We should expect some more explicit statement if that were the case.

Moreover, it is most improbable that the pa.s.sage which follows would begin abruptly without an adversative conjunction--as is the case--if it proceeded to describe a letter provoked by opposition to another letter just mentioned. Therefore we must regard Bishlam and his companions as enemies of the Jews. Now some who have accepted this view have maintained that the letter of Bishlam and his friends is no other than the letter ascribed to Rehum and Shimshai in the following verses. It is stated that the former letter was in the Aramaic language, and the letter which is ascribed to the two great officials is in that language. But the distinct statement that each group of men wrote a letter seems to imply that there were two letters written in the reign of Artaxerxes, or three in all.

[119] Ezra iv. 6.

[120] Ezra iv. 7.

The third letter is the only one that the chronicler has preserved. He gives it in the Aramaic language, and from Ezra iv. 8, where this is introduced, to vi. 18, his narrative proceeds in that language, probably because he found his materials in some Aramaic doc.u.ment.

Some have a.s.signed this letter to the period of the reign of Artaxerxes prior to the mission of Ezra. But there are two reasons for thinking it must have been written after that mission. The first has been already referred to--viz., that the complaint about "the Jews which came up from thee" points to some large migration during the reign of Artaxerxes, which must be Ezra's expedition. The second reason arises from a comparison of the results of the correspondence with the description of Jerusalem in the opening of the Book of Nehemiah. The violence of the Samaritans recorded in Ezra iv. 23 will account for the deplorable state of Jerusalem mentioned in Nehemiah i.

3, the effects of the invasion referred to in the former pa.s.sage agreeing well with the condition of the dismantled city reported to Nehemiah. But in the history of Ezra's expedition no reference is made to any such miserable state of affairs. Thus the correspondence must be a.s.signed to the time between the close of "Ezra" and the beginning of "Nehemiah."

It is to Ezra's company, then, that the correspondence with Artaxerxes refers. There were two parties in Jerusalem, and the opposition was against the active reforming party, which now had the upper hand in the city. Immediately we consider this, the cause of the continuance and increase of the antagonism of the colonists becomes apparent.

Ezra's harsh reformation in the expulsion of foreign wives must have struck the divorced women as a cruel and insulting outrage. Driven back to their paternal homes with their burning wrongs, these poor women must have roused the utmost indignation among their people. Thus the reformer had stirred up a hornets' nest. The legislator who ventures to interfere with the sacred privacy of domestic life excites the deepest pa.s.sions, and a wise man will think twice before he meddles in so dangerous a business. Only the most imperative requirements of religion and righteousness can justify such a course, and even when it is justified n.o.body can foresee how far the trouble it brings may spread.

The letter which the chronicler transcribes seems to have been the most important of the three. It was written by two great Persian officials. In our English versions the first of these is called "the chancellor," and the second "the scribe". "The chancellor" was probably the governor of a large district, of which Palestine was but a provincial section; and "the scribe"

his secretary. Accordingly it is apparent that the persistent enmity of the colonists, their misrepresentations, and perhaps their bribes, had resulted in instigating opposition to the Jews in very high places. The action of the Jews themselves may have excited suspicion in the mind of the Persian Satrap, for it would seem from his letter that they had just commenced to fortify their city. The names of the various peoples who are a.s.sociated with these two great men in the t.i.tle of the letter also show how far the opposition to the Jews had spread. They are given as the peoples whom Osnappar (_Esar-bani-pal_) had brought over and set in the city of Samaria, "_and in the rest of the country beyond the river_."[121] That is to say, the settlers in the vast district west of the Euphrates are included. Here were _Apharsathchites_--who cannot be the Persians, as some have thought, because no a.s.syrian king ever seems to have penetrated to Persia, but may be the Paraetaceni of Herodotus,[122] a Median people; _Tarpelites_-- probably the people named among the Hebrews after Tubal;[123]

_Apharsites_--also wrongly identified by some with the Persians, but probably another Median people; _Archevites_, from the ancient Erech (_Uruk_);[124] _Babylonians_, not only from the city of Babylon, but also from its neighbourhood; _Shushanchites_, from Shusan (_Susa_), the capital of Susiana; _Dehaites_--possibly the Dai of Herodotus,[125] because, though these were Persians, they were nomads who may have wandered far; _Elamites_, from the country of which Susa was capital. A terrific array!

The very names would be imposing. All these people were now united in a common bond of enmity to the Jews of Jerusalem. Antic.i.p.ating the fate of the Christians in the Roman Empire, though on very different grounds, the Jews seem to have been regarded by the peoples of Western Asia with positive antipathy as enemies of the human race. Their anti-social conduct had alienated all who knew them. But the letter of indictment brought a false charge against them. The opponents of the Jews could not formulate any charge out of their real grievances sufficiently grave to secure an adverse verdict from the supreme authority. They therefore trumped up an accusation of treason. It was untrue, for the Jews at Jerusalem had always been the most peaceable and loyal subjects of the Great King. The search which was made into the previous history of the city could only have brought to light any evidence of a spirit of independence as far back as the time of the Babylonian invasions. Still this was enough to supplement the calumnies of the irritated opponents which the Satrap and his secretary had been persuaded to echo with all the authority of their high position.

Moreover, Egypt was now in revolt, and the king may have been persuaded to suspect the Jews of sympathy with the rebels. So Jerusalem was condemned as a "bad city"; the Persian officials went up and forcibly stopped the building of the walls, and the Jews were reduced to a condition of helpless misery.

[121] Ezra iv. 10.

[122] Herodotus, i. 101.

[123] Gen. x. 2.

[124] Gen. x. 10.

[125] Herodotus, i. 125.

This was the issue of Ezra's reformation. Can we call it a success?

The answer to such a question will depend on what kind of success we may be looking for. Politically, socially, regarded from the standpoint of material profit and loss, there was nothing but the most dismal failure. But Ezra was not a statesman; he did not aim at national greatness, nor did he aim even at social amelioration. In our own day, when social improvements are regarded by many as the chief ends of government and philanthropy, it is difficult to sympathise with conduct which ran counter to the home comforts and commercial prosperity of the people. A policy which deliberately wrecked these obviously attractive objects of life in pursuit of entirely different aims is so completely remote from modern habits of thought and conduct that we have to make a considerable effort of imagination if we would understand the man who promoted it. How are we to picture him?

Ezra was an idealist. Now the success of an idealist is not to be sought for in material prosperity. He lives for his idea. If this idea triumphs he is satisfied, because he has attained the one kind of success he aimed at. He is not rich; but he never sowed the seed of wealth. He may never be honoured: he has determined to set himself against the current of popular fashion; how then can he expect popular favour? Possibly he may meet with misapprehension, contempt, hatred, death. The greatest Idealist the world ever saw was excommunicated as a heretic; insulted by His opponents, and deserted by most of His friends; tortured and crucified. The best of His disciples, those who had caught the enthusiasm of His idea, were treated as the offscouring of the earth. Yet we now recognise that the grandest victory ever achieved was won at Calvary; and we now regard the travels of St. Paul through stoning and scourging, through Jewish hatred and Christian jealousy, on to the block, as nothing less than a magnificent triumphant march. The idealist succeeds when his idea is established.

Judged by this standard--the only fair standard--Ezra's work cannot be p.r.o.nounced a failure. On the contrary, he accomplished just what he aimed at. He established the separateness of the Jews. Among ourselves, more than two thousand years after his time, his great idea is still the most marked feature of his people. All along the ages it has provoked jealousy and suspicion; and often it has been met by cruel persecution. The separate people have been treated as only too separate from the rest of mankind. Thus the history of the Jews has become one long tragedy. It is infinitely sad. Yet it is incomparably more n.o.ble than the hollow comedy of existence to which the absence of all aims apart from personal pleasure reduces the story of those people who have sunk so low that they have no ideas. Moreover, with Ezra the racial idea was really subordinate to the religious idea. To secure the worship of G.o.d, free from all contamination--this was his ultimate purpose. In accomplishing it he must have a devoted people also free from contamination, a priesthood still more separate and consecrated, and a ritual carefully guarded and protected from defilement. Hence arose his great work in publishing the authoritative codified scriptures of the Jews. To a Christian all this has its defects--formalism, externalism, needless narrowness. Yet it succeeded in saving the religion of the Jews, and in transmitting that religion to future ages as a precious casket containing the seed of the great spiritual faith for which the world was waiting. There is something of the schoolmaster in Ezra; but he is like the law he loved so devoutly--a schoolmaster who brings us to Christ. He was needed both for his times and also in order to lay the foundation of coming ages.

Who shall say that such a man was not sent of G.o.d? How can we deny to his unique work the inspiration of the Holy Spirit? The harshness of its outward features must not blind us to the sublimity of its inner thought or the beneficence of its ultimate purpose.

CHAPTER XV.

_NEHEMIAH THE PATRIOT._

NEHEMIAH i. 1-3.

The Book of Nehemiah is the last part of the chronicler's narrative.

Although it was not originally a separate work, we can easily see why the editor, who broke up the original volume into distinct books, divided it just where he did. An interval of twelve or thirteen years comes between Ezra's reformation and the events recorded in the opening of "Nehemiah." Still a much longer period was pa.s.sed over in silence in the middle of "Ezra."[126] A more important reason for the division of the narrative may be found in the introduction of a new character. The book which now bears his name is largely devoted to the actions of Nehemiah; and it commences with an autobiographical narrative, which occupies the first six chapters and part of the seventh.

[126] At Ezra vii. 1.

Nehemiah plunges suddenly into his story, without giving us any hints of his previous history. His father, Hacaliah, is only a name to us.

It was necessary to state this name in order to distinguish the writer from other men named Nehemiah.[127] There is no reason to think that his privileged position at court indicates high family connections.

The conjecture of Ewald that he owed his important and lucrative office to his personal beauty and youthful attractions is enough to account for it. His appointment to the office formerly held by Zerubbabel is no proof that he belonged to the Jewish royal family. At the despotic Persian court the king's kindness towards a favourite servant would override all claims of princely rank. Besides, it is most improbable that we should have no hint of the Davidic descent if this had been one ground of the appointment. Eusebius and Jerome both describe Nehemiah as of the tribe of Judah. Jerome is notoriously inaccurate; Eusebius is a cautious historian, but it is not likely that in his late age--as long after Nehemiah as our age is after Thomas a Becket--he could have any trustworthy evidence beyond that of the Scriptures. The statement that the city of Jerusalem was the place of the sepulchres of his ancestors[128] lends some plausibility to the suggestion that Nehemiah belonged to the tribe of Judah. With this we must be content.

[127] _E.g._, the Nehemiah of Ezra ii. 2, who is certainly another person.

[128] Neh. ii. 3.

It is more to the point to notice that, like Ezra, the younger man, whose practical energy and high authority were to further the reforms of the somewhat doctrinaire scribe, was a Jew of the exile. Once more it is in the East, far away from Jerusalem, that the impulse is found for furthering the cause of the Jews. Thus we are again reminded that wave after wave sweeps up from the Babylonian plains to give life and strength to the religious and civic restoration.

The peculiar circ.u.mstances of Nehemiah deepen our interest in his patriotic and religious work. In his case it was not the hardships of captivity that fostered the aspirations of the spiritual life, for he was in a position of personal ease and prosperity. We can scarcely think of a lot less likely to encourage the principles of patriotism and religion than that of a favourite upper servant in a foreign, heathen court. The office held by Nehemiah was not one of political rank. He was a palace slave, not a minister of state like Joseph or Daniel. But among the household servants he would take a high position. The cup-bearers had a special privilege of admission to the august presence of their sovereign in his most private seclusion. The king's life was in their hands; and the wealthy enemies of a despotic sovereign would be ready enough to bribe them to poison the king, if only they proved to be corruptible. The requirement that they should first pour some wine into their own hands, and drink the sample before the King, is an indication that fear of treachery haunted the mind of an Oriental monarch, as it does the mind of a Russian czar to-day.

Even with this rough safeguard it was necessary to select men who could be relied upon. Thus the cup-bearers would become "favourites."

At all events, it is plain that Nehemiah was regarded with peculiar favour by the king he served. No doubt he was a faithful servant, and his fidelity in his position of trust at court was a guarantee of similar fidelity in a more responsible and far more trying office.

Nehemiah opens his story by telling us that he was in "the palace,"[129] or rather "the fortress," at Susa, the winter abode of the Persian monarchs--an Elamite city, the stupendous remains of which astonish the traveller in the present day--eighty miles east of the Tigris and within sight of the Bakhtiyari Mountains. Here was the great nail of audience, the counterpart of another at Persepolis.

These two were perhaps the largest rooms in the ancient world next to that at Karnak. Thirty-six fluted columns, distributed as six rows of six columns each, slender and widely s.p.a.ced, supported a roof extending two hundred feet each way. The month Chislev, in which the occurrence Nehemiah proceeds to relate happened, corresponds to parts of our November and December. The name is an a.s.syrian and Babylonian one, and so are all the names of the months used by the Jews. Further, Nehemiah speaks of what he here narrates as happening in the twentieth year of Artaxerxes, and in the next chapter he mentions a subsequent event as occurring in the month Nisan[130] in the same year. This shows that he did not reckon the year to begin at Nisan, as the Jews were accustomed to reckon it. He must have followed the general Asiatic custom, which begins the year in the autumn, or else he must have regulated his dates according to the time of the king's accession. In either case we see how thoroughly un-Jewish the setting of his narrative is--unless a third explanation is adopted, viz., that the Jewish year, beginning in the spring, only counts from the adoption of Ezra's edition of The Law. Be this as it may, other indications of Orientalism, derived from his court surroundings, will attract our attention in our consideration of his language later on.

No writer of the Bible reflects the influence of alien culture more clearly than Nehemiah. Outwardly, he is the most foreign Jew we meet with in Scripture. Yet in his and character he is the very ideal of a Jewish patriot. His patriotism shines all the more splendidly because it bursts out of a foreign environment. Thus Nehemiah shows how little his dialect and the manners he exhibits can be taken as the gauge of a man's true life.

[129] Neh. i. 1.

[130] Neh. ii. 1.

Nehemiah states that, while he was thus at Susa, in winter residence with the court, one of his brethren, named Hanani, together with certain men of Judah, came to him.[131] The language here used will admit of our regarding Hanani as only a more or less distant relative of the cup-bearer; but a later reference to him at Jerusalem as "my brother Hanani"[132] shows that his own brother is meant.

[131] Neh. i. 2.

[132] Neh. vii. 2.

Josephus has an especially graphic account of the incident. We have no means of discovering whether he drew it from an authentic source, but its picturesqueness may justify the insertion of it here: "Now there was one of those Jews who had been carried captive, who was cup-bearer to King Xerxes; his name was Nehemiah. As this man was walking before Susa, the metropolis of the Persians, he heard some strangers that were entering the city, after a long journey, speaking to one another in the Hebrew tongue; so he went to them and asked from whence they came; and when their answer was, that they came from Judaea, he began to inquire of them again in what state the mult.i.tude was, and in what condition Jerusalem was: and when they replied that they were in a bad state, for that their walls were thrown down to the ground, and that the neighbouring nations did a great deal of mischief to the Jews, while in the day-time they over-ran the country and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the day-time found full of dead men. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, 'How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and the spoil of all men?' And while he staid at the gate, and lamented thus, one told him that the king was going to sit down to supper; so he made haste, and went as he was, without washing himself, to minister to the king in his office of cup-bearer,"

etc.[133]

[133] Josephus, _Ant._, XI. v. 6.

Evidently Nehemiah was expressly sought out. His influence would naturally be valued. There was a large Jewish community at Susa, and Nehemiah must have enjoyed a good reputation among his people; otherwise it would have been vain for the travellers to obtain an interview with him. The eyes of these Jews were turned to the royal servant as the fellow-countryman of greatest influence at court. But Nehemiah antic.i.p.ated their message and relieved them of all difficulty by questioning them about the city of their fathers. Jerusalem was hundreds of miles away across the desert; no regular methods of communication kept the Babylonian colony informed of the condition of the advance guard at the ancient capital; therefore sc.r.a.ps of news brought by chance travellers were eagerly devoured by those who were anxious for the rare information. Plainly Nehemiah shared this anxiety. His question was quite spontaneous, and it suggests that amid the distractions of his court life his thoughts had often reverted to the ancient home of his people. If he had not been truly patriotic, he could have used some device, which his palace experience would have readily suggested, so as to divert the course of this conversation with a group of simple men from the country, and keep the painful subject in the background. He must have seen clearly that for one in his position of influence to make inquiries about a poor and distressed community was to raise expectations of a.s.sistance. But his questions were earnest and eager, because his interest was genuine.

The answers to Nehemiah's inquiries struck him with surprise as well as grief. The shock with which he received them reminds us of Ezra's startled horror when the lax practices of the Jewish leaders were reported to him, although the trained court official did not display the abandonment of emotion which was seen in the student suddenly plunged into the vortex of public life and unprepared for one of those dread surprises which men of the world drill themselves to face with comparative calmness.

We must now examine the news that surprised and distressed Nehemiah.

His brother and the other travellers from Jerusalem inform him that the descendants of the returned captives, the residents of Jerusalem, "are in great affliction and reproach"; and also that the city walls have been broken down and the gates burnt. The description of the defenceless and dishonoured state of the city is what most strikes Nehemiah. Now the question is to what calamities does this report refer? According to the usual understanding, it is a description of the state of Jerusalem which resulted from the sieges of Nebuchadnezzar. But there are serious difficulties in the way of this view. Nehemiah must have known all about the tremendous events, one of the results of which was seen in the very existence of the Jewish colony of which he was a member. The inevitable consequences of that notorious disaster could not have come before him unexpectedly and as startling news. Besides, the present distress of the inhabitants is closely a.s.sociated with the account of the ruin of the defences, and is even mentioned first. Is it possible that one sentence should include what was happening now, and what took place a century earner, in a single picture of the city's misery? The language seems to point to the action of breaking through me walls rather than to such a general demolition of them as took place when the whole city was razed to the ground by the Babylonian invaders. Lastly, the action of Nehemiah cannot be accounted for on this hypothesis. He is plunged into grief by the dreadful news, and at first he can only mourn and fast and pray. But before long, as soon as he obtains permission from his royal master, he sets out for Jerusalem, and there his first great work is to restore the ruined walls. The connection of events shows that it is the information brought to him by Hanani and the other Jews from Jerusalem that rouses him to proceed to the city. All this points to some very recent troubles, which were previously unknown to Nehemiah. Can we find any indication of those troubles elsewhere?

The opening scene in the patriotic career of Nehemiah exactly fit in with the events which came under our consideration in the previous chapter. There we saw that the opposition to the Jews which is recorded as early as Ezra iv., but attributed to the reign of an "Artaxerxes," must have been carried into effect under Artaxerxes Longima.n.u.s--Nehemiah's master. This must have been subsequent to the mission of Ezra in the seventh year of Artaxerxes, as Ezra makes no mention of its distressful consequences. The news reached Nehemiah in the twentieth year of the same reign. Therefore the mischief must have been wrought some time during the intervening thirteen years. We have no history of that period. But the glimpse of its most gloomy experiences afforded by the detached paragraph in Ezra iv. exactly fits in with the description of the resulting condition of Jerusalem in the Book of Nehemiah. This will fully account for Nehemiah's surprise and grief; it will also throw a flood of light on his character and subsequent action. If he had only been roused to repair the ravages of the old Babylonian invasions, there would have been nothing very courageous in his undertaking. Babylon itself had been overthrown, and the enemy of Babylon was now in power. Anything tending to obliterate the destructive glory of the old fallen empire might be accepted with favour by the Persian ruler. But the case is quite altered when we think of the more recent events. The very work Nehemiah was to undertake had been attempted but a few years before, and it had failed miserably. The rebuilding of the walls had then excited the jealousy of neighbouring peoples, and their gross misrepresentations had resulted in an official prohibition of the work. This prohibition, however, had only been executed by acts of violence, sanctioned by the government. Worse than all else, it was from the very Artaxerxes whom Nehemiah served that the sanction had been obtained. He was an easy-going sovereign, readily accessible to the advice of his ministers; in the earlier part of his reign he showed remarkable favour towards the Jews, when he equipped and despatched Ezra on his great expedition, and it is likely enough that in the pressure of his mult.i.tudinous affairs the King would soon forgot his unfavourable despatch. Nevertheless he was an absolute monarch, and the lives of his subjects were in his hands. For a personal attendant of such a sovereign to show sympathy with a city that had come under his disapproval was a very risky thing. Nehemiah may have felt this while he was hiding his grief from Artaxerxes. But if so, his frank confession at the first opportunity reflects all the more credit on his patriotism and the courage with which he supported it.

Patriotism is the most prominent principle in Nehemiah's conduct.

Deeper considerations emerge later, especially after he has come under the influence of an enthusiastic religious teacher in the person of Ezra. But at first it is the city of his fathers that moves his heart.

He is particularly distressed at its desolate condition, because the burial-place of is ancestors is there. The great anxiety of the Jews about the bodies of their dead, and their horror of the exposure of a corpse, made them look with peculiar concern on the tombs of their people. In sharing the sentiments that spring out of the habits of his people in this respect, Nehemiah gives a specific turn to his patriotism. He longs to guard and honour the last resting-place of his people; he would hear of any outrage on the city where their sepulchres are with the greatest distress. Thus filial piety mingles with patriotism, and the patriotism itself is localised, like that of the Greeks, and directed to the interests of a single city. Nehemiah here represents a different att.i.tude from that of Mordecai. It is not the Jew that he thinks of in the first instance, but Jerusalem; and Jerusalem is dear to him primarily, not because of his kinsmen who are living there, but because it is the city of his fathers' sepulchres, the city of the great past. Still the strongest feelings are always personal. Patriotism loves the very soil of the fatherland; but the depth and strength of the pa.s.sion spring from a.s.sociation with an affection for the people that inhabit it. Without this patriotism degenerates into a flimsy sentiment. At Jerusalem Nehemiah develops a deep personal interest in the citizens. Even on the Susa acropolis, where the very names of these people are unknown to him, the thought of his ancestry gives a sanct.i.ty to the far-off city. Such a thought is enlarging and purifying. It lifts a man out of petty personal concerns; it gives him unselfish sympathies; it prepares demands for sacrifice and service. Thus, while the mock patriotism which cares only for glory and national aggrandis.e.m.e.nt is nothing but a vulgar product of enlarged selfishness, the true patriotism that awakens large human sympathies is profoundly unselfish, and shows itself to be a part of the very religion of a devoted man.