Judah.

Smarting under this insult Amaziah was foolish enough to challenge

his rival, the king of Israel, to battle. Jehoash replied by the

contemptuous parable of the _Thistle and the Cedar_, and bade Amaziah

not provoke a contest. The other, however, would not yield, and the

rival armies met at Beth-shemesh[398], on the borders of Dan and

Philistia, and the men of Judah were utterly defeated. Jehoash even

took his rival prisoner, and conveyed him as a captive to Jerusalem,

the walls of which he broke down on the side nearest to his own kingdom

to the extent of 400 cubits, and after rifling the Temple of its

treasures and exacting hostages returned to Samaria. Shortly after this,

however, he died, and bequeathed his throne to his son JEROBOAM II.,

B.C. 825, while Amaziah survived him 15 years, at the close of which

period a conspiracy was formed against him, from which he fled to

Lachish, where he was assassinated, and was succeeded by his son

AZARIAH or UZZIAH, B.C. 810 (2 K. xiv. 19, 20).

The reign of Jeroboam II. which lasted 41 years[399], was the most

prosperous the kingdom of Israel had ever known. The new king did

not simply content himself with repelling the attacks of the Syrian

invaders, but carried the war into their own country, captured their

capital Damascus, and recovered all the old dominion of Israel from

Hamath to the Dead Sea, together with the territory of Moab and Ammon.

These successes had been predicted (2 K. xiv. 25) by the earliest of

the prophets, whose writings as well as words have come down to us,

JONAH, the son of Amittai, of Gath-hepher in Zebulun. The idolatries,

however, of the king called forth the protests of HOSEA, a prophet of

uncertain tribe and birth-place (Hos. i. 1), and AMOS, a herdsman of

Tekoa[400] (Am. i. 1). Those of Amos were keenly resented by Amaziah

the high-priest of Bethel (Am. vii. 10), and he reported him to the

king as having predicted the destruction of the royal house and the

captivity of the nation (Am. vii. 11–17), which, though not fulfilled

in his reign, were only deferred[401].

AZARIAH or UZZIAH, the new king of Judah, retained the sceptre for

upwards of 52 years, and was successful in several warlike expeditions.

He subjugated the Philistines, and dismantled Gath and Ashdod, reduced

the Arabians and Mehunims to obedience, and recovered Elath, the famous

port on the Red Sea (2 Chr. xxvi. 2, 7). He also improved the internal

resources of his kingdom, restored the fortifications of Jerusalem,

built military engines, and established a powerful army. Moreover

he devoted himself to the encouragement and protection of husbandry,

building towers and wells for his numerous herds in the low country

and in the plains, and growing vines on the terraces of the mountains

(2 Chr. xxvi. 9–15). But in the hour of prosperity _his heart was

lifted up to his destruction_. Assuming priestly functions, he entered

the Holy Place in the Temple for the purpose of offering incense on the

Golden Altar. This flagrant violation of the Law was resolutely opposed

by the high-priest Azariah and others of the Levitical body, and drew

down upon the king signal punishment. As he stood censer in hand by the

Altar, the leprosy _rose up in his forehead_, and he hurried in alarm

from the sacred enclosure. He was now incapable of discharging the

regal functions[402], and till the day of his death lived in a separate

house, while Jotham his son was entrusted with the regency, and

eventually succeeded him B.C. 758 (2 K. xv. 5; 2 Chr. xxvi. 16–22).

Meanwhile the great Empire, destined to be the instrument of

punishing the apostate kingdom of Israel, was advancing with gigantic

strides in the path of universal conquest. Beyond the territory of the

Syrians――the scourge of Jehu and his dynasty――was the far more powerful

Empire of the Assyrians, including the whole region watered by the

Tigris and Euphrates, and already augmented by important conquests in

Cappadocia, Armenia, and Babylonia. To Nineveh, its celebrated capital,

the prophet JONAH, already mentioned, was directed to go and denounce

its approaching doom, unless its people repented of their sins. The

prophet shrunk from this arduous commission, and instead of crossing

the Syrian desert, went down to Joppa, and there took ship for Tarshish,

probably Tartessus[403] on the southern coast of Spain (Jon. i. 3). But

during the voyage an awful storm arose, and in their alarm the mariners

threw him at his own request into the sea, where a large fish took

him up, and after three days and three nights flung him forth alive

on the dry land (Matt. xii. 40, xvi. 4; Lk. xi. 30). Thus miraculously

delivered he was a second time bidden to undertake the arduous journey,

and now not daring to disobey arose and went. Suddenly appearing in

the midst of Nineveh[404], clothed in his rough prophet’s robe, he

cried through corridor, and lane, and square, _Yet forty days, and

Nineveh shall be overthrown!_ His mysterious words filled the hearts

of all with fear and consternation, and before long reached the palace,

where the king sat “on his royal throne in the great audience-chamber,

surrounded by all the pomp and magnificence of his court[405].” The

words of the unknown prophet touched even his heart, and _he arose

from his throne, and laid aside his robe from him, and covered himself

with sackcloth, and sat in ashes_ (Jon. iii. 6). Then he proclaimed a

decree that all his people, from the greatest even to the least, should

be covered with sackcloth, and that even the beasts should be put in

mourning[406]. His decree was obeyed, a fast was observed, and the

people of Nineveh, laying aside their revelry and feasting, assumed

the garb of mourning, humbled themselves, turned from their evil way,

and offered up petitions for mercy to the Most High. Their repentance

was accepted, God had pity on the great city, with its 120,000 _persons

that could not discern between their right hand and their left_, and

deferred the judgment. In vain the prophet sat in his booth of woven

boughs, at the east side of the city, waiting for the doom he had

denounced. In vain he complained of the deferring of the punishment.

God was more merciful than man, and for more than another century

Nineveh was to stand unharmed (Jon. iv. 5–11).

CHAPTER IV.

_DECLINE AND CAPTIVITY OF THE KINGDOM OF ISRAEL._

2 KINGS XV.–XVII. B.C. 773–721.

THE death of Jeroboam II., B.C. 783, was the signal for a frightful

state of anarchy in the kingdom of Israel. At length, after an

interregnum of 11 years, ZACHARIAH his son succeeded to the throne

(B.C. 773). His brief reign of six months served only to exhibit

his addiction to idolatrous practices, when he was assassinated by

SHALLUM, and with him the dynasty of Jehu came to an end. The reign

of the usurper was briefer still. For one month only did he retain the

royal power, and then was deposed in his turn by MENAHEM, the son of

Gadi, B.C. 772. Either at the beginning, or at a somewhat later period,

during his reign of 10 years, the new king ordered a promiscuous

massacre of the inhabitants of the country between Tirzah and Thapsacus,

probably for the purpose of inspiring terror into the hearts of

many who were unfavourable to his cause[407] (2 K. xv. 14). A more

significant circumstance during his reign was the appearance of the

Assyrians on the north-eastern frontier of his kingdom. PUL[408], king

of Assyria, having been successful in his expedition against Damascus,

advanced also against Israel, and was only induced to draw off his

forces by a timely gift of 1000 talents of silver, which Menahem wrung

from his people by an assessment of 50 shekels a head from 60,000

Israelites (2 K. xv. 20).

Menahem died in peace, bequeathing his throne to his son PEKAHIAH,

B.C. 761, who only reigned for 2 years, and was then assassinated

in his palace by PEKAH, son of Remaliah, a captain of his body-guard,

B.C. 759. The new king displayed far greater energy than his immediate

predecessors. The enormous tribute levied by the King of Assyria had

greatly exhausted the resources of his kingdom. He resolved, by way of

compensation, to ally himself with Syria, and attack the rival kingdom

of Judah. During the vigorous reign of JOTHAM he does not seem to have

been able to carry out the latter part of this design, but on the death

of that monarch, and the accession of his weak son AHAZ, B.C. 742,

he advanced against Jerusalem in alliance with Rezin, king of Syria,

and took a vast number of captives, who were, however, restored by the

advice of the prophet Oded (2 Chr. xxviii. 8–15). So far as the Syrians

were concerned, the expedition was successful. Rezin captured the port

of Elath, drove the Jews out of the place, and settled there a Syrian

colony. But in other respects the unnatural alliance of Israel and

Syria was calamitous. In his extremity, Ahaz resolved to seek the

assistance of TIGLATH-PILESER, the successor of Pul on the Assyrian

throne, and for this purpose sent him a large and valuable present

from the Temple treasures (2 K. xvi. 7). The Assyrian monarch readily

embraced the opportunity of crushing the formidable alliance of Syria

and Israel. Marching against Damascus, B.C. 740, he captured the Syrian

capital, slew Rezin[409], and carried off his subjects to Kir (2 K.

xv. 29). Then turning his arms still further westward, he fell upon the

northern towns in Pekah’s dominions, Ijon, Abel-beth-maachah, Hazor and

others, and carried off the inhabitants to remote districts within his

own dominions[410]. Pekah was now reduced to the position of a humble

vassal of the great Lord of Assyria, and was obliged to abstain from

any further hostilities against Ahaz.

But that king had purchased this temporary relief at a great cost.

Not only was he obliged to yield up the Temple treasures as tribute

to Tiglath-Pileser, but he had to appear also in person at Damascus

as a vassal of that monarch, and did homage to his protector, and even

to his protector’s gods. _Because_, said he, _the gods of the kings of

Syria help them, therefore will I sacrifice to them, that they may help

me_, and he not merely conformed to heathen rites, but actually sent

to Urijah, the high-priest at Jerusalem, the pattern of an altar he

had seen in the Syrian capital, and desired that another should be made

like it. The high-priest obeyed, and the idolatrous altar was placed

within the sacred precincts of the Temple, and the king himself offered

sacrifice thereon. Moreover, every city in his dominions shared in the

idolatries of the capital. Everywhere Ahaz _made high places to burn

incense to other gods_, introducing the worst superstitions of the

remotest East, practising necromancy and witchcraft (Isai. viii. 19),

causing his children to pass through the fire in the valley of Hinnom

to Moloch (2 K. xvi. 3), dedicating sacred horses to the Sun, and

raising altars on the housetops for the worship of the heavenly bodies

(2 K. xxiii. 12; 2 Chr. xxviii. 2–4).

While the Southern kingdom thus seemed bent on rivalling that of

Israel in idolatrous excesses, the fortunes of the latter kingdom

had become more and more gloomy. After a reign of 20 years, Pekah

was assassinated B.C. 737 by HOSHEA the son of Elah, who, after

several years of anarchy, was strong enough to secure the sceptre for

himself, B.C. 730. His reign, indeed, was not so sinful as that of

his predecessors (2 K. xvii. 2), but the doom of Israel was nigh at

hand. He had been on the throne but a few years when Shalmaneser, the

successor of Tiglath-Pileser, invaded his territory, and reduced Israel

to vassalage. This induced Hoshea to open a secret correspondence with

So, _Sabaco I._, king of Egypt. But news of his defection reaching the

ears of the Assyrian monarch, he summoned Hoshea to Damascus to explain

his conduct, and there placed him in prison. Then mustering his forces,

he invaded his territory, and laid siege to Samaria, B.C. 723. Its

natural strength enabled that city to hold out for three years, during

which period Shalmaneser appears to have been obliged to return to

Damascus, in consequence of a successful revolt headed by Sargon, to

whom he forfeited his crown[411]. But this change brought no respite

to the beleaguered capital of Israel. After a protracted resistance

it was captured, B.C. 721, and thus Sargon completed the conquest

which Shalmaneser had begun. Vast numbers of the remaining tribes

were now removed into captivity[412], and located partly in Gozan

or Mygdonia[413], and partly in the cities lately taken from the

Medes. Their place was filled by a foreign population from the more

inland districts of the empire, and colonies from Cuthah, Hamath, and

Sepharvaim, possessed Samaria, and dwelt in the cities of Israel, whose

existence as an independent kingdom now came to an end for ever.

CHAPTER V.

_REIGN OF HEZEKIAH._

2 KINGS XVIII.–XX. 2 CHRON. XXIX.–XXXII. B.C. 726–698.

WHILE the kingdom of Israel thus came to an end, that of Judah seemed

to have taken a fresh lease of vitality. At the close of the wicked

reign of Ahaz, his son HEZEKIAH succeeded to the throne, B.C. 726,

and proved one of the best of the monarchs of the line of David. His

first act after his accession was to set on foot a thorough religious

reformation. He removed the high places, brake down the images, and

even destroyed the Brazen Serpent, the ancient relic of the Wanderings,

which had become an object of idolatrous worship, under the name of

_Nehushtan_[414] (2 K. xviii. 4). He then cleansed and purified the

Temple, and re-opened it with splendid sacrifices, conducted by the

reinstated priests and Levites (2 Chr. xxix. 20–36), and resolved to

celebrate a peculiar Passover, and invite to it all throughout the land

of Palestine, who bore the Hebrew name (2 Chr. xxx. 1–10).

To this end he dispatched messengers throughout Judah, and northwards

through Ephraim and Manasseh as far as Zebulun. The remnant of the once

powerful house of Joseph treated his invitation with scorn, but all

Judah and many of the smaller tribes assembled at Jerusalem, and took

part in the great national rite, which was celebrated at an unusual

but not an illegal period[415], and lasted upwards of 14 days. The

associations awakened by this ancient ordinance roused the people to

a becoming zeal for the true God, and on their return from Jerusalem

a general destruction of idolatrous images and temples was set on foot

throughout Judah and Benjamin, and even some portions of the northern

kingdom (2 Chr. xxxi. 1).

Seconded in his pious efforts by the noble-minded prophet ISAIAH, the

king proceeded to carry out other religious reforms, and was rewarded

for his zeal by a large measure of prosperity. Venturing to assume the

offensive against the Philistines, he not only recovered the territory

which his father had lost, but gained other important advantages (2 K.

xviii. 7, 8). This success emboldened him to throw off the Assyrian

yoke, and to decline forwarding the usual tribute. The late capture

of Samaria by the Assyrians would render probable a speedy vengeance

for this defection. But the wealthy city of Tyre, now the head of

the Phœnician kingdom, was first to feel the weight of the Assyrian

arms, and its inhabitants made such a stubborn resistance, that after

operations extending over 5 years[416], the design was given up as

impracticable.

The time thus gained was not thrown away by Hezekiah. He used every

effort to strengthen his capital against the expected invasion;

repaired the walls; built towers; set captains over the host; stopped

up the wells; diverted the water-courses (2 Chr. xxxii. 3, 4); forged

weapons of war; and while most of his people trembled at the certain

coming of the great Assyrian conqueror, and many of his advisers would

have made an alliance with Egypt, the monarch was exhorted by Isaiah

not to lose his confidence in God. At length in the 14th[417] year of

his reign (2 K. xviii. 13), the invader appeared[418]. Sennacherib, the

successor of Sargon, _came up against all the fenced cities of Judah

and took them_ (2 K. xviii. 13). Thereupon Hezekiah thought it prudent

to avert his wrath by a promise of submission, and consented to pay

300 talents of silver and 30 talents of gold, to raise which enormous

sum he was obliged to spoil the Temple of many of its treasures, and

even to strip the gold from the gates (2 K. xviii. 14–16). The respite

thus obtained was only temporary. Two years had barely elapsed before

Sennacherib, resolved to conquer the now flourishing kingdom of Egypt,

commenced a second expedition through the dominions of Judah. While

one of his generals attacked and captured Ashdod, he himself marched

through Palestine, and laid siege to Libnah and Lachish, cities in

the maritime lowland of Judah, and at this time subject to Egypt. From

Lachish, however, he sent the _Tartan_ or his “commander-in-chief,”

the _Rab-saris_ or his “chief eunuch,” and the _Rab-shakeh_, his “chief

cupbearer,” with a large force to Jerusalem, to demand its surrender.

On this occasion, the “chief cupbearer” seems to have been at the

head of the embassy. Standing by _the conduit of the upper pool_

and speaking in the Hebrew tongue, he proclaimed to the advisers of

Hezekiah and the people assembled on the city walls the message of the

king of Assyria, exhorting them not to look for deliverance from Egypt,

or even to place any confidence in their God, for what god had yet

been able to deliver his land and people out of the hand of his master?

(2 K. xviii. 33, 34).

By command of Hezekiah his scornful message was received in profound

silence. The king himself, on being informed of the purport of the

Assyrian embassy, with clothes rent and robed in sackcloth, repaired

to the Temple, and sent his minister similarly attired to Isaiah, to

entreat him in his perilous hour to lift up his prayer in behalf of his

people. That undaunted prophet in reply bade his master defy boldly all

the efforts of the enemy. That God, whom the Assyrian had blasphemed,

would avenge His insulted honour; He would _send a blast upon him,

and he should hear a rumour, and should return to his own land, there

to fall by the sword_. These trustful words encouraged both king and

people, and the Assyrian ambassadors finding it impossible to terrify

the capital of Judah into subjection returned to Sennacherib, whom

they found at Libnah, having taken or raised the siege of Lachish (2 K.

xix. 8).

But while he was thus employed, news reached the ears of that monarch

that Tirhakah, or _Tarakos_, a powerful king of Ethiopia, was on the

march against him. On this he resolved to make one more effort to

terrify Hezekiah into submission, and sent a second embassy to him,

with a letter demanding in the most peremptory terms the surrender

of the city, recapitulating the cities whose gods had been powerless

to deliver them out of his hands, and bidding him dismiss the notion

that he could escape. On receiving this vaunting letter, Hezekiah again

repaired to the Temple, and there spread it before the Lord, entreating

in words of singular pathos and beauty the aid of the God of Israel,

_Who dwelt between the Cherubims_ (2 K. xix. 15).

His prayer was heard. Isaiah was commissioned to assure the king

that the _Virgin, the daughter of Zion_, might laugh to scorn all the

efforts of the invader. True it was that the Assyrian monarch had laid

waste many cities into ruinous heaps, but it was only because Jehovah

Himself had so willed it, and had raised him up to be an instrument

for the accomplishment of His own purposes. And now He would _put His

hook[419] in_ the Assyrian’s _nose, and His bridle in his lips_, and

turn him back by the way he had come, nor suffer him even to approach

the city, or shoot an arrow there, or cast up a bank against it (2 K.

xix. 32).

His words were destined to have a speedy and terrible fulfilment.

Having reduced Libnah, Sennacherib appears to have pushed forward

towards Pelusium[420], anxious to crush an Egyptian army under a native

prince, named Sethos, before the dreaded Ethiopian monarch Terhak or

Tirhakah could come to his aid. Within sight of each other the Assyrian

and Egyptian hosts lay down, awaiting the morrow’s battle, but that

very night the angel of the Lord, probably by a sudden pestilence, or

some more awful manifestation of Divine power, poured contempt on all

the pride of the Assyrian monarch. As they slept, a sudden destruction

fell upon his hosts, and when he awoke next morning, behold 185,000

corpses lay dead in his camp[421]! On this Sennacherib fled with the

shattered remnants of his forces to his own land, where, 17 years

after, or B.C. 680[422], he was assassinated by his sons Adrammelech

and Sharezer, as he was worshipping in the temple of Nisroch his god,

leaving his throne to another son Esarhaddon (2 K. xix. 37).

At some period after, or as some think, before[423] this signal

deliverance, Hezekiah was seized with a serious illness and was warned

by the prophet Isaiah _to put his house in order_, for the decree had

gone forth that he must die. This announcement caused the greatest

distress to the good king. He had striven to set a good example while

he lived, and had done much to reform his people and their religion,

and now in the very midst of his work he must die! With many tears,

therefore, he turned his face to the wall, and pleaded his case with

God, praying that the prophet’s words might not be so immediately

fulfilled. His prayer was heard. Isaiah was bidden to assure him that

his life would be prolonged for a space of 15 years, and as a sign

to confirm this assurance, the shadow on the great dial of his father

Ahaz went 10 degrees backwards, and by the application of a plaster

of figs, often used medicinally in such cases, his malady was healed.

News of his recovery, and of the astronomical marvel accompanying

it, was conveyed into many lands, and various ambassadors with

letters and gifts came to his court. Amongst the rest came those of

Merodach-Baladan[424], king of Babylon, who with their retinue were

escorted over the royal treasures. For the pride and ostentation with

which he displayed his rich stores, Hezekiah was rebuked by Isaiah,

who foretold that a day was coming, when all these treasures would be

carried away into the country of the very king whose ambassadors had

now come to congratulate him, and that his sons would be compelled to

serve as eunuchs in the Babylonian court (2 K. xx. 17–19).

The remainder of Hezekiah’s reign appears to have been spent in peace

and security. His treasury was full; the agricultural resources of

the country were developed; various new and useful improvements were

carried out in his capital; and on his death, lamented by all Judah and

Jerusalem, he was buried with especial honour _in the chiefest of the

sepulchres of the sons of David_, B.C. 698 (2 Chr. xxxii. 27–33).

CHAPTER VI.

_REIGN OF MANASSEH. REFORMS OF JOSIAH._

2 KINGS XXI.–XXIII. 2 CHRON. XXXIII.–XXXV. B.C. 698–623.

ON the death of Hezekiah, his son MANASSEH succeeded to the throne at a

very early age, having been born in all probability twelve years before

his father’s death, B.C. 710. His mother, whose name was Hephzibah[425]

(_the delightsome one_, Isai. lxii. 4), was descended from one of the

princes of Jerusalem. His own name is remarkable, and was borne by

no one else in the history of the kingdom of Judah. It is the name of

the tribe second only to Ephraim in hostility to Judah, and has been

supposed to have been given to him in remembrance of the fond hope of

his father to unite the remnants of Manasseh and other northern tribes

in a common worship and faith[426].

The accession of this king at the early age of 12 years was the signal

for an entire revolution in the religious policy which his father had

so consistently carried out. It has been suggested that the idolatrous

party, which had sided with Ahaz, and had only been repressed during

the reign of Hezekiah, now recovered its old ascendancy, and exercised

a baneful influence over the youthful monarch. Whether this was so or

not, the spirit of loyalty to Jehovah which Hezekiah had evinced was

exchanged for a more general adoption of heathen modes of worship than

had disfigured even the idolatrous days of Ahaz. Not only were the

high places restored, but the worst enormities of Ahab were introduced

into Jerusalem. Altars were erected in honour of Baal and Ashtaroth and

all the host of heaven, even within the sacred precincts of the Temple

(2 Chr. xxxiii. 4, 5). The king himself, not _only observed times, and

used enchantments, and witchcraft, and dealt with a familiar spirit,

and with wizards_ (2 Chr. xxxiii. 6), but even dedicated some of his

sons in the fire to Moloch, and slaughtered others (Ez. xxiii. 37–39).

The cries of human victims offered in honour of this hideous deity

of the Ammonites re-echoed throughout the valley of Hinnom, and the

sins of Sodom and Gomorrah were practised with impunity in that city

where Jehovah had said that he would put His Name for ever (2 Chr.

xxxiii. 4). The consequent moral degeneracy was fearful. The old faith

was everywhere neglected and despised. The altar of Jehovah was broken

down (2 Chr. xxxiii. 16), even the ark was displaced (2 Chr. xxxv. 3),

and so systematic was the destruction of the Sacred Books, that fifty

years later the discovery of the Book of the Law was an event exciting

wonder and astonishment (2 K. xxii. 8), while the Sabbath, the sign

between the elect nation and Jehovah, was polluted (Isai. lvi. 2;

lviii. 13), and under the influence of the king and his idolatrous

advisers, the people _did more evil than did the nations whom the Lord

destroyed before the children of Israel_ (2 K. xxi. 9).

Meanwhile the voice of the prophets was not hushed. Heedless of the

doom they incurred, the Lord’s true servants bore their faithful

testimony against the deeds of the king. They predicted the coming

of such judgments on Judah and Jerusalem, that whoever heard of them,

_both his ears would tingle_ (2 K. xxi. 12). _The line of Samaria and

the plummet of the house of Ahab should be stretched over_ the capital

of Judah, and it should _be wiped as a man wipeth a dish_, and its

people should be _delivered into the hands of their enemies_ (2 K. xxi.

13, 14). These outspoken rebukes met with their natural reward. It was

now, according to the ancient Jewish tradition, that the aged ISAIAH

was _sawn asunder_[427], while of other less known but no less faithful

servants of Jehovah, such numbers were murdered, that the streets of

Jerusalem ran with blood (2 K. xxi. 16).

Such a policy brought its inevitable punishment. Risings of

the Philistines, Moabites, and Ammonites (Zeph. ii. 4–15; Jer.

xlvii.–xlix.), were speedily followed by an invasion of the territory

of Judah by the Assyrians (2 Chr. xxxiii. 11). The captains of

Esarhaddon, who had crushed the rebellion of Merodach-Baladan,

invested Jerusalem[428], took Manasseh captive, and carried him off to

Babylon[429], where loaded with fetters he was cast into prison. But

in the solitude of his dungeon the Jewish king repented of the awful

wickedness he had committed, and humbled himself greatly before the

God of his fathers, who in His infinite mercy listened to his petitions

for forgiveness. His defection was pardoned by Esarhaddon[430], and he

was permitted to return to Jerusalem (2 Chr. xxxiii. 13). The lessons

learnt in captivity were not forgotten by the restored monarch. He set

himself to effect so much of a religious reformation as his previous

character would allow. The worship of Jehovah was renewed, sacrifices

were once more offered in His honour, and the heathen altars within

the sacred precincts of the Temple were destroyed. But the change was

naturally but partial (2 Chr. xxxiii. 17). During his long reign of

55 years the evil he had done had sunk too deeply to be easily removed.

The recollection of the innocent blood he had shed was never forgotten,

and at his death he was not laid in the sepulchres of the kings, but

_in the garden of his own house, in the garden of Uzza_, B.C. 643 (2 K.

xxi. 26).

AMON his son now succeeded to the throne, and, after a short reign of

2 years, fell a victim to a conspiracy and was slain in his own palace.

The people, however, put the conspirators to death, and secured the

throne for his son JOSIAH, now only 8 years of age, B.C. 641. Young

as he was, the new king displayed a remarkable spirit of loyalty to

Jehovah, and surpassed even the best of his predecessors in his zeal

for the true faith. In the 12th year of his reign (2 Chr. xxxiv. 3),

B.C. 629, he commenced a great reform. In Jerusalem itself he removed

the altars dedicated to Baal and all the host of heaven, and burnt the

symbol of Ashtaroth at the brook Kidron, and the sacred horses that

had been dedicated to the Sun. He then commenced a personal tour, not

only throughout his own dominions, but throughout Simeon, Ephraim,

Manasseh, and even distant Naphtali (2 Chr. xxxiv. 6). At Bethel he

visited Jeroboam’s chapel, and agreeably to the remarkable prophecy

of the disobedient Prophet, uttered 300 years before[431], broke down

the altar and high places that king had set up, exhumed the bones from

the sepulchres in the neighbouring mount, and scattered them over the

altars. A little further, one of the sepulchres attracted his attention,

and in answer to his enquiries, he learnt that it contained the remains

of the old prophet of Bethel and his victim the man of God from Judah.

On this he directed that the sepulchre should be spared, and the

venerable relics carefully preserved (2 K. xxiii. 15–19).

Returning to Jerusalem, in the 18th year of his reign he empowered a

special commission to restore the Temple, and to levy contributions

for this purpose. In the course of the repairs, Hilkiah the high-priest

found a roll containing the Book of the Law, probably the Book of

Deuteronomy, which he delivered to Shaphan the scribe, or royal

secretary. By him portions were read in the ears of the king, who

struck with alarm at its awful denunciations, rent his clothes, and

directed that the Divine Will should be instantly consulted, that

the wrath of heaven might not descend on the apostate nation. The

High-priest and the rest thereupon sought the advice of a prophetess

named HULDAH, the wife of Shallum, keeper of the royal wardrobe, who

resided in one of the sacred cloisters of the Temple. In reply, she

assured them that the Divine judgments would certainly be fulfilled,

not indeed in the reign of Josiah, whose early piety had found favour

with Jehovah, but after he had been gathered to his fathers. This

answer was in due course returned to the king, who instantly repaired

to the Temple, and caused the awful denunciations on idolatry to be

publicly read in the ears of the assembled people. The effect was very

great. The people, conscience-stricken and appalled, made a solemn

covenant, and promised to adhere thenceforward to the worship of the

true God, and agreed to a still more thorough reformation. After a

restoration of the ancient Levitical service in the Temple, a national

celebration of the Passover was decreed, and was carried out with a

grandeur and magnificence exceeding anything that had been seen on any

former occasion (2 K. xxiii. 21–23).

CHAPTER VII.

_DEATH OF JOSIAH. CAPTIVITY OF JUDAH._

2 KINGS XXIII. XXIV. 2 CHRON. XXXV. XXXVI. B.C. 623–588.

BUT the religious reformations of the pious king could not ward off the

destined destruction of his kingdom. At this period the great Assyrian

empire had considerably declined[432], while the kingdom of Egypt under

a powerful monarch named NECHO[433], had recovered much of its ancient

glory. This king now resolved to gain possession of Carchemish[434],

which commanded the passage of the Euphrates. From motives which cannot

be certainly divined, Josiah resolved to oppose his progress through

his own territory, and, in spite of an embassy from the Egyptian

monarch begging him not to interfere, drew up his forces at Megiddo,

and, as though with a presentiment of his doom, disguised himself

before entering into the battle. His fears were verified; struck by

the Egyptian archers, he was removed from the field to die before

he reached Jerusalem, where he was committed to the grave amidst the

profoundest grief of his people, and especially of the prophet JEREMIAH,

who composed a funeral elegy over this last and best of the kings of

Judah, B.C. 610 (2 Chr. xxxv. 25; Lam. iv. 20).

His son and successor JEHOAHAZ or SHALLUM (Jer. xxii. 11), only held

the throne for 3 months. On his return from Carchemish, Necho condemned

the land to pay a tribute of 100 talents of silver, and a talent of

gold, and sending for the new king to Riblah[435] in the land of Hamath,

put him in bonds, and thence removed him to Egypt, where he died (2 K.

xxiii. 34). His brother ELIAKIM was now permitted by the Egyptian

monarch to ascend the throne, and in obedience to the same authority

changed his name to JEHOIAKIM. In the 4th year of his reign, or

B.C. 606, NEBUCHADNEZZAR, placed by his father Nabopolassar at the

head of the Assyrian armies, marched forth to avenge the Egyptian

invasion. In a pitched battle at Carchemish (Jer. xlvi. 1–13) he

utterly defeated Pharaoh-Necho, and recovered Cœlesyria, Phœnicia, and

northern Palestine. Then advancing into Judæa he drove all who had no

fenced cities――and amongst the rest the Rechabites (Jer. xxxv. 11)――to

Jerusalem, captured that city, placed Jehoiakim in fetters, rifled the

Temple, and carried off to Babylon some of the sacred vessels, and many

of the principal Hebrew nobles, including DANIEL and his three friends,

Hananiah, Mishael, and Azariah (Dan. i. 1–6).

On promise, however, of faithfulness to his liege lord Jehoiakim was

suffered to retain his kingly dignity, at least in name, for 3 years

longer. At the close of this period he had the hardihood to try and

throw off the yoke, and rebelled against his suzerain. But this only

involved his kingdom in deeper misery[436]. Unable to take the field in

person, Nebuchadnezzar sent a numerous force against him from his now

subject provinces of Chaldæa and Syria, as well as Moab and Ammon (2 K.

xxiv. 2). These overran the whole country, and reduced it to the lowest

degree of wretchedness and misery.

During the period of degradation that now ensued, Jehoiakim, either

in a contest with some of his many foes, or owing to a rising of his

oppressed subjects, came to a violent end. His body lay ignominiously

exposed upon the ground, and was buried _with the burial of an ass_,

without pomp or ceremony, _beyond the gates of Jerusalem_, B.C. 599

(Jer. xxii. 18, 19; xxxvi. 30).

JEHOIACHIN his son, also called JECONIAH and CONIAH, was now placed

upon the throne (2 Chr. xxxvi. 9), but after a reign of 3 months and

10 days, Nebuchadnezzar’s army appeared before Jerusalem, and the

young king and his court surrendered at discretion. The Temple was

again pillaged of such vessels that yet remained, the king himself,

the nobles, and chief artisans were removed to Babylon[437], and none,

save the poorest of the population, were left behind (2 K. xxiv. 8–16).

MATTANIAH, the uncle of the captive king, was now placed by the

Babylonian monarch in charge of the exhausted kingdom, and took the

name of ZEDEKIAH. In defiance of the dictates of common prudence,

and of the advice of the prophet Jeremiah (Jer. xxvii. xxviii.; Comp.

Ezek. xvii. 12–21), he was foolish enough to court an alliance with

Pharaoh-Hophra, or Apries, a new and enterprising monarch in Egypt[438].

Instantly the Babylonian armies were put in motion, and overran all

Judah, while Jerusalem together with Lachish and Azekah alone held

out. A temporary delay was caused by an effort of the king of Egypt

to relieve his ally, and the necessity of first repulsing the Egyptian

forces. This achieved, the Chaldæans again presented themselves before

the walls of the Holy City, and besieged it for upwards of 16 months.

The wretched inhabitants were reduced to the most fearful straits.

Famine prevailed throughout the city (2 K. xxv. 3); _the tongue of

the sucking child clave to the roof of its mouth for thirst, the young

children cried for bread, and no man brake it unto them_ (Lam. iv. 4);

nobles that had ever before _fed delicately_, searched even _dunghills_

for any remnants of food that might be found (Lam. iv. 5); and mothers

_boiled their own children_ (Lam. iv. 10). The Lord at last poured upon

the city the cup of His fierce anger for all its iniquities, and its

Day of Doom was come. At length the Chaldæan armies effected a breach

in the strong walls, and made their way into the city. With a few of

his troops Zedekiah effected his escape to Jericho, but was pursued,

captured, and sent to Nebuchadnezzar at Riblah. Judgment was then

passed upon him (2 K. xxv. 6), and his sons having first been put to

death before his face, his eyes were thrust out[439], and laden with

fetters he was removed to Babylon, B.C. 588.

Punishment having thus been inflicted on the king, Nebuzar-adan,

an officer high in the confidence of the Babylonian monarch, was

dispatched to Jerusalem, to carry out the complete destruction of

the city. By his orders, the Temple, the royal palace, the houses of

the wealthy, were set on fire; the walls were broken down; the sacred

vessels of the once glorious House of Jehovah were plundered; the

brazen pillars were broken up; the chief priests were put to death;

and the rest with the greater part of the inhabitants were removed

to Babylon. A scanty remnant was permitted to remain in their native

land to be _vine-dressers and husbandmen_ (Jer. lii. 16), under the

superintendence of GEDALIAH, who with a Chaldæan guard (Jer. xl. 1,

2, 5) was stationed at Mizpeh[440] (2 K. xxv. 23; Jer. xl. 6), a strong

fortress 6 miles north of Jerusalem. Declining the offer of a retreat

at Babylon, Jeremiah resolved to share the lot of this miserable

remnant in his own land (Jer. xl. 6). But even the late terrible

misfortunes could not calm the spirit of faction. Gedaliah was

assassinated under circumstances of revolting treachery by ISHMAEL,

a man of royal blood, together with some of the Chaldæan guard (See

2 K. xxv. 25; Jer. xli. 1–10). Johanan, one of the captains of the

army of Judah, who had in vain warned Gedaliah of his danger (Jer.

xl. 13–16), gathered a force and pursued the assassin as far as

Gibeon, but he effected his escape beyond Jordan to the country of

the Ammonites (Jer. xli. 15). Then the little remnant of Jews, fearful

of the vengeance of the Babylonian monarch, contrary to the advice of

Jeremiah (Jer. xlii. 7–22), fled into Egypt, and after first settling

at Tahpanhes (Jer. xliii. 7), were scattered throughout the country

at Migdol, Noph, and Pathros (Jer. xliv. 1), whither also Jeremiah

accompanied them, to share their fortunes and to die[441].

BOOK XI.

FROM THE CAPTIVITY TO THE CLOSE OF THE CANON.

CHAPTER I.

_DANIEL AND NEBUCHADNEZZAR._

DAN. I.–III. B.C. CIRC. 606–570.

“Nothing,” it has been remarked, “could present a more striking

contrast to their native country than the region into which the Hebrews

were now transplanted. Instead of their irregular and picturesque

mountain-city, crowning its unequal heights, and looking down into

its deep and precipitous ravines, through one of which a scanty

stream wound along, they entered the vast, square, and level city of

Babylon, occupying both sides of the broad Euphrates; while all around

spread immense plains, which were intersected by long straight canals,

bordered by rows of willows. How unlike their national temple――a small

but highly finished and richly adorned fabric, standing in the midst

of its courts on the brow of a lofty precipice――the colossal temple

of the Chaldæan Bel, rising from the plain, with its eight stupendous

stories or towers, one above the other, to the perpendicular height

of a furlong! The palace of the Babylonian king was more than twice

the size of their whole city: it covered eight miles, with its hanging

gardens built on arched terraces, each rising above the other, and rich

in all the luxuriance of artificial cultivation. How different from

the sunny cliffs of their own land, where the olive and the vine grew

spontaneously, and the cool, shady, and secluded valleys, where they

could always find shelter from the heat of the burning noon! No wonder,

then, that in the pathetic words of their own hymn, _By the waters

of Babylon they sat down and wept, when they remembered thee, O

Zion_[442]” (Ps. cxxxvii. 1).

Thus far removed from their native land, amidst a strange people and

strange rites, and exposed to all the influences of contact with their

conquerors, we might, in the usual order of things, have expected that

the Jews would have ceased to remain a nation at all. But with them it

was not thus to be. The ten tribes, indeed, are never heard of more,

but the remnant of Judah and Benjamin in Babylonia so far from blending

its national life with that of its conquerors, remained a separate

people, and preserved its national institutions. We shall very much

misunderstand their condition, if we suppose that the Jews became

bondsmen or serfs[443]. They were “colonists rather than captives;”

they received grants of land, agricultural or pastoral, out of the

conquered territories at the disposal of Nebuchadnezzar; and so

valuable were their services considered that not a few rose to high

eminence (Dan. ii. 48), and held confidential positions next to the

person of the sovereign. While, moreover, they increased in numbers and

wealth, they retained an internal jurisdiction over their own members;

they kept up amongst themselves distinctions of rank; they preserved

their genealogies (Neh. vii. 5, 6, 64); and although from the absence

of any common centre of worship they could only observe the Mosaic

Law in part[444], still they retained the rite of circumcision, the

distinction of meats, and other points (Comp. Dan. i. 8; Esth. iii. 8).

Nor did the Providence, which had hitherto watched over them, fail

them in the land of exile. The voice of Prophecy, so far from being

hushed, now swelled into louder strains. While JEREMIAH[445] warned

and exhorted them at the outset of this sad period in their history,

EZEKIEL did not fail for 30 years to carry on the same work in the land

of exile itself, while another and one of the most illustrious of their

number rose to the very highest position, and proved the “Moses of the

Captivity,” and the fourth of the greater Prophets.

In the fourth year of Jehoiakim, B.C. 606, as we have already seen[446],

Nebuchadnezzar had ordered the Chief of the Eunuchs to remove to

Babylon certain select youths of royal descent, who from their talents

seemed likely to be of service in his court. Of these one was DANIEL,

apparently of the blood royal (Dan. i. 3), and gifted with no common

talents (Dan. i. 4). With three other companions of the tribe of Judah,

HANANIAH, MISHAEL, and AZARIAH, he was removed to the Babylonian court,

and there trained for the king’s service in _the learning and language

of the Chaldæans_ (Dan. i. 4). Moreover, in accordance with a common

custom, his name was changed, and he and his three companions were

now known as BELTESHAZZAR, SHADRACH, MESHACH, and ABEDNEGO. During

the three years of their training they were not forgetful of the Law

and Religion of their fathers, and with unusual firmness of character

declined to partake of the daily allowance of meat and wine supplied

them from the royal table, either probably because it was ceremonially

unclean, or had been offered in sacrifice to the Assyrian gods.

Preferring to live on the simplest fare, they yet proved as comely and

well-favoured as though they had been fed on the rarest dainties, and

when brought before Nebuchadnezzar were pronounced to excel in wisdom

and knowledge the wisest men in his empire, and were rewarded with high

positions about his court (Dan. i. 15).

While they were thus employed, a remarkable circumstance took place.

Nebuchadnezzar dreamt a dream, which exceedingly troubled his spirit.

Summoning the magi and astrologers, he demanded that it should be

instantly interpreted. They promised the interpretation, if they might

be told the dream. But though this had escaped the monarch’s memory, he

reiterated his command; and when told that to obey it was impossible,

issued an edict commanding the instant destruction of all the wise

men throughout his realms. This despotic order was made known to

Daniel by Arioch the “captain of the executioners,” who was charged

to see it carried out. The Jewish exile instantly sought an audience

with the monarch, and having succeeded in gaining time for a fuller

consideration, summoned his three friends, who with fervent prayer to

HIM, “from whom no secrets are hid,” besought a revelation of the dream.

Their prayers were heard, and at a second audience Daniel disclosed the

Vision of the Night. _The monarch had beheld a great Image, the form of

which was terrible. The head was of fine gold, the breast and the arms

of silver, the belly and sides of brass, the legs of iron, the feet

partly iron and partly clay. The excellent brightness of this Image

the monarch had watched, till he suddenly saw a stone cut out of a

mountain without hands smite the feet of the Image till it broke in

pieces, and became like the chaff of the summer threshing-floors, while

the stone became a great mountain and filled the whole earth._ Such was

the Vision which Daniel then proceeded to interpret. “The king himself

was this head of gold. To him the God of heaven had given a kingdom,

power, and strength, and glory. After him should arise another kingdom

inferior to his; after that a third kingdom of brass, which should bear

rule over all the earth; to which would succeed a fourth kingdom strong

as iron, breaking in pieces and subduing all things. That kingdom,

with its feet and toes, part of iron and part of clay, would be partly

strong and partly brittle, and its subjects would mingle themselves

with the seed of men, but they would not cleave one to another, even as

iron is not mixed with clay, and would make room for another kingdom,

which God Himself would set up, to break in pieces and consume all the

previous kingdoms, and itself stand for ever[447]” (Dan. ii. 36–45).

The great Babylonian monarch was profoundly affected by this proof of

superhuman knowledge. He fell down on his face and worshipped Daniel;

commanded that _an oblation and sweet odours_ should be offered unto

him; bestowed on him costly presents, and made him viceroy over the

whole province of Babylon, and supreme over all the wise men of his

empire. In the hour of his prosperity Daniel did not forget his three

companions. By his intercession similar honours were bestowed upon them,

while he himself retained the pre-eminence _in the gate of the king_

(Dan. ii. 46–49).

Though on this memorable occasion the new viceroy had been

pre-eminently faithful to the God of his fathers, and by his ascription

of all his wisdom to a higher Power, had made the great monarch

he served acknowledge that there was a God of gods and Lord of lords,

the lesson does not seem to have made a very lasting impression

on Nebuchadnezzar’s mind. In the vast empire he had won by his

arms there were many different nations, with different gods, and

different modes of worship. Over all he was supreme, and with the

true feeling of an Oriental despot it seemed to him only right that

they should all acknowledge his chief deity. This was the great Bel,

or Bel-Merodach[448], “the supreme chief of the gods,” “the king of

the heavens and the earth,” the Jupiter of the Babylonian Pantheon. It

was possibly an image of this god[449], 60 cubits high and 6 broad, and

overlaid with golden plates[450], which he now proceeded to set up on

the plain of Dura, with the command that at the sound of instruments

of music, all his subjects, from the highest to the lowest, should

fall down and worship it, on penalty of being flung into a burning

fiery furnace (Dan. iii. 5, 6).

In accordance with this edict, all the officers of the court of

Babylon, and the governors of the different provinces who had been

summoned to assist at the ceremony, flocked to the plain of Dura, and

with one consent, as soon as the music sounded, prostrated themselves

before the great dumb image which their lord had set up. But Daniel’s

three friends, Shadrach, Meshach, and Abednego, in this hour of trial

remained faithful to the religion of their fathers, neither falling

down nor worshipping with the rest. This act of disobedience to their

master was quickly perceived by many of the native Chaldæans, who

were already filled with jealousy at the elevation of the exiles, and

they were not slow in reporting it to Nebuchadnezzar. On hearing it,

that monarch’s wrath knew no bounds. He summoned them before him; he

reiterated the command he had already issued; he warned them that in

spite of their high position they should certainly suffer the penalty

of their disobedience. But his words were wasted. These three mighty

ones in “the noble army of martyrs” replied that they were not careful

to answer him in this matter; their God could, if such was His will,

deliver them from the fiery furnace, and even if He did not, they would

not serve the monarch’s god, or bow before the Image he had set up

(Dan. iii. 16–18).

This outspoken refusal filled Nebuchadnezzar with still greater fury.

_The form of his visage was changed_, he bade _the furnace be heated

seven times more than it was wont to be heated_, and ordered the

mightiest captains in his army to bind the three, and fling them into

the fire. His words were obeyed, but at the cost of the lives of his

captains, who fell victims to their zeal, being caught by the raging

flames. Moreover, when he looked to see the three martyrs speedily

reduced to ashes, behold they were observed _loose, walking_ unscathed

in the midst of the fire, accompanied by a Celestial Being, in whom

the monarch discerned none other than a “Son of God!” Thereupon he drew

near to the mouth of the furnace, and bade his intended victims come

forth. And they came forth, and on their bodies, as all attested, the

fire was seen to have _had no power, neither was a hair of their head

singed, neither had the smell of fire passed over them_. Filled with

admiration for their heroic faith, the monarch issued a decree that

all men, far and wide, throughout his empire should revere the God of

these Hebrews, and that every people, nation, or language that spake

word against their God, should _be cut in pieces, and their houses made

a dunghill_ (Dan. iii. 29).

CHAPTER II.

_REIGNS OF NEBUCHADNEZZAR, BELSHAZZAR, AND DARIUS._

DAN. IV.–VI. B.C. 570–538.

THOUGH from the incident just recorded Nebuchadnezzar had learnt to

know the greatness of the God of Israel, a still sterner lesson was

needed to teach him his own position in reference to the Most High. He

was by far the greatest of the Babylonian monarchs. His name was known,

his power was dreaded throughout the entire Eastern world. He was the

conqueror of Syria, of Phœnicia, of Tyre, of Palestine. He was the

adorner and beautifier of his native land. He built noble cities; he

raised stately temples; he renovated, fortified, almost rebuilt Babylon;

he constructed quays and breakwaters[451], reservoirs, canals, and

aqueducts on a scale of grandeur and magnificence surpassing everything

of the kind recorded in history[452]. Perhaps no single man ever left

behind him as his memorial, one-half the amount of building which was

erected by this king. The palace he built for himself in Babylon with

its triple walls, its hanging gardens, its plated pillars, was regarded

in his day as one of the wonders of the world, while even at the

present hour[453] it is his name which is stamped upon well-nigh every

brick found amidst the ruins of his capital. Amidst all this earthly

grandeur he had grown and become strong; _his greatness reached unto

heaven, and his dominion to the end of the earth_. Inflated with

pride, he became a god unto himself, and knew not that he was but an

instrument in the hand of Him, _who ruleth in the kingdom of men, and

giveth it to whomsoever He will_ (Dan. iv. 17).

This was the lesson he had now to learn, and he learned it on this wise.

One night he dreamed a dream which none of his wise men could interpret.

Daniel, therefore, was once more summoned before him, and listened

while the monarch revealed the Vision of the Night. _I saw_, he said,

_and behold a Tree in the midst of the earth, and the height thereof

was great, reaching unto the heaven, and the sight thereof to the end

of all the earth. The leaves thereof were fair, and the fruit much, and

the beasts of the field had shadow under it, the fowls of heaven dwelt

in the boughs thereof, and all flesh fed of it. And, behold! there came

down from heaven a Watcher and a Holy One, who cried out, Hew down the

Tree, and cut off his branches, but leave the stump of his roots in

the earth, even with a band of iron and brass, and let it be wet with

the dew of heaven, and let his portion be with the beasts, and let

his heart be changed from man’s, and let a beast’s heart be given him,

and let seven times pass over him._ Such was the Vision. What was the

interpretation? Daniel did not disguise it from the monarch. “The Tree

was no other than himself. For him there was a great trial in store.

A day was near, when he would be cast down from his place of power,

would be driven from the society of men, would have his dwelling with

the beasts of the field, until seven times had passed over him and he

revived and knew for a truth that not he, but the Most High ruled in

the kingdom of heaven, and gave dominion and power to whomsoever He

would” (Dan. iv. 1–27).