After Elijah had gone from the scenes of his earthly labors, Elisha became a man of the city, and had a house in Samaria. His dress was that of ordinary life, and he was bland in manners. His nature, unlike that of Elijah, was gentle and affectionate. He became a man of great influence, and was the friend of three kings. Jehoshaphat consulted him in war; Joram sought his advice, and Benhadad in sickness sent to him to be healed, for he exercised miraculous powers. He cured Naaman of leprosy and performed many wonderful deeds, chiefly beneficent in character.

Elisha took no part in the revolutions of the palace, but he anointed Jehu to be king over Israel, and predicted to Hazael his future elevation. His chief business was as president of a school of the prophets. His career as prophet lasted fifty-five years. He lived to a good old age, and when he died, was buried with great pomp as a man of rank, in favor with the court, for it was through him that Jehu subsequently reigned. During the life of Elijah, however, Elisha was his companion and coadjutor. More is said in Jewish history of Elisha than of Elijah, though the former was not so lofty and original a character as the latter. We are told that though Elisha inherited the mantle of his master, he received only two-thirds of his master's spirit. But he was regarded as a great prophet for over fifty years, even beyond the limits of Israel. Unlike Elijah, Elisha preferred the companionship of men rather than life in a desert. He fixed his residence in Samaria, and was highly honored and revered by all cla.s.ses; he exercised a great influence on the king of Israel, and carried on the work which Elijah began. He was statesman as well as prophet, and the trusted adviser of the king; but his distinguished career did not begin till after Elijah had ascended to heaven.

After the consecration of Elisha there is nothing said about Elijah for some years, during which Ahab was involved in war with Benhadad, king of Damascus. After that unfortunate contest it would seem that Ahab had resigned himself to pleasure, and amused himself with his gardens at Jezreel. During this time Elijah had probably lived in retirement; but was again summoned to declare the judgment of G.o.d on Ahab for a most atrocious murder.

In his desire to improve his grounds Ahab cast his eyes on a fertile vineyard belonging to a distinguished and wealthy citizen named Naboth, which had been in the possession of his family even since the conquest.

The king at first offered a large price for this vineyard, which he wished to convert into a garden of flowers, but Naboth refused to sell it for any price. "G.o.d forbid," said he, with religious scruples blended with the pride of ancestry, "that I should give to thee the inheritance of my fathers." Powerful and despotic as was the king, he knew he could not obtain this coveted vineyard except by gross injustice and an act of violence, which even he dared not commit. It would be an open violation of the Jewish Const.i.tution. By the laws of Moses the lands of the Israelites, from the conquest, were inalienable. Even if they were sold for debt, after fifty years they would return to the family. The pride of ownership in real estate was one of the peculiarities of the Hebrews until after their final dispersion. After the fall of Jerusalem by t.i.tus, personal property came to be more valued than real estate, and the Jews became the money lenders and the bankers of the world. They might be oppressed and robbed, but they could hide away their treasures.

A sc.r.a.p of paper, they soon discovered, was enough to transfer in safety the largest sums. A Jew had only to give a letter of credit on another Jewish house, and a king could find ready money, if he gave sufficient security, for any enterprise. Thus rare jewels pledged for gold acc.u.mulated among the Hebrew merchants at an early date.

Ahab, disappointed in not being able without a crime to get possession of Naboth's vineyard, abandoned himself to melancholy. In his deep chagrin he laid himself down on his bed, turned his face to the wall, and refused to eat. This seems strange to us, since he had more than enough, and there was no check on his ordinary pleasures. But covetous men never are satisfied. Ahab was miserable with all his possessions so long as Naboth was resolved to retain his paternal acres. It seems that it did not occur even to this unprincipled king that he could get possession of the coveted vineyard if he resorted to craft and violence.

But his clever and unscrupulous wife came to his a.s.sistance. In her active brain she devised the means of success. She saw only the end; she cared nothing for the means. It is probable, indeed, that Jezebel hankered even more than Ahab for a garden of flowers. Yet even she dared not openly seize the vineyard. Such an outrage might have caused a rebellion; it would, at least, have created a great scandal and injured her popularity, of which this artful woman was as tenacious as the Jew was of his property. Moreover, Naboth was a very influential and wealthy citizen, and had friends to support him. How could she remove the grievous eye-sore? She pondered and consulted the doctors of the law, as Henry VIII. made use of Cranmer when he wished to marry Anne Boleyn.

They told her that if it could be proved that any one, however high his rank, had blasphemed G.o.d and the king, he could legally be executed, and that his property would revert to the Crown. So she suborned false witnesses, who swore at the trial of Naboth, already seized for high treason, that he had blasphemed G.o.d and the king. Sentence, according to law, was pa.s.sed upon the innocent man, and according to law he was stoned to death, and the vineyard according to law became the property of the Crown. Jezebel, who had managed the whole affair, did not undertake the prosecution in her own name; as a woman, she had not the legal power. So she stole the king's ring, and sealed the indictment with the royal seal.

Thus by force and fraud under skilful technicalities, and by usurpation of the royal authority, the crime was consummated, and had the sanction of the law. Oh, what crimes have been perpetrated in every age and country under cover of the law! The Holy Inquisition was according to law; the early Christian persecutions were according to law; usurpers and murderers have reigned according to law; the Quakers were put in prison, and witches were burned according to law. Slavery was sustained by legal enactments; the rum shops are all under the protection of the law. There is scarcely a public scandal and wrong in any civilized country which the law does not somehow countenance or sustain. All public robbers appeal to legal technicalities. How could city officials steal princely revenues, how could lawyers collect exorbitant fees, if it were not for the law? Neither Ahab nor Jezebel would have ventured to seize Naboth's vineyard except under legal pretences; false witnesses swore to a lie, and the law condemned the accused. Ahab in this instance was not as bad as his wife. He may not even have known by what diabolical craft the vineyard became his.

But such crimes, striking at the root of justice, cry to heaven for vengeance. On Ahab as king rested the responsibility, and he as well as his more guilty partner was made to pay the penalty. G.o.d in his providence avenged the death of Naboth. The whole affair was widely known. As Naboth's reputed offence was unusual, and the gravest known to the Jewish laws, there was so great a sensation that a fast was proclaimed. The false trial and murderous execution were accomplished "before all the people." But this very ostentation of legal form made the outrage notorious. It reached the ears of Elijah. The prophet's keen sense of right detected such an outrageous combination of hypocrisy, covetousness, fraud, usurpation, cruelty, robbery, and murder, that he once more heard the Divine voice which summoned him from his retirement and sent him to the court with an awful message. Suddenly, unannounced and unexpected, the man of G.o.d appeared before the king in his newly acquired possession, surrounded by his gardeners and artificers, and accompanied by two of his officers,--Bidkar, and Jehu the son of Nimshi,--destined to be both instrument and witness of the retribution.

With unwonted austerity, without preface or waste of words, Elijah broke forth: "Thus saith Jehovah!"--how the monarch must have quaked at this awful name: "In the place where dogs licked the blood of Naboth, shall dogs also lick thine, even thine." The conscience-stricken, affrighted monarch could only say, "Hast thou found me, oh mine enemy!" And terrible was the response: "Yes, I have found thee! and because thou hast sold thyself to work evil in the sight of the Lord, behold, I will take away thy posterity, and will make thy house like the house of Jeroboam, who made Israel to sin. And as to thy wife also, saith Jehovah, the dogs shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city shall the dogs eat, and him that dieth in the field shall the fowls of the air eat."

When and where, in the annals of the great, has such a dreadful imprecation been uttered? It was more awful than the doom p.r.o.nounced on Belshazzar. The blood of Ahab and his wife was to be licked up by dogs, their dynasty to be overthrown, and their whole house destroyed. This dire punishment was inflicted probably not only on account of the crime pertaining to Naboth, but for a whole life devoted to idolatry. The sentence was not to be executed immediately,--possibly a time was given for repentance; but it would surely be inflicted at last. This Ahab knew better than any man in his kingdom. He was thrown into the depths of the most abject despair. He rent his clothes; he put ashes on his head and sackcloth on his flesh, and refused to eat or drink. He repented after the fashion of criminals, and humbled himself, as Nebuchadnezzar did, before the Most High G.o.d. G.o.d in mercy delayed, but did not annul, the punishment Ahab lived long enough to fight the king of Syria successfully, so that for three years there was peace in Israel. But Ramoth in Gilead, belonging to the northern kingdom, remained in the hands of the Syrians.

In the mean time Jehoshaphat, king of Judah, whose son Jehoram had married Athaliah, daughter of Ahab, and who was therefore in friendly social and political relations with Ahab, came to visit him. They naturally talked about the war, and lamented the fall of Ramoth-Gilead.

Ahab proposed a united expedition to recover it, to which Jehoshaphat was consenting; but before embarking in an offensive war against a powerful state, the two monarchs consulted the prophets. It is not to be supposed that they were the priests of Baal, but ordinary prophets who wished to please. False prophets and false friends are very much alike,--they give advice according to the inclinations and wishes of those who consult them. They are afraid of incurring displeasure, knowing well that no one likes to have his plans opposed by candid advisers. Therefore they all gave their voices for war, foretelling a grand success. But one prophet, more honest and bold--perhaps more gifted--than the rest, Micaiah by name, took a different view of the matter. He was constrained to speak his honest convictions, and prophesied evil, and was thrown into prison for his honesty and boldness.

Nevertheless Ahab in his heart was afraid, and had sad forebodings.

Knowing his peril, and alarmed at the words of a true prophet, he disguised himself for the battle; but a chance arrow, shot at a venture, penetrated through the joints of his armor, and he was mortally wounded.

His blood ran from his wound into the chariot, and when the chariot was washed in the pool of Samaria, after Ahab had expired, the dogs licked up his blood, as Elijah had predicted.

The death of Ahab put an end to the fighting; nor was Jehoshaphat injured, although he wore his royal robes. The Syrian general had given orders to slay only the king of Israel. At one time, however, the king of Judah was in great peril, being mistaken for Ahab; but when his pursuers discovered their mistake, they turned from the pursuit.

It seems that Jezebel survived her husband fourteen years, and virtually ruled the kingdom, for she was a woman of ability. She exercised the same influence over her son Ahaziah that she had over her husband, so that the son like the father served Baal and made Israel to sin.

To this young king was Elijah also sent. Ahaziah had been seriously injured by an accidental fall from his upper chamber, through the lattice, to the court yard below. He sent to the priests of Baal, to inquire whether he should recover or not. But Elijah by command of G.o.d had intercepted the king's messengers, and suddenly appearing before them, as was his custom, confronted them with these words: "Is there no G.o.d in Israel, that ye go to inquire of Baalzebub, the G.o.d of Ekron?

Now, therefore, say unto the king, Thou shalt not come down from the bed on which thou art gone up, but shalt surely die." On their return to Ahaziah, without delivering their message to the G.o.d of the Phoenicians or Philistines, the king said: "Why are ye now turned back?" They repeated the words of the strange man who had turned them back; and the king said: "What manner of man was he who came up to meet you?" They answered, "He was a hairy man, and girt with a girdle of leather around his loins." The king cried, "It is Elijah the Tishbite." Again his enemy had found him!

Whereupon Ahaziah sent a band of fifty chosen soldiers to arrest the prophet, who had retired to the top of a steep and rugged hill, probably Carmel. The captain of the troop approached, and commanded him in the name of the king to come down, addressing him as the man of G.o.d. "If I am a man of G.o.d," said Elijah, "let fire come down from heaven and consume thee and thy fifty." The fire came down and consumed them.

Again the king sent another band of fifty with their captain, who met with the same fate. Again the king sent another band of fifty men, the captain of which came and fell on his knees before Elijah and besought him, saying, "O man of G.o.d! I pray thee let my life and the lives of these fifty thy servants be precious in thy sight." And the angel of the Lord said unto Elijah, "Go down with him; be not afraid of him." And he arose and went with the soldiers to the king, repeating to him the words he had sent before, that he should not recover, but should surely die.

So Ahaziah died, as Elijah prophesied, and Jehoram (or Joram) reigned in his stead,--a brother of the late king, who did not personally worship Baal, but who allowed the queen-mother to continue to protect idolatry.

The war which had been begun by Ahab against the Syrians still continued, to recover Ramoth-Gilead, and the stronghold was finally taken by the united efforts of Judah and Israel; but Joram was wounded, and returned to Jezreel to be cured.

With the advent of Elijah a reaction against idolatry had set in. The people were awed by his terrible power, and also by the influence of Elisha, on whom his mantle fell. It does not appear that the people had utterly abandoned the religion of their fathers, for they had not hesitated to slay the eight hundred and fifty priests of Baal at the command of Elijah. The introduction of idolatry had been the work of princes, chiefly through the influence of Jezebel; and as the establishment of a false religion still continued to be the policy of the court, the prophets now favored the revolution which should overturn the house of Ahab, and exterminate it root and branch. The instrument of the Almighty who was selected for this work was Jehu, one of the prominent generals of the army; and his task was made comparatively easy from the popular disaffection. That a woman, a foreigner, a pagan, and a female demon should control the government during two reigns was intolerable. Only a spark was needed to kindle a general revolt, and restore the religion of Jehovah.

This was the appearance of a young prophet at Ramoth-Gilead, whom Elisha had sent with an important message. Forcing his way to the house where Jehu and his brother officers were sitting in council, he called Jehu apart, led him to an innermost chamber of the house, took out a small horn of sacred oil, and poured it on Jehu's head, telling him that G.o.d had anointed him king to cut off the whole house of Ahab, and destroy idolatry. On his return to the room where the generals were sitting, Jehu communicated to them the message he had received. As the discontent of the nation had spread to the army, it was regarded as a favorable time to revolt from Joram, who lay sick at Jezreel. The army, following the chief officers, at once hailed Jehu as king. It was supremely necessary that no time should be lost, and that the news of the rebellion should not reach the king until Jehu himself should appear with a portion of the army. Jehu was just the man for such an occasion,--rapid in his movements, unscrupulous, yet zealous to uphold the law of Moses. So mounting his chariot, and taking with him a detachment of his most reliable troops, he furiously drove toward Jezreel, turning everybody back on the road. It was a drive of about fifty miles. When within six miles of Jezreel the sentinels on the towers of the walls noticed an unusual cloud of dust, and a rider was at once despatched to know the meaning of the approach of chariots and horses. The rider, as he approached, was ordered to fall back in the rear of Jehu's force. Another rider was sent, with the same result. But Joram, discovering that the one who drove so rapidly must be his own impetuous captain of the host, and suspecting no treachery from him, ordered out his own chariot to meet Jehu, accompanied by his uncle Ahaziah, king of Judah. He expected stirring news from the army, and was eager to learn it. He supposed that Hazael, then king of Damascus, who had murdered Benhadad, had proposed peace. So as he approached Jehu--the frightful irony of fate halting him for the interview in the very vineyard of Naboth--he cried out, "Is it peace, Jehu?" "Peace!" replied Jehu; "what peace can be made so long as Jezebel bears rule?" In an instant the king understood the ominous words of his general, turned back his chariot, and fled toward his palace, crying, "There is treachery, O Ahaziah!" An arrow from Jehu pierced the monarch in the back, and he sank dead in his chariot. Ahaziah also was mortally wounded by another arrow from Jehu, but he succeeded in reaching Megiddo, where he died. Jehu spoke to Bidkar, his captain, and recalling the dread prophecy of Elijah, commanded the body of Ahab's son to be cast out into the dearly-bought field of Naboth.

In the mean time, Jezebel from her palace window at Jezreel had seen the murder of her son. She was then sixty years of age. The first thing she did was to paint her eyelids, and put on her most attractive apparel, to appear as beautiful as possible, with the hope doubtless of attracting Jehu,--as Cleopatra, after the death of Antony, sought to win Augustus.

Will a flattered woman, once beautiful, ever admit that her charms have pa.s.sed away? But if the painted and bedizened queen antic.i.p.ated her fate, she determined to die as she had lived,--without fear, imperious, and disdainful. So from her open window she tauntingly accosted Jehu as he approached: "What came of Zimri, who murdered his master as thou hast done?" "Are there any on my side?" was the only reply he deigned to make, as he looked up to a window of the palace, which was a part of the wall of the city. Two or three eunuchs, looking out from behind her, answered the summons, for the wicked and haughty queen had no real friends. "Throw her down!" ordered Jehu; and in a moment the blood from her mangled body splashed upon the walls and upon the horses. In another instant the wheels of the chariot pa.s.sed over her lifeless remains. Jehu would have permitted a decent burial, "for," said he, "she is a king's daughter;" but before her mangled corpse could be collected, in the general confusion, the dogs of the city had devoured all that remained of her but the skull, the feet, and hands.

So perished the most infamous woman that ever wore a royal diadem, as had been predicted. With her also perished the seventy sons of Ahab, all indeed that survived of the royal house of Omri. And the work of destruction did not end until the courtiers of the late king and all connected with them, even the palace priests, were killed. Then followed the ma.s.sacre of the other priests of Baal, the destruction of the idolatrous temples, and the restoration of the worship of Jehovah, not only at Samaria, but at Jerusalem, for the revolution extended far and wide on the death of Ahaziah as of Joram. Athaliah, the daughter of Jezebel, who reigned over Judah, also perished in those revolutionary times.

It is not to be supposed that the relentless and savage Jehu was altogether moved by a zeal for Jehovah in these revolting slaughters. He was an ambitious and successful rebel; but like all notable forces, he may be regarded as an instrument of Providence, whose ways are "mysterious," because men are not large enough and wise enough to trace effects to their causes under His immutable laws. Jehu was a necessary consequence of Ahab and Jezebel. Jehovah, as the national deity of the Jews, was the natural and necessary rallying cry of the revolt against Phoenician idolatry and foulness. The missionary sermons of those crude days were preached with the sword and the strong arm. G.o.d's revelations of himself and his purposes to man have always been through men, and by His laws the medium always colors the light which it transmits. The splendor of the noonday sun cannot shine clearly through rough, imperfect gla.s.s; and so the conceptions of Deity and of the divine will, as delivered by the prophets, in every case show the nature of the man receiving and delivering the inspired message. And yet, through all the turmoil of those times, and the startling contrast between the conceptions presented by the "Jehovah" of Elijah and the "Father" of Jesus, the one grand central truth which the seed of Abraham were chosen to conserve stands out distinctly from first to last,--the unity and purity of G.o.d. However obscured by human pa.s.sions and interests, that principle always retained a vital hold upon some--if only a "remnant"--of the Hebrew race.

The influence of Elijah, then, acting personally through him and his successor Elisha, had caused the extermination of the worship of Baal.

But the golden calves still remained; and there was no improvement in the political affairs of the kingdom. It was steadily declining as a political power, whether on account of the degeneracy which succeeded prosperity, or the warlike enterprises of the empires and states which were hostile equally to Judah and Israel. Jehu was forced to pay tribute to a.s.syria to secure protection against Syria; and after his death Israel was reduced to the lowest depression by Hazael, and had not the power of Syria soon after been broken by a.s.syria, the northern kingdom would have been utterly destroyed.

It was not given to Elijah to foresee the future calamities of the Jews, or to declare them, as Isaiah and Jeremiah did. It was his mission, and also Elisha's, to destroy the worship of Baal and punish the apostate kings who had introduced it. He was the messenger and instrument of Jehovah to remove idolatry, not to predict the future destiny of his nation. He is to be viewed, like Elisha, as a reformer, as a man of action, armed with supernatural gifts to awe kings and influence the people, rather than as a seer or a poet, or even as a writer to instruct future generations. His mission seems to have ended shortly after he had thrown his mantle on a man more accomplished than himself in knowledge of the world. But his last days are a.s.sociated with unspeakable grandeur as well as pathetic interest.

Elijah seems to have known that the day of his departure was at hand.

So, departing from Gilgal in company with his beloved companion, he proceeded toward Bethel. As he approached the city he besought Elisha to leave him alone; but Elisha refused to part with the master whom he both loved and revered. Onward they proceeded from Bethel to Jericho, and from Jericho to the Jordan. It was a mournful journey to Elisha, for he knew as well as the sons of the prophets at Jericho that he and his master, and friend more than master, were to part for the last time on earth. The waters of the Jordan happened to be swollen, and the two prophets, and the fifty sons of the prophets--their pupils, who came to say farewell--could not pa.s.s over. But the sacred narrative tells us that Elijah, wrapping his mantle together like a staff, smote the waters, so that they were divided, and the two pa.s.sed over to the eastern bank, in view of the disciples. In loving intercourse Elijah promises to give to his companion as token of his love whatever Elisha may choose. Elisha asks simply for a double portion of his master's spirit, which Elijah grants in case Elisha shall see him distinctly when taken away.

"And it came to pa.s.s, as they still went on and talked, that behold there appeared a chariot of fire and horses of fire, which parted them both asunder. And Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, 'My father, my father! the chariot of Israel, and the hors.e.m.e.n thereof !'"--Thou art the chariot of Israel; thou hast been its hors.e.m.e.n! And then there fell from Elijah, as he vanished from human sight, the mantle by which he had been so well known; and it became the sign of that fulness of divine favor which was given to his successor in his arduous labors to restore the worship of Jehovah, "and to prepare the way for Him in whom all prophecy is fulfilled."

ISAIAH.

PROPHESIED 740-701 B.C.

NATIONAL DEGENERACY.

To understand the mission of Isaiah, one should be familiar with the history of the kingdom of Judah from the time of Jeroboam, founder of the separate kingdom of Israel, to that of Uzziah, in whose reign Isaiah was born, 760 B.C.

Judah had doubtless degenerated in virtue and spiritual life, but this degeneracy was not so marked as that of the northern kingdom,--called Israel. Judah had been favored by a succession of kings, most of whom were able and good men. Out of nine kings, five of them "did right in the sight of the Lord;" and during the two hundred and sixteen years when these monarchs reigned, one hundred and eighty-seven were years when the worship of Jehovah was maintained by virtuous princes, all of whom were of the house of David. The reigns of those kings who did evil in the sight of the Lord were short.

During this period there were nineteen kings of Israel, most of whom did evil. They introduced idolatry; many of them were usurpers, and died violent deaths. If the northern kingdom was larger and more fertile than the southern, it was more afflicted with disastrous wars and divine judgments for the sins into which it had fallen. It was to the wicked kings of Israel, throned in the Samarian Shechem, that Elijah and Elisha were sent; and the interest we feel in their reigns is chiefly directed to the acts and sayings of those two great prophets.

The kingdom of Judah, blessed on the whole with virtuous rulers, and comparatively free from idolatry, continually increased in wealth and political power. Rehoboam, the son of Solomon, after the rebellion of the ten tribes, seems to have changed somewhat his course of life, although the high places and graven images were not removed; but his grandson Asa destroyed the idols, and made fortunate alliances. Asa's son Jehoshaphat terminated the civil wars that had raged between Judah and Israel from the accession of Rehoboam, and almost rivalled Solomon in his outward prosperity. Jerusalem became the strongest fortress in western Asia; the Temple service was continued in its former splendor; all that was vital in the strength of nations pertained to the smaller kingdom. The dark spot in the history of Judah for nearly two hundred years was the ascendency gained by Athaliah, the daughter of Jezebel, over her husband Jehoram, who introduced the G.o.ds of Phoenicia. She seems to have exercised the same malign influence in Jerusalem that Jezebel did in Samaria, and was as unscrupulous as her pagan mother. She even succeeded in usurping the throne, and in destroying the whole race of David, with the exception of Joash, an infant, whom Jehoiada the high-priest contrived to hide until the unscrupulous Athaliah was slain, having reigned as queen six years,--the first instance in Jewish history of a female sovereign.

Both Judah and Israel in these years had the danger of a Syrian war constantly threatening them. Under Hazael, who reigned at Damascus, great conquests were made by the Syrians of Jewish territory, and the capture of Jerusalem was averted only by buying off the enemy, to whom were surrendered the gifts to the Temple acc.u.mulating since the days of Jehoshaphat. The whole land was overrun and pillaged. Nor were calamities confined to the miseries of war. A long drouth burned the fields; seed rotted under the clods; the cattle moaned in the barren and dried-up pastures; while locusts devoured what the drouth had spared.

Says Stanley: "The purple vine, the green fig-tree, the gray olive, the scarlet pomegranate, the golden corn, the waving palm, the fragrant citron, vanished before them, and the trunks and branches were left bare and white by their devouring teeth,"--a brilliant sentence, by the way, which Geikie quotes without acknowledgment, as well as many others, which lays him open to the charge of plagiarism. Both Stanley and Geikie, however, seem to be indebted to Ewald for all that is striking and original in their histories,--so true is Solomon's saying that there is nothing new under the sun. The rarest thing in literature is a truly original history.

In this mournful crisis the prophet Joel, who was a priest at Jerusalem, demanded a solemn fast, which the entire kingdom devoutly celebrated, the whole body of the priests crying aloud before the gates of the Temple, "Spare Thy people, O Lord! give not Thine heritage to reproach, lest the heathen make us a by-word, and ask, Where is now thy G.o.d?" But Joel, the oldest, and in many respects the most eloquent, Hebrew prophet whose utterances have come down to us, did not speak in vain, and a great religious revival followed, attended naturally by renewed prosperity,--for among the Jews a "revival of religion" meant a practical return from vice to virtue, personal holiness, and the just and wholesome requirements of their law; so that "under Amaziah, Uzziah, and Jotham, Judah rose once more to a pitch of honor and glory which almost recalled the golden age of David."

A greater power than that of Syria threatened the peace and welfare of the kingdom of Judah, as it also did that of Israel; and this was the empire of a.s.syria. During the reigns of David and Solomon this empire was pa.s.sing through so many disasters that it was not regarded as dangerous, and both of the Jewish kingdoms were left free to avail themselves of every facility afforded for national development. Ewald notices emphatically this outward prosperity, which introduced luxury and pride throughout the kingdom. It was the golden age of merchants, usurers, and money-mongers. Then appeared that extraordinary greed for riches which never afterward left the nation, even in seasons of calamity, and which is the most striking peculiarity of the modern Hebrew. This was a period not only of prosperity and luxury, but of vanity and ostentation, especially among women. The insidious influences of wealth more than balanced the good effected by a long succession of virtuous and gifted princes. I read of no country that, on the whole, was ever favored by a more remarkable constellation of absolute kings than that of Judah. Most of them had long reigns, took prophets and wise men for their counsellors, developed the resources of their kingdoms, strengthened Jerusalem, avoided entangling wars, and enjoyed the love and veneration of the people. Most of them, unlike the kings of Israel, were true to their exalted mission, were loyal to Jehovah, and discouraged idolatry, if they did not root out the scandal by persecuting violence. Some of these kings were poets, and others were saints, like their great ancestor David; and yet, in spite of all their efforts, corruption, and infidelity gained ground, and ultimately undermined the state and prepared the way for Babylonian conquests.

Though Jerusalem survived the fall of Samaria for nearly five generations, divine judgment was delayed, but not withdrawn. The chastis.e.m.e.nt was sent at last at the hands of warriors whom no nation could successfully resist.

The old enemies who had in the early days overwhelmed the Hebrews with calamities under the Judges had been conquered by Saul and David,--the Moabites, the Edomites, the Hitt.i.tes, the Jebusites, and the Philistines,--and they never afterward seriously menaced the kingdom, although there were occasional wars. But in the eighth century before Christ the a.s.syrian empire, whose capital was Nineveh, had become very formidable under warlike sovereigns, who aimed to extend their dominion to the Mediterranean and to Egypt. In the reign of Jehoash, the son of Athaliah, an a.s.syrian monarch had exacted tribute from Tyre and Sidon, and Syria was overrun. When Pul, or Tiglath-pileser, seized the throne of Nineveh, he pushed his conquests to the Caspian Sea on the north and the Indus on the east, to the frontier of Egypt and the deserts of Sinai on the west and south. In 739 B.C. he appeared in Syria to break up a confederation which Uzziah of Judah had formed to resist him, and succeeded in destroying the power of Syria, and carrying its people as captives to a.s.syria. Menahem, king of Samaria, submitted to the enormous tribute of one thousand talents of silver. In 733 B.C. this great conqueror again invaded Syria, beheaded Rezin its king, took Damascus, reduced five hundred and eighteen cities and towns to ashes, and carried back to Nineveh an immense spoil. In 728 B.C. Shalmanezer IV. appeared in Palestine, and invested Samaria. The city made an heroic defence; but after a siege of three years it yielded to Sargon, who carried away into captivity the ten tribes of Israel, from which they never returned.

Judah survived by reason of its greater military skill and its strong fortresses, with which Asa, Jehoshaphat, and Uzziah had fortified the country, especially Jerusalem. But the fate of western Asia was sealed when Rezin of Damascus, Menahem of Samaria, Hiram of Tyre, and the king of Hamath moodily consented to pay tribute to the king of a.s.syria; the downfall of the st.u.r.dy Judah was in preparation.

Greater evils than those of war threatened the stability of the state.

In Judah as in Ephraim drunkenness was a national vice, and the n.o.bles abandoned themselves to disgraceful debauchery. There was a general demoralization of the people more fearful in its consequences than even idolatry. Judah was no exception to the ordinary fate of nations; the everlasting sequence--pertaining to inst.i.tutions as well as nations, to religious as well as merely political communities--was here seen,--"Inwardness, outwardness, worldliness, and rottenness."

It was in this state of political danger and a general decline in morals, with a tendency to idolatry, that Isaiah--preacher, statesman, historian, poet, and prophet--was born.