The Expositor's Bible: The Second Book of Kings

Even now the circumstances were desperate. Nebuchadrezzar could not in honour overlook the frustration of all his plans, and the murder, not only of his viceroy, but even of his Chaldæan commissioners. He would not be likely to accept any excuses. No course seemed open but that of flight. There was no temptation to return to Mizpah with its frightful memories and its corpse-choked tank. From Gibeon the survivors made their way to Bethlehem, which lay on the road to Egypt, and where they could be sheltered in the caravanserai of Chimham. Many Jews had already taken refuge in Egypt. Colonies of them were living in Pathros, and at Migdol and Noph, under the kindly protection of Pharaoh Hophrah. Would it not be well to join them?

In utter perplexity Johanan and the other captains and all the people came to Jeremiah. How he had escaped the massacre at Mizpah we do not know; but now he seemed to be the only man left in whose prophetic guidance they could confide. They entreated him with pathetic earnestness to show them the will of Jehovah; and he promised to pray for insight, while they pledged themselves to obey implicitly his directions.

The anguish and vacillation of the prophet's mind is shown by the fact that for ten whole days no light came to him. It seemed as if Judah was under an irrevocable curse. Whither could they return? What temptation was there to return? Did not return mean fresh intolerable miseries? Would they not be torn to pieces by the robber bands from across the Jordan? And what could be the end of it but another deportation to Babylon, with perhaps further massacre and starvation?

All the arguments seemed against this course; and he could see very clearly that it would be against all the wishes of the down-trodden fugitives who longed for Egypt, "where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread."

Yet Jeremiah could only give them the message which he believed to represent the will of God. He bade them return. He assured them that they need have no fear of the King of Babylon, and that God would bless them; whereas if they went to Egypt, they would die by the sword, the famine, and the pestilence. At the same time – doomed always to thwart the hopes of the multitude – he reproved the hypocrisy which had sent them to ask God's will when they never intended to do anything but follow their own.

Then their anger broke out against him. He was, as always, the prophet of evil, and they held him more than half responsible for being the cause of the ruin which he invariably predicted. Johanan and "all the proud men" (zēdim) gave him the lie. They told him that the source of his prophesy was not Jehovah, but the meddling and pernicious Baruch. Perhaps some of them may have remembered the words of Isaiah, that a day should come when five cities, of which one should be called Kir-Cheres ("the City of Destruction") – a play on the name Kir-Heres, "the City of the Sun," On or Heliopolis should – speak the language of Canaan and swear by the Lord of hosts, and there should be an altar in the land of Egypt and a matstsebah at its border in witness to Jehovah, and that though Egypt should be smitten she should also be healed.906

So they settled to go to Egypt; and taking with them Jeremiah, and Baruch, and the king's daughters, and all the remnant, they made their way to Tahpanhes or Daphne,907 an advanced post to guard the road to Syria. Mr. Flinders Petrie in 1886 discovered the site of the city at Tel Defenneh, and the ruins of the very palace which Pharaoh Hophrah placed at the disposal of the daughters of his ally Zedekiah. It is still known by the name of "The Castle of the Jew's Daughters" —El Kasr el Bint el Jehudi.908

In front of this palace was an elevated platform (mastaba) of brick, which still remains. In this brickwork Jeremiah was bidden by the word of Jehovah to place great stones, and to declare that on that very platform, over those very stones, Nebuchadrezzar should pitch his royal tent, when he came to wrap himself in the land of Egypt, as a shepherd wraps himself in his garment, and to burn the pillars of Heliopolis with fire.909

Jeremiah still had to face stormy times. At some great festival assembly at Tahpanhes he bitterly reproached the exiled Jews for their idolatries. He was extremely indignant with the women who burned incense to the Queen of Heaven. The multitude, and especially the women, openly defied him. "We will not hearken to thee," they said. "We will continue to burn incense, and offer offerings to the Queen of Heaven, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of victuals, and were well, and saw no evil. It is only since we have left off making cakes for her and honouring her that we have suffered hunger and desolation; and our husbands were always well aware of our proceedings."

Never was there a more defiantly ostentatious revolt against God and against His prophet! Remonstrance seemed hopeless. What could Jeremiah do but menace them with the wrath of Heaven, and tell them that in sign of the truth of his words the fate of Pharaoh Hophrah should be the same as the fate of Zedekiah, King of Judah, and should be inflicted by the hand of Nebuchadrezzar.910

So on the colony of fugitives the curtain of revelation rushes down in storm. The prophet went on the troubled path which, if tradition be true, led him at last to martyrdom. He is said to have been stoned by his infuriated fellow-exiles. But his name lived in the memory of his people. It was he (they believed) who had hidden from the Chaldæans the Ark and the sacred fire, and some day he should return to reveal the place of their concealment.911 When Christ asked His disciples six hundred years later, "Whom say the people that I am?" one of the answers was, "Some say Jeremiah or one of the prophets." He became, so to speak, the guardian saint of the land in which he had suffered such cruel persecutions.

But the historian of the Kings does not like to leave the close of his story in unbroken gloom. He wrote during the Exile. He has narrated with tears the sad fate of Jehoiachin; and though he does not care to dwell on the Exile itself, he is glad to narrate one touch of kindness on the part of the King of Babylon, which he doubtless regarded as a pledge of mercies yet to come. Twenty-six years had elapsed since the capture of Jerusalem, and thirty-seven since the captivity of the exiled king, when Evil-Merodach, the son and successor of Nebuchadrezzar, took pity on the imprisoned heir of the House of David.912 He took Jehoiachin from his dungeon, changed his garments, spoke words of encouragement to him, gave him a place at his own table,913 assigned to him a regular allowance from his own banquet,914 and set his throne above the throne of all the other captive kings who were with him in Babylon. It might seem a trivial act of mercy, yet the Jews remembered in their records the very day of the month on which it had taken place, because they regarded it as a break in the clouds which overshadowed them – as "the first gleam of heaven's amber in the Eastern grey."

EPILOGUE

"On Jordan's banks the Arab's camels stray,On Zion's hills the False One's votaries pray,The Baal-adorer bows on Sinai's steep;Yet there – e'en there – O God, Thy thunders sleep."Byron."God, Thou art Love: I build my faith on that."Browning.

Before concluding I should like to add a few words (1) on what some may regard as the too favourable attitude towards what is called the "Higher Criticism" adopted in this book; and (2) on the deep, essential, eternal lessons which we have found in chapter after chapter of it.

1. As regards the first, I need only say that the one thing I seek, the sole thing I care for, is Truth, – truth, not tradition. Even St. Cyprian, devoted as he was to custom and tradition, warns us that "Custom without Truth is only antiquated error," and that what we believe must be established by reason, not prescribed by tradition.

And it cannot be laid down too clearly that the old view of Inspiration – which defined it as consisting in verbal dictation, which made the sacred writers "not only the penmen but the pens of the Holy Spirit," and which spoke of every sentence, word, syllable, and every letter of Scripture as Divine and infallible – was a dangerous and absolute falsity, and that any attempt in these days to enforce it as binding on the intellect and conscience of mankind could only lead to the utter shipwreck of all sincere and reasonable religion. "Not needlessly," says the learned author of Italy and her Invaders– himself an able opponent of many modern conclusions on the subject – "should I wish to shake even that faith which practically believes that the whole Bible, exactly in its present shape, yes, almost the English Bible just as we have it, came straight down from heaven. But we do want to get away from all mere theories as to the way in which God might have revealed Himself, and to learn as much as we can of the way in which He has revealed Himself in actual fact, and in real human lives."915

To do this has been one of my objects in this volume, and in the preceding volume on the First Book of Kings.

2. We have now only to cast one last glance on this book, and on the lessons which it is meant to teach.

Consider, first, its deep and varied interest. It has the combined value of History and of Biography; and, in dealing with both, its aim is to pass over all minor and earthly details, and to show the method of God's dealings both with nations and with the individual soul.

If we look at the book only as a History, it shows us in the briefest possible compass a series of national events of the greatest importance in the annals of mankind. We become witnesses of the fierce occasional struggles between Israel and Judah, and of the constant warfare of both with those wild surrounding nations – the people of Moab, and of Edom, Gebal, and Ammon, and Amalek, the Philistines also, and them that dwell at Tyre. We watch the indomitable resistance of Tyre to Assyria and Babylon. We see the Northern Kingdom of Israel rise into wealth, power, and luxury, only to sink into deep moral corruption, until, at last, the patience of God is exhausted, and He obliterates its very existence in an apparently final and irremediable overthrow. We witness the rise, culmination, and fall of Syria; the culmination and the crashing overthrow of Nineveh; the rise and the splendour of Babylon. We see the surging tide of the nomad Scythians and Cimmerians rise into flood and ebb away with spent and shallow waves. We see the petty fortress of Zion triumph in its defiance of the mighty hosts of Sennacherib because it is strong in reliance upon God, and we see it grow faithless to God until it succumbs to the captains of Nebuchadrezzar. Again and again we observe that the Almighty stills the raging of the sea, the noise of his waves, and the madness of the people.

The conviction is borne upon our soul with overwhelming power, as we read the pages of Amos, of Isaiah, and of Jeremiah, that, in spite of all their rage and tumult, and apparently irresistible dominance, God still sitteth above the water-floods, and God remaineth a King for ever.

Side by side with this spectacle of the dealing of God with nations, in which we see written in large letters, in characters of blood and of fire, His dealing with guilty nations, we have abundantly in these chapters the narrower yet more intense interest which arises from the contemplation of human nature – one and the same in its general elements, but infinitely varied in its conditions – in the lives of individual men. It is revealed to us as in a picture – it is brought home to us, not by didactic inferences, but with the silent conviction which springs from the evidence of facts – that wealth is nothing, and rank nothing, and power nothing, but that the only thing of essential importance in human lives is whether a man does that which is good or that which is evil in the sight of the Lord. Good and bad kings pass before us; and though the best kings, like Hezekiah and Josiah, were no more free from earthly misfortune than are any of the saints of God – though Hezekiah had to suffer anguish and humiliation, and Josiah died in defeat on the battle-field, – yet we are irresistibly led to the belief: "Say ye of the righteous that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked! It shall be ill with him; for the work of his hands shall be done to him."

We all have a guide in life. "We are not left to steer our course even by the stars, which the clouds of earth may dim. The ship has something on board which points towards the spiritual pole of the universe. I will not venture to call it an infallible guide. It wavers with tremulous sensitiveness; it may be deflected by disturbing influences; but still in the main it points with mysterious fidelity towards the pole of our spirits, even God. And what is this compass which we have for our guidance? Some would call it Conscience; but we call it by a holier name, and say that even as the needle is acted on by the magnetic current, so our spiritual compass is the spirit of man acted on by the Spirit of the living and infinite God." The lesson of this book – of every book of biography or of history – is that men are noble and useful in proportion as they are true to that law of an enlightened conscience which represents to them the will and the voice of God.

Ahaziah and Jehoram of Judah, tainted with the blood of Jezebel, and perverted by the example of Ahab, live wretchedly, reign contemptibly, and perish miserably; while good Jehoshaphat and pious Josiah are richly blessed. In the vaunting elation of Amaziah, in the blood-stained ferocity of Jehu, in the ruthless examples of usurpation and murder set by king after king in Israel, and in the consequences which befell them, we see that "fruit is seed." Shallum, Menahem, Pekah, Athaliah, have to pay a terrible price for brief spells of troubled royalty; and the slow corruption and disintegration of the people reflects the vile example of their rulers. Like king, like people; like people, like priest. We look on at a succession of thrilling scenes – the horrors of beleaguered cities, the raptures of unexpected deliverance, the insulting vanities of triumph; we hear the wail that rises from long lines of fettered captives as they turn their backs weeping upon their native land. And we are told "strange stories of the deaths of kings." We see the King of Moab sacrificing his eldest son to Chemosh upon the wall of Kir-Haraseth in the sight of three invading hosts. We shudder to think of Ahaz and Manasseh passing their children through the fire before the grim bull-headed monster in the valley of the children of Hinnom. We see the two ghastly piles of the heads of young princes on either side the gates of Jezreel. We see Jehu driving his fierce chariot over the body of the painted Tyrian Queen. We catch a glimpse of the sackcloth under the purple of the King of Israel as he rends his clothes at the horrible cry of mothers who have devoured their babes. We see the child Joash standing with the high priest in the Temple amid the blast of trumpets, while the alien murderess is pushed out and hewn to the ground. We see Manasseh dragged with hooks to Babylon. We watch the haggard face of the miserable Zedekiah as his sons are slaughtered before the eyes which thenceforth are blinded for evermore. We burn with indignation to see the villain Ishmael close with corpses the well of Mizpah. But even when the phantasmagoria seems most appalling and most bloody, we watch the Day-star from on high begin to shed its glory over the grey east. In due time that Day-star was to rise in men's hearts and on the world, with healing in His wings; and we feel that somehow, beyond the smoke and stir of earth's anguish,

"God's in His heaven,All's right with the world."

And like a Greek chorus amid the agonies of destiny stand the prophets, those clearest and greatest of moral teachers. They, in spite of their holiness and faithfulness, are not exempt from the calamities of life. Amos was insulted and expelled by the high priest of Bethel; Urijah was martyred; Hosea's prophecy is one long and almost unbroken wail; Isaiah was mocked and slandered by the priests of Jerusalem, and, if the tradition be true, sawn asunder; Micah, though spared, prophesied under imminent peril; Jeremiah, saddest of mankind, type of the suffering servant of Jehovah, was smitten in the face by the priest Pashur, thrust into the stocks for the general derision, flung into a deathful prison, let down into a miry well, hurried into exile, defied, denounced, insulted, at last in all probability martyred. Prophets in general were hated and disbelieved. They were the eternal antagonists of priests and mobs. With priests they had so little affinity, that when a prophet was born a priest, like Jeremiah and Ezekiel, he might count on the undying hatred and antagonism of his order. Priests, with scarcely an exception, under every erring or apostatising king, from Rehoboam to Ahaz, from Ahaz to Zedekiah, with a monotony of meanness, did nothing but acquiesce, careful mainly for their own rights and revenues; prophets did little but raise, against them and their party, an unavailing protest. When, in the days of the priest-regent Jehoiada, the priests had power, he had made a special ordinance that there should be overseers in the Temple whose function it should be to put in the stocks and the collar "every man that is mad, and that maketh himself a prophet";916 and Shemaiah was quite indignant that there should be any delay in putting this convenient ordinance into force. Priests were chiefly absorbed in functions and futilities in the exact spirit of their guilty successors in the days of Christ. There could be little sympathy between them and the inspired messengers who spoke of such reliance on observances with almost passionate scorn, and to whom religion meant righteousness towards men and faith in the Living God.

This high lesson of Prophecy came into greater prominence with each succeeding generation. It had been taught by Amos, the first of the literary prophets, with emphatic distinctness. It was summarised by Hosea in words which our Saviour loved to quote: "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." It had been uttered by Micah in an outburst of splendid poetry which summed up all that God requires. It was reiterated in many forms by Isaiah and by Jeremiah in words of richer moral value than all that came from the teaching of the priestly functionaries from the days when Aaron seduced Israel with his golden calf till the days when Caiaphas and Annas goaded the multitude to prefer Barabbas to Jesus, and to shout of their Messiah, "Let Him be crucified."

It was the richest fruit which sprang from the long Divine discipline of the nation, – the knowledge that outward things are of no avail to save any man; that God requires righteousness, that God looketh at the heart.

And the prophets themselves had to learn by the irony of events that no suppression of local sanctuaries under Hezekiah, no multiplication of ceremonies and acceptance of Deuteronomic Codes under Josiah, were deep enough to change men's hearts. Isaiah, like Amos, dwells with anger on the reliance upon vain ritual, which is so cheap a substitute for genuine holiness; and Jeremiah, despairing utterly of that reformation under Josiah of which he had once felt hopeful, had to denounce the new reliance on the Temple and its sacrifices. He ultimately felt no confidence in anything except in a new covenant in which God Himself would write His law upon men's hearts, and all should know Him from the least even to the greatest.

But the History of Prophecy also in this epoch is marked by events of world-wide importance. In the days of Isaiah we see the change of Israel from a nation into a church of the faithful, for which alone he has any permanent hope. In him, too, we hear the first distinct utterances of the final form in which should be fulfilled the Messianic hope. Under Jeremiah there was still further advance. He points, as Joel does, to the epoch of the gift of the Holy Spirit, and shows that God does not only deal with men as nations, or as churches, or even as families, but as beings with individual souls.

This and much besides we have seen in the foregoing pages, in which we have endeavoured to point the lessons of the Books of Kings. The one main lesson which the narrative is meant to teach is absolute faith and trust in God, as an anchor which holds amid the wildest storms of ruin, and of apparently final failure. Not until we have realised that truth can we hear the words of God, or see the vision of the Almighty. When we have learnt it, we shall not fear, though the hills be moved and carried into the midst of the sea. It is the lesson which gets behind the meaning of failure, and raises us to a height from which we can look down on prosperity as a thing which – except in fatally delusive semblance – cannot exist apart from righteousness and faith. This is the lesson of life, the lesson of lessons. If it does not solve all problems on their intellectual side, it scatters all perplexities in the spiritual sphere. It shows us that duty is the reward of duty, and that there can be no happiness save for those who have learnt that duty and blessedness are one. And thus even by this book of annals – annals of wild deeds and troubled times – we may be taught the truths which find their perfect illustration and proof in the life and teaching of the Son of God. When those truths are our real possession, the work of life is done. Then

"Vigour may fail the towering fantasy,But yet the Will rolls onward, like a wheelIn even motion by the love impelledThat moves the sun in heaven and all the stars."

APPENDIX I

THE KINGS OF ASSYRIA, AND SOME OF THEIR INSCRIPTIONS

Dates from the Eponym Canon and the Assyrian Monuments; Schrader, Cuneiform Inscriptions, and the Old Testament, E. Tr., 1888, pp. 167-187.

b. c.

860. – Shalmaneser II.

854. – Battle of Karkar. War with Ahab and Benhadad.

842. – War with Hazael. Tribute of Jehu.

825. – Samsi-Ramman.917

812. – Ramman-Nirari.

783. – Shalmaneser III.

773. – Assur-dan III.

763. – June 15th. Eclipse of the sun.

755. – Assur-Nirari.

745. – Tiglath-Pileser II.

742. – Azariah (Uzziah) heads a league of nineteen Hamathite districts against Assyria (?).

740. – Death of Uzziah (?).

738. – Tribute of Menahem, Rezin, and Hiram.

734. – Expedition to Palestine against Pekah. Tribute of Ahaz.

732. – Capture of Damascus. Death of Rezin. First actual collision between Israel and Assyria.

728. – Hoshea refuses tribute.

727. – Shalmaneser IV.

724. – Siege of Samaria begun.

722. – Sargon. Fall of Samaria.

721. – Defeat of Merodach-Baladan.

720. – Battle of Raphia. Defeat of Sabaco, King of Egypt.

715. – Subjugated people deported to Samaria. Accession of

Hezekiah.

711. – Capture of Ashdod.

707. – Building of great palace of Dur-Sarrukin.

709. – Sargon expels Merodach-Baladan, and becomes King of

Babylon.

705. – Assassination (?) of Sargon.

705. – Sennacherib.

704. – Embassy of Merodach-Baladan to Hezekiah.

703. – Belibus made King of Babylon.

702. – Construction of the Bellino Cylinder.

721. – Siege of Ekron. Defeat of Egypt at Altaqu. Siege of

Jerusalem. Campaign against Hezekiah and Tirhakah disastrously concluded at Pelusium and Jerusalem.

681. – Murder of Sennacherib.

681. – Esar-haddon.

676. – Manasseh pays tribute.

668. – Assur-bani-pal (Sardanapalus).

608. – Death of Josiah in the battle of Megiddo against Pharaoh

Necho.

The dates and names of Assyrian kings as given in Records of the Past (ii. 207, 208) do not exactly accord with these in all cases.

INSCRIPTION OF SHALMANESER II. ON THE BLACK OBELISK IN THE BRITISH MUSEUM 918

It begins with an invocation to the gods Rimmon, Adar, Merodach, Nergal, Beltis, Istar, and proceeds: —