The Makers and Teachers of Judaism Part 1

The Makers and Teachers of Judaism.

by Charles Foster Kent.

PREFACE

The period represented by this volume is in many ways the most complex and confusing in Israel's history. The record is not that of the life of a nation but of the scattered remnants of a race. It was inevitable that under the influence of their varied environment, the survivors of the Jewish race should develop very different beliefs and characteristics.

The result is that many different currents of thought and shades of belief are reflected in the literature of this period; some of it is dross, but much of it is purest gold. While the period following the destruction of Jerusalem was a reflective and a retrospective age in which the teaching of the earlier priests and prophets gained wide acceptance, it was also a creative era. Fully half of the literature of the Old Testament and all of the important writings of the Apocrypha come from these tragic five centuries. Although the historical records are by no means complete, the great crises in Israel's life are illuminated by such remarkable historical writings as the memoirs of Nehemiah, the first book of Maccabees, and the detailed histories of Josephus.

The majority of the writings, however, reveal above all the soul of the race. Out of its anguish and suffering came the immortal poems found in Isaiah 40-66, the book of Job, and the Psalter. Instead of the distinctly nationalistic point of view, which characterizes practically all of the writings of the pre-exilic period, the interest becomes individual and the outlook universal. During these centuries Israel's prophets, priests, and sages became not merely teachers of the nation but of humanity.

Conspicuous among the great teachers of his day stands the n.o.ble sage, Jesus the son of Sirach, who gleaned out and presented in effective form that which was most vital in the earlier teaching of his race. In his broad, simple faith in G.o.d and man, in his emphasis on deeds and character, as well as ceremonial, and in his practical philosophy of life he was a worthy forerunner of the Great Teacher whose name he bore.

This period represents the culmination and fruition of the divine Influences at work in Israel's early history. It was during this period that Judaism was born and attained its full development, Israel accepted the absolute rule of the written law, and the scribes succeeded the earlier prophets and sages. Out of the heat and conflict of the Maccabean struggle the parties of the Pharisees and Sadducees sprang into existence and won their commanding place in the life of Judaism. Hence this period is the natural historical introduction to the study of the birth and early development of Christianity. It is also the link that binds the revelation found in the Old Testament to that of the New.

The volume of literature coming from this period is so vast that it has been necessary to abridge it at many points in order to utilize that which is most valuable. This has been done by leaving out those pa.s.sages which are of secondary origin or value, and by preserving at the same time the language and logical thought of the original writers. In the verbose and voluminous writings of Josephus the resulting text is in most cases far clearer and more useful; for the repet.i.tious clauses found in the original often obscure the real thought of the writer. No apology or explanation is required for the use of such apocryphal writings as I Maccabees, Ben Sira, the Wisdom of Solomon, or Josephus's histories, for these are required to bridge the two centuries which intervene between the latest writings of the Old Testament and the earliest writings of the New. They make it possible to study biblical history as an unbroken unit from the days of Moses to the close of the first Christian century, and thus concretely to emphasize the significant but often the forgotten fact that G.o.d was revealing himself unceasingly through the life of his people, and that the Bible which records that revelation consists not of two disconnected parts but is one book.

To two of my former students, the Reverend Harold B. Hunting and Ralph H.

Pierce, I am under obligation for valuable aid and suggestions in preparing this volume for press.

C.F.K.

YALE UNIVERSITY, _October_, 1911.

THE EXILE AND THE REVIVAL OF THE JUDEAN COMMUNITY

Section XCI. THE JEWS IN PALESTINE AND EGYPT

[Sidenote: Lam. 2:1-5]

How the Lord hath beclouded in his anger the daughter of Zion!

He hath cast down from heaven to earth the beauty of Israel, And he hath not kept in remembrance his footstool in the day of his anger.

The Lord hath swallowed up without mercy every habitation of Jacob, He hath thrown down in his wrath the strongholds of the daughter of Judah, He hath struck to the ground, he hath polluted her king and her princes.

He hath cut off in the fierceness of his anger all of Israel's strength, He hath drawn back his right hand from before the enemy, He hath burnt in Jacob like a flame, which devours on all sides.

He hath bent his bow as an enemy, he hath stood as an adversary, He hath slain all the desirable men in the tent of Zion, He hath poured out his fury as fire [on the daughter of Judah].

The Lord hath become like an enemy, he hath swallowed up Israel, He hath swallowed up all of his palaces, he hath destroyed his fortresses, And he hath multiplied in the daughter of Judah sighing and lamentation.

[Sidenote: Lam. 2:6,7]

He hath torn down as a vine his dwelling, he hath destroyed his a.s.sembling place, He hath caused to be forgotten in Zion, fast day and sabbath, And hath spurned in his indignant anger, king and priest.

The Lord hath rejected his altar, he hath abhorred his sanctuary, He hath given up into the hands of the enemy the ark of the covenant, They have made a din in Jehovah's house, as in the solemn feast day.

[Sidenote: Lam. 2:8-10]

Jehovah hath determined to destroy the wall of Zion, He hath stretched out the line, he hath not held back his hand from destroying, He hath made rampart and wall lament, they mourn together, Her gates have sunk into the ground, he hath destroyed her defences, Her king and her princes are among the heathen, there is no law.

Her prophets also receive from Jehovah no vision.

Silent, upon the earth sit the elders of Zion; They cast dust upon their heads; they are girded with sackcloth; With heads bowed to earth are the daughters of Jerusalem.

[Sidenote: Lam. 5:1-7]

Remember, O Jehovah, what has befallen us, Look and see our disgrace.

Our inheritance is turned over to aliens, Our homes belong to foreigners.

We are orphans and fatherless, Our mothers are like widows.

We drink our water for money, Our wood comes to us by purchase.

The yoke upon our necks hara.s.ses us, We are weary, but find no rest.

We have given the hand to the Egyptians, And to the a.s.syrians, that we might be sated with food.

Our fathers sinned and are no more, While we bear their guilt.

[Sidenote: Lam. 5:8-13]

Slaves have dominion over us, With none to deliver from their hand.

We get our bread at the peril of our lives, Because of the sword of the wilderness.

Our skin becomes hot like an oven, Because of the glowing heat of famine.

They ravish the women in Zion, The virgins in the cities of Judah.

Princes are hanged up by the hand, The person of the elders is not honored.

The young men bear up the mill, And the children stumble under the wood.

[Sidenote: Lam. 5:14-18]

The elders have ceased from the gate, The young men from their music.

The joy of our heart has ceased, Our dance is turned into mourning.

The crown has fallen from our head; Woe to us! for we have sinned.

For this reason our heart is faint, For these causes our eyes are dim; For the mountain of Zion is desolate; The jackals walk over it.

[Sidenote: Jer. 43:8-12]

The word of Jehovah also came to Jeremiah in Tahpanhes, saying, Take great stones in thy hand, and bury them in the loose foundation in the brick-covered place before Pharaoh's palace door in Tahpanhes in the sight of the men of Judah; and say to them, 'Thus saith, Jehovah hosts, the G.o.d of Israel, "Behold, I will send and bring Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that you have buried, and he shall spread his royal pavilion over them. And he shall come and shall smite the land of Egypt; such as are for death shall be given to death, and such as are for captivity shall be given to captivity, and such as are for the sword shall be given to the sword. And he will kindle a fire in the houses of the G.o.ds of Egypt, and will burn them and carry them away. And he shall wrap himself in the land of Egypt, as a shepherd puts on his mantle, and shall go forth from there in peace.

He shall also break the obelisks of Heliopolis and the temples of the G.o.ds of Egypt shall he burn with fire."'

[Sidenote: Jer. 44:1-10]

The word that came to Jeremiah concerning all the Jews who dwelt in the land of Egypt, who dwelt at Migdol, Tahpanhes, Memphis, and in upper Egypt, saying, Thus saith Jehovah of hosts, the G.o.d of Israel, 'Ye have seen all the evil that I have brought upon Jerusalem and upon all the cities of Judah; and behold, they are this day a desolation, and no man dwelleth in them, because of their wickedness which they have committed to provoke me to anger in that they went to offer sacrifices to other G.o.ds, that they knew not, neither they nor ye, nor your fathers. However, I constantly sent to them all my servants the prophets, saying, "Oh, do not this abominable thing that I hate." But they neither hearkened nor inclined their ear to turn from their wickedness, to offer no sacrifice to other G.o.ds. And so my wrath and mine anger was poured forth and was kindled against the cities of Judah and the streets of Jerusalem, and they were wasted and desolate, as is now the case.' Therefore now thus saith Jehovah, the G.o.d of hosts, the G.o.d of Israel, 'Why do you commit a great Crime against yourselves to cut off from you man and woman, infant and sucking child, out of the midst of Judah so that ye leave none remaining, in that ye provoke me to anger with the work of your hands, offering sacrifice to other G.o.ds in the land of Egypt, whither ye have gone to sojourn, that ye may be cut off, and that ye may be an object of cursing and a reproach among all the nations of the earth? Have ye forgotten the crimes of your fathers, and the crimes of the kings of Judah, and the crimes of their princes, which they committed in the land of Judah and in the streets of Jerusalem? They are not humbled even to this day, neither have they feared nor walked in my law nor in my statutes that I set before you and before your fathers.'

[Sidenote: Jer. 44:11-13, 22]

'Therefore thus saith Jehovah of hosts, the G.o.d of Israel: "Behold, I set my face against you for evil to cut off the remnant of Judah in the land of Egypt, and they shall fall by the sword and by famine; they shall die, small and great, and they shall be an object of execration, of astonishment, of cursing, and of reproach. For I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by famine, and by pestilence, so that none of the remnant of Judah, who have gone into the land of Egypt to reside there, shall escape or be left to return to the land of Judah, to which they have a desire to return; for none shall return except as fugitives. And they who escape the sword shall return from the land of Egypt to the land of Judah, few in number; and all the remnant of Judah, who have gone into the land of Egypt to sojourn there shall know whose word shall be confirmed, mine or theirs."'

I. The Significance of the Destruction of the Hebrew State. The destruction of Jerusalem in 586 B.C. resulted in a mighty Transformation of the life and thought of Israel. It marked the final Overthrow of the old Hebrew kingdoms, and the gradual rise of that new and important factor in human history known as Judaism. For over three centuries the Jews who survived the great catastrophe were helpless under the rule of the great world powers which in succession conquered southwestern Asia. For the great majority of the Jewish race it represented the beginning of that long exile which has continued until the present. Scattered from the desert of Sahara to the distant land of China, and from the Black Sea to the Indian Ocean, the different groups of exiles quickly began to adapt themselves to their changed surroundings and to absorb the new knowledge and the powerful influences which gradually transformed their beliefs and ideals. While their vision was vastly broadened by this contact, the danger and horror of being completely engulfed in the great heathen world bound the faithful more closely together, and in time made Judaism the solid, unbreakable rock that has withstood the a.s.saults and the disintegrating forces of the ages. At first the survivors of the great catastrophe were stunned by the blow that had shattered their nation. They lived only in their memories of the past and in their hopes for the future. At last, in the long period of misery and enforced meditation, they began not only to accept but also to apply the eternal principles proclaimed by their earlier prophets. Thus amidst these entirely new conditions they gained a broader and deeper faith and were still further trained for the divine task of teaching mankind.

II. The Book of Lamentations. After describing the destruction of the little kingdom established at Mizpah under Gedaliah, the Hebrew historical records suddenly become silent. This silence is due to the fact that there was little of external interest to record. The real history of this tragic half-century is the record of the anguish and doubts and hopes in the hearts of the scattered remnants of the race. The little book of Lamentations expresses dramatically and pathetically the thoughts of the people as they meditated upon the series of calamities which gathered about the great catastrophe of 586 B.C. Like the ancient Torah, or five books of the Law, it contains a quintet of poems. These are very similar in theme and form to many of the psalms of the Psalter. In the first four the characteristic five-beat measure, by which the deep emotions, especially that of sorrow, were expressed, is consistently employed. Each of these four is also an acrostic, that is, each succeeding line or group of lines begins with a succeeding letter of the Hebrew alphabet. This acrostic form was probably adopted in order to aid the memory, and suggests that from the first these poems were written to be used in public. Even so the Jews of Jerusalem to-day chant them on each of their sabbaths beside the foundation walls of the great platform on which once stood their ruined temple. Although the artificial character of these poems tends to check the free expression of thought and feeling, it is possible to trace in them a logical progress and to feel the influence of the strong emotions that inspired them.

III. Authors.h.i.+p and Date of the Book. In theme and literary form these poems are so strikingly similar to Jeremiah's later sermons that it was almost inevitable that tradition should attribute them to the great prophet of Judah's decline. This tradition, to which is due the position of the book of Lamentations in the Greek and English Bibles, cannot be traced earlier than the Greek period. The evidence within the poems themselves strongly indicates that they were not written by Jeremiah. It is almost inconceivable that he would subject his poetic genius to the rigid limitations of the acrostic structure. Moreover, he would never have spoken of the weak Zedekiah, whose vacillating policy he condemned, in the terms of high esteem which appear in Lamentations 4:20. These poems also reflect the popular interpretation of the great national calamity, rather than Jeremiah's searching a.n.a.lysis of fundamental causes. A careful study of Lamentations shows that chapters 2 and 4 were probably written by one who was powerfully influenced by Ezekiel's thought. They both follow in their acrostic structure an unusual order of the Hebrew alphabet, differing in this respect from chapters 1 and 3. They have so many close points of contact with each other that it is safe to say that they are both from the same author. They reveal an intimate familiarity with events immediately following the destruction of Jerusalem and were probably written between 580 and 561 B.C., when Jehoiachin was liberated.

Chapters 1 and 3 follow the regular order of the Hebrew alphabet and apparently represent the work of a later author or authors. Chapter 1 is full of pathos and religious feeling and is closely parallel in thought to such psalms as 42 and 137. Chapter 3 is a poetic monologue describing the fate and voicing the contrition of the righteous within the Judean community. Chapter 5, on the contrary, is in the three-beat measure and lacks the acrostic structure of the preceding chapters. Its style and point of view are so different from those of the preceding chapters that it must be the work of another author, who probably lived in the Persian period.

IV. Its Real Character. The purpose of the book of Lamentations was evidently, (1) to give appropriate expression to the feelings of the Jews who survived the destruction of Jerusalem, 586 B.C.; (2) to drive home the great lessons taught by their past history, and thus to arouse true repentance; and (3) to kindle in turn hopes regarding their future.

Through them Jeremiah and Ezekiel live and speak again, but from the point of view of the people. These tragic poems also throw contemporary light upon the horrors of the final siege and capture of Jerusalem and upon the fate of those who survived.

V. Numbers and Fortunes of the Jews Who Remained in Palestine. The Jews actually carried into captivity const.i.tuted only a small part of the total population of Judah (cf. Section XC:ii). The peasants and the inhabitants of the towns outside Jerusalem remained undisturbed, except as some of them were doubtless drafted into the army which under Zedekiah undertook to defend Jerusalem against the Chaldeans. From the later record of Nehemiah's work the names of many of these towns can be determined. In the north were Jericho, Geba, Mizpah, Anathoth, and Kirjath-jearim; in the centre, Netophah and Bethlehem; and in the south Tekoa, Keilah, and Bethzur. The lot of these, who are later known as the people of the land, was pitiable indeed. There are many references in Lamentations and Ezekiel to the persecutions to which they were subjected by their malignant foes, the Moabites and Ammonites on the east and the Philistines on the west.

Even more cruel and aggressive were the Edomites, who had suffered many wrongs at the hands of the Hebrews. It was probably about this time that this half-nomadic people began to be driven northward by the advance of the Nabateans, an Arab people who came from the south. Dislodged from their homes, the Edomites took advantage of the weakness of the Jews and seized southern Judah, including the ancient capital Hebron. The doom which Ezekiel p.r.o.nounces upon the Edomites in 25[12] is because of the revenge that they wreaked upon the Jews at this time. It is significant that Ezekiel's sermons in the period immediately following the fall of Jerusalem contain dire predictions of divine vengeance upon all these foes. After the overthrow of Gedaliah's kingdom, the Jews who remained in Palestine appear to have been left wholly without defences or defenders.

Ezekiel, in 33:23-29, speaks of those who inhabit the waste places in the land of Israel, who live in the strongholds and the caves. Some of them appear to have turned robbers. Foreign settlers came in from every side and in time intermarried with the natives and led them into idolatry.

Ezekiel sternly condemns their immorality and apostasy.

From the references in Jeremiah 41:5 and Ezra 3:3 it is clear that even during this reign of terror many of the people continued to offer sacrifices to Jehovah at the great altar cut in native rock which stood before the ruins of their temple in Jerusalem. Priests were also doubtless found in the land to conduct these services. The ancient feasts, however, with their joyous merrymaking and the resulting sense of divine favor, were no longer observed. Instead, the people celebrated in sackcloth and ashes the fasts commemorating the successive stages in the destruction of their city (Zech. 7:3-7). While their lot was pitiable and their character seemingly unpromising, these people of the land were important factors in the re-establishment of the Judean community.