History of the Jews (Vol. 1-6). Graetz Heinrich

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СКАЧАТЬ despair at Sennacherib's blasphemous letter was calmed by Isaiah's prediction that the land would indeed suffer want in this and in the coming year, but after this it would once more regain its fertility; 'yea, the remnant of Judah would again strike its root downward, and bear fruit upward, and this revival would proceed from Jerusalem; but Sennacherib would not be permitted to direct even an arrow against Jerusalem.' Whilst the king and the nobles who believed in Isaiah's prophecy, gave themselves up to hope, looking upon the departure of the besieging troops from before Jerusalem as the beginning of the realisation of the prophetic prediction, an event occurred which roused fresh terror in Jerusalem. Hezekiah was afflicted with a virulent tumour, and was in such imminent danger that even Isaiah advised him to put his house in order and arrange for the succession, as he would not recover from his sickness. The death of the king, without heirs, in this stormy time, would have been a signal for disunion among the princes of Judah, and would have occasioned a civil war in the distressed capital. The nation was strongly attached to its gentle and noble king. He was the very breath of its life; and the prospect of losing him made him doubly dear to the inhabitants of Jerusalem. At this sorrowful prediction, Hezekiah, lying on his sick bed, turned his face to the wall, and tearfully prayed to God. Then Isaiah announced to him that his prayers had been heard, that God would send him health, and that on the third day he would repair to the Temple. By the application of soft figs the ulcer disappeared, and he became well again. On his recovery the king composed a heartfelt psalm of praise, which was probably sung in the Temple. (Isaiah xxxviii. 10–20.)

      The recovery of the king caused great rejoicing in Jerusalem; but it was not unmixed. Doubt and anxiety were still felt in the capital so long as Sennacherib's contest with Egypt remained unended. If he were victorious, the thrones of Judah and David would be lost. How long this war and the siege of Pelusium lasted is not certain. Suddenly the joyful news reached Jerusalem that Sennacherib with the remainder of his army was returning in hot haste to his country (711). What had happened to the numerous host? Nothing definite was known, and the scene of action lay far away. In Jerusalem it was related that a devouring pestilence or the Angel of Death had destroyed the entire Assyrian host, 185,000 men. In Egypt, the priests related that a numberless swarm of field-mice had gnawed to pieces the quivers, bows, and trappings of the army till they were useless, and that the soldiers, deprived of their weapons, were obliged to take to flight. Whatever may have caused the destruction of the mighty host of Sennacherib, his contemporaries appear to have considered it as a miracle, and as a punishment sent to the Assyrian king for his pride and blasphemy. In Jerusalem the joy following on anxiety was increased by the fact that the prophet had repeatedly and, from the very commencement of the attack, predicted that the Assyrians would not cast one arrow against Jerusalem, and that Sennacherib would return on the way by which he had come without having effected his intentions.

      The exultation over their deliverance found vent in the hymns—beautiful in form and thought—which were composed by the Korahite Levites, and sung in the Temple. (Psalms xlvi. and lxxvi.)

      Thus Jerusalem was delivered from the Assyrians. Isaiah's prediction that "Assur's yoke shall be removed from the shoulder of Judah" was fulfilled to the letter. The inhabitants of the country, part of whom had been shut up in the capital, and part of whom had fled for refuge to the neighbouring hollows and caves, now returned to their homes, and tilled the land in safety. All fear of the frowning eye of the Assyrian king having passed away, the Judæans, whose territory was but small, could now seek out other dwelling places where they could settle down and spread. Hezekiah's thoughts were not directed towards war; his was the mission of a prince of peace. It appears that the neighbouring people, indeed, called on him as an arbiter in their disputes, and that fugitives and persecuted men sought protection with him. Although Judah could not be said to boast of victories under Hezekiah, it yet attained to an important position amongst the nations.

      After the defeat of Sennacherib, a king from distant parts endeavoured to form an alliance with Judah. The king of Babylon, Merodach-baladan (Mardo-kempad), son of Baladan (721–710), sent an embassy with letters and presents to Hezekiah, ostensibly under the pretext of congratulating him on his recovery, but doubtless in order to form an alliance with him against their common foe. Hezekiah being naturally gratified at this sign of respect from a distant land, received the Babylonian embassy with the customary honours, and showed them his treasures. This manifestation of joy and pride displeased Isaiah, who prophesied injury to Judah from the land with which it was forming a treaty. The king received the reproof of the prophet with humility.

      The fifteen years of Hezekiah's reign after the downfall of the Assyrian kingdom was a golden age for the inner development of the remnant of Israel. They could dwell without disturbance under their vines and fig-trees. As in the days of David and Solomon, strangers immigrated into the happy region of Judah, where they were kindly received, and where they attached themselves to the people of Israel. The poor and the sorrow-stricken, the mourner and the outcast were the objects of the king's special care. He could now put into execution his heartfelt desire 'to have the faithful of the land, the God-fearing and the true, to dwell with him in his palace.' The disciples of Isaiah, imbued as they were with their master's spirit, were the friends and advisers of Hezekiah, and were called "Hezekiah's people."

      The second part of Hezekiah's reign was altogether a time of happy inspiration for the poet. The fairest blossoms of psalmody flourished at this period. Besides songs of thanksgiving and holy hymns which flowed from the lips of the Levites, probably written for use in the Temple, half-secular songs were dedicated in love and praise to King Hezekiah. On the occasion of his marriage with a beautiful maiden, whose charms had touched the king's heart, one of the Korahites composed a love-song. The two kinds of poetry, the peculiar property of the Hebrew people, which the literature of no other nation has paralleled, the poetical and rhythmical expression of prophetic eloquence and the psalm, reached their culmination under Hezekiah. The Proverbs, that third branch of Hebrew poetry, were not only collected, but also amplified by the poets of Hezekiah's time.

      Hezekiah ruled in quiet and peace until the end of his days. The defeat of Sennacherib had been so complete that he could not think of undertaking another expedition against Judah. Great joy was felt when Sennacherib, who had hurled such proud and blasphemous utterances at Israel's God and nation, was murdered by his own sons, Adrammelech and (Nergal-) Sharezer, in the temple of one of the Assyrian gods. Nothing is known of the last days of Hezekiah (696). He was the last king whose remains were interred in the royal mausoleum. The people, who were strongly attached to him, gave him a magnificent burial. It appears that he left an only son named Manasseh, whom his wife, Hephzi-bah, had borne to him after the close of the Assyrian war.

      CHAPTER XV. THE LAST KINGS OF JUDAH.

       Table of Contents

      Manasseh​—​Fanatical Hatred of Hezekiah's Policy​—​Assyrian Worship Introduced​—​The Anavim​—​Persecution of the Prophets​—​Esarhaddon​—​The Colonisation of Samaria​—​Amon​—​Josiah​—​Huldah and Zephaniah​—​Affairs in Assyria​—​Regeneration of Judah under Josiah​—​Repairing of the Temple​—​Jeremiah​—​The Book of Deuteronomy​—​Josiah's Passover​—​Battle at Megiddo.

      695–608 B. C. E.

      It was not destined that the Judæan nation should enjoy uninterrupted happiness for even a few generations. Its strength was tried by rapid changes from prosperity to misfortune. Close upon the power and unity of the second half of Hezekiah's reign came weakness and disintegration; quiet and peace were followed by wild disturbances, and the spring-time of mental culture by a destructive drought. It is true that no disasters of a political nature disturbed the country under the rule of Hezekiah's successor, and what perils threatened the land from abroad, soon passed over. But at home, unfortunate circumstances arose which brought about a schism, and thus led to lasting weakness. СКАЧАТЬ