The Expositor's Bible: The Books of Chronicles Part 10

The king's devotions to his new G.o.ds were rudely interrupted. The insulted majesty of Jehovah was vindicated by two disastrous invasions. First, Ahaz was defeated by Rezin, king of Syria, who carried away a great mult.i.tude of captives to Damascus; the next enemy was one of those kings of Israel in whose idolatrous ways Ahaz had chosen to walk. The delicate flattery implied by Ahaz becoming Pekah's proselyte failed to conciliate that monarch. He too defeated the Jews with great slaughter. Amongst his warriors was a certain Zichri, whose achievements recalled the prowess of David's mighty men: he slew Maaseiah the king's son and Azrikam, the ruler of the house, the Lord High Chamberlain, and Elkanah, that was next unto the king, the Prime Minister. With these notables, there perished in a single day a hundred and twenty thousand Jews, all of them valiant men.

Their wives and children, to the number of two hundred thousand, were carried captive to Samaria. All these misfortunes happened to Judah "because they had forsaken Jehovah, the G.o.d of their fathers."

And yet Jehovah in wrath remembered mercy. The Israelite army approached Samaria with their endless train of miserable captives, women and children, ragged and barefoot, some even naked, filthy and footsore with forced marches, left hungry and thirsty after prisoners' scanty rations.

Multiply a thousandfold the scenes depicted on Egyptian and a.s.syrian monuments, and you have the picture of this great slave caravan. The captives probably had no reason to fear the barbarities which the a.s.syrians loved to inflict upon their prisoners, but yet their prospects were sufficiently gloomy. Before them lay a life of drudgery and degradation in Samaria. The more wealthy might hope to be ransomed by their friends; others, again, might be sold to the Phnician traders, to be carried by them to the great slave marts of Nineveh and Babylon or even oversea to Greece. But in a moment all was changed. "There was a prophet of Jehovah, whose name was Oded, and he went out to meet the army and said unto them, Behold, because Jehovah, the G.o.d of your fathers, was wroth with Judah, He hath delivered them into your hand; and ye have slain them in a rage which hath reached up unto heaven. And now ye purpose to keep the children of Judah and of Jerusalem for male and female slaves; but are there not even with you trespa.s.ses of your own against Jehovah your G.o.d?

Now hear me therefore, and send back the captives, for the fierce wrath of Jehovah is upon you."

Meanwhile "the princes and all the congregation of Samaria" were waiting to welcome their victorious army, possibly in "the void place at the entering in of the gate of Samaria." Oded's words, at any rate, had been uttered in their presence. The army did not at once respond to the appeal; the two hundred thousand slaves were the most valuable part of their spoil, and they were not eager to make so great a sacrifice. But the princes made Oded's message their own. Four heads of the children of Ephraim are mentioned by name as the spokesmen of the "congregation," the king being apparently absent on some other warlike expedition. These four were Azariah the son of Johanan, Berechiah the son of Meshillemoth, Jehizkiah the son of Shallum, and Amasa the son of Hadlai. Possibly among the children of Ephraim who dwelt in Jerusalem after the Return there were descendants of these men, from whom the chronicler obtained the particulars of this incident. The princes "stood up against them that came from the war," and forbade their bringing the captives into the city. They repeated and expanded the words of the prophet: "Ye purpose that which will bring upon us a trespa.s.s against Jehovah, to add unto our sins and to our trespa.s.s, for our trespa.s.s is great, and there is fierce wrath against Israel." The army were either convinced by the eloquence or overawed by the authority of the prophet and the princes: "They left the captives and the spoil before all the princes and the congregation." And the four princes "rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon a.s.ses, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samaria."

Apart from incidental allusions, this is the last reference in Chronicles to the northern kingdom. The long history of division and hostility closes with this humane recognition of the brotherhood of Israel and Judah. The sun, so to speak, did not go down upon their wrath. But the king of Israel had no personal share in this gracious act. At the first it was Jeroboam that made Israel to sin; throughout the history the responsibility for the continued division would specially rest upon the kings, and at the last there is no sign of Pekah's repentance and no prospect of his pardon.

The various incidents of the invasions of Rezin and Pekah were alike a solemn warning and an impressive appeal to the apostate king of Judah. He had multiplied to himself G.o.ds of the nations round about, and yet had been left without an ally, at the mercy of a hostile confederation, against whom his new G.o.ds either could not or would not defend him. The wrath of Jehovah had brought upon Ahaz one crushing defeat after another, and yet the only mitigation of the sufferings of Judah had also been the work of Jehovah. The returning captives would tell Ahaz and his princes how in schismatic and idolatrous Samaria a prophet of Jehovah had stood forth to secure their release and obtain for them permission to return home. The princes and people of Samaria had hearkened to his message, and the two hundred thousand captives stood there as the monument of Jehovah's compa.s.sion and of the obedient piety of Israel. Sin was bound to bring punishment; and yet Jehovah waited to be gracious. Wherever there was room for mercy, He would show mercy. His wrath and His compa.s.sion had alike been displayed before Ahaz. Other G.o.ds could not protect their worshippers against Him; He only could deliver and restore His people. He had not even waited for Ahaz to repent before He had given him proof of His willingness to forgive.(260)

Such Divine goodness was thrown away upon Ahaz; there was no token of repentance, no promise of amendment; and so Jehovah sent further judgments upon the king and his unhappy people. The Edomites came and smote Judah, and carried away captives; the Philistines also invaded the cities of the lowland and of the south of Judah, and took Beth-shemesh, Aijalon, Gederoth, Soco, Timnah, Gimzo, and their dependent villages, and dwelt in them; and Jehovah brought Judah low because of Ahaz. And the king hardened his heart yet more against Jehovah, and cast away all restraint, and trespa.s.sed sore against Jehovah. Instead of submitting himself, he sought the aid of the kings of a.s.syria, only to receive another proof of the vanity of all earthly help so long as he remained unreconciled to Heaven.

Tilgath-pilneser, king of a.s.syria, welcomed this opportunity of interfering in the affairs of Western Asia, and saw attractive prospects of levying blackmail impartially on his ally and his enemies. He came unto Ahaz, "and distressed him, but strengthened him not." These new troubles were the occasion of fresh wickedness on the part of the king: to pay the price of this worse than useless intervention, he took away a portion not only from his own treasury and from the princes, but also from the treasury of the Temple, and gave it to the king of a.s.syria.

Thus betrayed and plundered by his new ally, he trespa.s.sed "yet more against Jehovah, this same king Ahaz." It is almost incredible that one man could be guilty of so much sin; the chronicler is anxious that his readers should appreciate the extraordinary wickedness of this man, this same king Ahaz. In him the chastening of the Lord yielded no peaceable fruit of righteousness; he would not see that his misfortunes were sent from the offended G.o.d of Israel. With perverse ingenuity, he found in them an incentive to yet further wickedness. His pantheon was not large enough.

He had omitted to worship the G.o.ds of Damascus. These must be powerful deities, whom it would be worth while to conciliate, because they had enabled the kings of Syria to overrun and pillage Judah. Therefore Ahaz sacrificed to the G.o.ds of Syria, that they might help him. "But," says the chronicler, "they were the ruin of him and of all Israel." Still Ahaz went on consistently with his policy of comprehensive eclecticism. He made Jerusalem a very Athens for altars, which were set up at every street corner; he discovered yet other G.o.ds whom it might be advisable to adore: "And in every several city of Judah he made high places to burn incense unto other G.o.ds."

Hitherto Jehovah had still received some share of the worship of this most religious king, but apparently Ahaz came to regard Him as the least powerful of his many supernatural allies. He attributed his misfortunes, not to the anger, but to the helplessness, of Jehovah. Jehovah was specially the G.o.d of Israel; if disaster after disaster fell upon His people, He was evidently less potent than Baal, or Moloch, or Rimmon. It was a useless expense to maintain the worship of so impotent a deity.

Perhaps the apostate king was acting in the blasphemous spirit of the savage who flogs his idol when his prayers are not answered. Jehovah, he thought, should be punished for His neglect of the interests of Judah.

"Ahaz gathered together the vessels of the house of G.o.d, and cut in pieces the vessels of the house of G.o.d, and shut up the doors of the house of Jehovah";(261) he had filled up the measure of his iniquities.

And thus it came to pa.s.s that in the Holy City, "which Jehovah had chosen to cause His name to dwell there," almost the only deity who was not worshipped was Jehovah. Ahaz did homage to the G.o.ds of all the nations before whom he had been humiliated; the royal sacrifices smoked upon a hundred altars, but no sweet savour of burnt offering ascended to Jehovah.

The fragrance of the perpetual incense no longer filled the holy place morning and evening; the seven lamps of the golden candlestick were put out, and the Temple was given up to darkness and desolation. Ahaz had contented himself with stripping the sanctuary of its treasures; but the building itself, though closed, suffered no serious injury. A stranger visiting the city, and finding it full of idols, could not fail to notice the great pile of the Temple and to inquire what image, splendid above all others, occupied that magnificent shrine. Like Pompey, he would learn with surprise that it was not the dwelling-place of any image, but the symbol of an almighty and invisible presence. Even if the stranger were some Moabite worshipper of Chemosh, he would feel dismay at the wanton profanity with which Ahaz had abjured the G.o.d of his fathers and desecrated the temple built by his great ancestors. The annals of Egypt and Babylon told of the misfortunes which had befallen those monarchs who were unfaithful to their national G.o.ds. The pious heathen would antic.i.p.ate disaster as the punishment of Ahaz's apostacy.

Meanwhile the ministers of the Temple shared its ruin and degradation; but they could feel the a.s.surance that Jehovah would yet recall His people to their allegiance and manifest Himself once more in the Temple. The house of Aaron and the tribe of Levi possessed their souls in patience till the final judgment of Jehovah should fall upon the apostate. They had not long to wait: after a reign of only sixteen years, Ahaz died at the early age of thirty-six. We are not told that he died in battle or by the visitation of G.o.d. His health may have been broken by his many misfortunes, or by vicious practices that would naturally accompany his manifold idolatries; but in any case his early death would be regarded as a Divine judgment.

The breath was scarcely out of his body before his religious innovations were swept away by a violent reaction. The people at once pa.s.sed sentence of condemnation on his memory: "They brought him not into the sepulchres of the kings of Israel."(262) His successor inaugurated his reign by reopening the Temple, and brought back Judah to the obedience of Jehovah.

The monuments of the impious worship of the wicked king, his mult.i.tudinous idols, and their ritual pa.s.sed away like an evil dream, like "the track of a ship in the sea or a bird in the air."

The leading features of this career are common to most of the wicked kings and to the evil days of the good kings "Walking in the ways of the kings of Israel" was the great crime of Jehoshaphat and his successors Jehoram and Ahaziah. Other kings, like Mana.s.seh, built high places and followed after the abominations of the heathen whom Jehovah cast out before the children of Israel. Asa's lapse into wickedness began by plundering the Temple treasury to purchase an alliance with a heathen king, the king of Syria, against whose successor Ahaz in his turn hired the king of a.s.syria.

Amaziah adopted the G.o.ds of Edom, as Ahaz the G.o.ds of Syria, but with less excuse, for Amaziah had conquered Edom. Other crimes are recorded among the evil doings of the kings: Asa had recourse to physicians, that is, probably to magic; Jehoram slew his brethren; Joash murdered the son of his benefactor Jehoiada; but the supreme sin was disloyalty to Jehovah and the Temple, and of this sin the chronicler's brief history of Ahaz is the most striking ill.u.s.tration. Ahaz is the typical apostate: he hardens his heart alike against the mercy of Jehovah and against His repeated judgment. He is a very Pharaoh among the kings of Judah. The discipline that should have led to repentance is continually perverted to be the occasion of new sin, and at last the apostate dies in his iniquity. The effect of the picture is heightened by its insistence on this one sin of apostacy; other sins are ill.u.s.trated and condemned elsewhere, but here the chronicler would have us concentrate our attention on the rise, progress, and ruin of the apostate. Indeed, this one sin implied and involved all others; the man who suppressed the worship of Jehovah, and revelled in the obscene superst.i.tions of heathen cults, was obviously capable of any enormity. The chronicler is not indifferent to morality as compared with ritual, and he sees in the neglect of Divinely appointed ritual an indication of a character rotten through and through. In his time neglect of ritual on the part of the average man or the average king implied neglect of religion, or rather adherence to an alien and immoral faith.

Thus the supreme sin of the wicked kings naturally contrasts with the highest virtue of the good kings. The standing of both is determined by their att.i.tude towards Jehovah. The character of the good kings is developed in greater detail than that of their wicked brethren; but we should not misrepresent the chronicler's views, if we ascribed to the wicked kings all the vices ant.i.thetic to the virtues of his royal ideal.

Nevertheless the picture actually drawn fixes our attention upon their impious denial of the G.o.d of Israel. Much Church history has been written on the same principle: Constantine is a saint because he established Christianity; Julian is an incarnation of wickedness because he became an apostate; we praise the orthodox Theodosius, and blame the Arian Valens.

Protestant historians have canonised Henry VIII. and Elizabeth, and have prefixed an unholy epithet to the name of their kinswoman, while Romanist writers interchange these verdicts. But underlying even such opposite judgments there is the same valid principle, the principle that was in the mind of the chronicler: that the king's relation to the highest and purest truth accessible to him, whatever that truth may be, is a just criterion of his whole character. The historian may err in applying the criterion, but its general principle is none the less sound.

For the character of the wicked nation we are not left to the general suggestions that may be derived from the wicked king. The prophets show us that it was by no vicarious condemnation that priests and people shared the ruin of their sovereign. In their pages the subject is treated from many points of view: Israel and Judah, Edom and Tyre, Egypt, a.s.syria, and Babylon, serve in their turn as models for the picture of the wicked nation. In the Apocalypse the ancient picture is adapted to new circ.u.mstances, and the City of the Seven Hills takes the place of Babylon.

Modern prophets have further adapted the treatment of the subject to their own times, and for the most part to their own people. With stern and uncompromising patriotism, Carlyle and Ruskin have sought righteousness for England even at the expense of its reputation; they have emphasised its sin and selfishness in order to produce repentance and reform. For other teachers the history of foreign peoples has furnished the picture of the wicked nation, and the France of the Revolution or the "unspeakable"

Turk has been held up as an example of all that is abominable in national life.

Any detailed treatment of this theme in Scripture would need an exposition, not merely of Chronicles, but of the whole Bible. We may, however, make one general application of the chronicler's principle that the wicked nation is the nation that forgets G.o.d. We do not now measure a people's religion by the number and magnificence of its priests and churches, or by the amount of money devoted to the maintenance of public worship. The most fatal symptoms of national depravity are the absence of a healthy public opinion, indifference to character in politics, neglect of education as a means of developing character, and the stifling of the spirit of brotherhood in a desperate struggle for existence. When G.o.d is thus forgotten, and the gracious influences of His Spirit are no longer recognised in public and private life, a country may well be degraded into the ranks of the wicked nations.

The perfectly general terms in which the doings and experiences of Ahaz are described facilitate the application of their warnings to the ordinary individual. His royal station only appears in the form and scale of his wickedness, which in its essence is common to him with the humblest sinner. Every young man enters, like Ahaz, upon a royal inheritance; character and career are as all-important to a peasant or a shopgirl as they are to an emperor or a queen. When a girl of seventeen or a youth of twenty succeeds to some historic throne, we are moved to think of the heavy burden of responsibility laid upon inexperienced shoulders and of the grave issues that must be determined during the swiftly pa.s.sing years of their early manhood and womanhood. Alas, this heavy burden and these grave issues are but the common lot. The young sovereign is happy in the fierce light that beats upon his throne, for he is not allowed to forget the dignity and importance of life. History, with its stories of good and wicked kings, has obviously been written for his instruction; if the time be out of joint, as it mostly is, he has been born to set it right. It is all true, yet it is equally true for every one of his subjects. His lot is only the common lot set upon a hill, in the full sunlight, to ill.u.s.trate, interpret, and influence lower and obscurer lives. People take such eager interest in the doings of royal families, their christenings, weddings, and funerals, because therein the common experience is, as it were, glorified into adequate dignity and importance.

"Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem"; but most men and women begin to reign before they are twenty. The history of Judah for those sixteen years was really determined long before Ahaz was invested with crown and sceptre. Men should all be educated to reign, to respect themselves and appreciate their opportunities. We do in some measure adopt this principle with promising lads. Their energies are stimulated by the prospect of making a fortune or a name, or the more soaring imagination dreams of a seat on the woolsack or on one of the Front Benches. Gifted girls are also encouraged, as becomes their gifts, to achieve a brilliant marriage or a popular novel.

We need to apply the principle more consistently and to recognise the royal dignity of the average life and of those whom the superior person is pleased to call commonplace people. It may then be possible to induce the ordinary young man to take a serious interest in his own future. The stress laid on the sanct.i.ty and supreme value of the individual soul has always been a vital element of evangelical teaching; like most other evangelical truths, it is capable of deeper meaning and wider application than are commonly recognised in systematic theology.

We have kept our sovereign waiting too long on the threshold of his kingdom; his courtiers and his people are impatient to know the character and intentions of their new master. So with every heir who succeeds to his royal inheritance. The fortunes of millions may depend upon the will of some young Czar or Kaiser; the happiness of a hundred tenants or of a thousand workmen may rest on the disposition of the youthful inheritor of a wide estate or a huge factory; but none the less in the poorest cottage mother and father and friends wait with trembling anxiety to see how the boy or girl will "turn out" when they take their destinies into their own hands and begin to reign. Already perhaps some tender maiden watches in hope and fear, in mingled pride and misgiving, the rapidly unfolding character of the youth to whom she has promised to commit all the happiness of a life-time.

And to each one in turn there comes the choice of Hercules; according to the chronicler's phrase, the young king may either "do right in the eyes of Jehovah, like David his father," or he may walk "in the ways of the kings of Israel, and make molten images for the Baals."

The "right doings of David his father" may point to family traditions, which set a high standard of n.o.ble conduct for each succeeding generation.

The teaching and influence of the pious Jotham are represented by the example of G.o.dliness set in many a Christian home, by the wise and loving counsel of parents and friends. And Ahaz has many modern parallels, sons and daughters upon whom every good influence seems spent in vain. They are led astray into the ways of the kings of Israel, and make molten images for the Baals. There were several dynasties of the kings of Israel, and the Baals were many and various; there are many tempters who deliberately or unconsciously lay snares for souls, and they serve different powers of evil. Israel was for the most part more powerful, wealthy, and cultured than Judah. When Ahaz came to the throne as a mere youth, Pekah was apparently in the prime of life and the zenith of power. He is no inapt symbol of what the modern tempter at any rate desires to appear: the showy, pretentious man of the world, who parades his knowledge of life, and impresses the inexperienced youth with his shrewdness and success, and makes his victim eager to imitate him, to walk in the ways of the kings of Israel.

Moreover, the prospect of making molten images for the Baals is an insidious temptation. Ahaz perhaps found the decorous worship of the one G.o.d dull and monotonous. Baals meant new G.o.ds and new rites, with all the excitement of novelty and variety. Jotham may not have realised that this youth of twenty was a man: the heir-apparent may have been treated as a child and left too much to the women of the harem. Responsible activity might have saved Ahaz. The Church needs to recognise that healthy, vigorous youth craves interesting occupation and even excitement. If a father wishes to send his son to the devil, he cannot do better than make that son's life, both secular and religious, a routine of monotonous drudgery. Then any pinchbeck king of Israel will seem a marvel of wit and good fellowship, and the making of molten images a most pleasing diversion. A molten image is something solid, permanent, and conspicuous, a standing advertis.e.m.e.nt of the enterprise and artistic taste of the maker; he engraves his name on the pedestal, and is proud of the honourable distinction. Many of our modern molten images are duly set forth in popular works, for instance the reputation for impure life, or hard drinking, or reckless gambling, to achieve which some men have spent their time, and money, and toil. Other molten images are dedicated to another cla.s.s of Baals: Mammon the respectable and Belial the polite.

The next step in the history of Ahaz is also typical of many a rake's progress. The king of Israel, in whose ways he has walked, turns upon him and plunders him; the experienced man of the world gives his pupil painful proof of his superiority, and calls in his confederates to share the spoil. Now surely the victim's eyes will be opened to the life he is leading and the character of his a.s.sociates. By no means. Ahaz has been conquered by Syria, and therefore he will worship the G.o.ds of Syria, and he will have a confederate of his own in the a.s.syrian king. The victim tries to master the arts by which he has been robbed and ill-treated; he will become as unscrupulous as his masters in wickedness. He seeks the profit and distinction of being the accomplice of bold and daring sinners, men as pre-eminent in evil as Tilgath-pilneser in Western Asia; and they, like the a.s.syrian king, take his money and accept his flattery: they use him and then cast him off more humiliated and desperate than ever. He sinks into a prey of meaner scoundrels: the Edomites and Philistines of fast life; and then, in his extremity, he builds new high places and sacrifices to more new G.o.ds; he has recourse to all the shifty expedients and sordid superst.i.tions of the devotees of luck and chance.

All this while he has still paid some external homage to religion; he has observed the conventions of honour and good breeding. There have been services, as it were, in the temple of Jehovah. Now he begins to feel that this deference has not met with an adequate reward; he has been no better treated than the flagrantly disreputable: indeed, these men have often got the better of him. "It is vain to serve G.o.d; what profit is there in keeping His charge and in walking mournfully before the Lord of hosts? The proud are called happy; they that work wickedness are built up: they tempt G.o.d, and are delivered." His moods vary; and, with reckless inconsistency, he sometimes derides religion as worthless and unmeaning, and sometimes seeks to make G.o.d responsible for his sins and misfortunes. At one time he says he knows all about religion and has seen through it; he was brought up to pious ways, and his mature judgment has shown him that piety is a delusion; he will no longer countenance its hypocrisy and cant: at another time he complains that he has been exposed to special temptations and has not been provided with special safeguards; the road that leads to life has been made too steep and narrow, and he has been allowed without warning and remonstrance to tread "the primrose path that leads to the everlasting bonfire"; he will cast off altogether the dull formalities and irksome restraints of religion; he will work wickedness with a proud heart and a high hand. His happiness and success have been hindered by pedantic scruples; now he will be built up and delivered from his troubles. He gets rid of the few surviving relics of the old honourable life. The service of prayer and praise ceases; the lamp of truth is put out; the incense of holy thought no longer perfumes the soul; and the temple of the Spirit is left empty, and dark, and desolate.

At last, in what should be the prime of manhood, the sinner, broken-hearted, worn out in mind and body, sinks into a dishonoured grave.

The career and fate of Ahaz may have other parallels besides this, but it is sufficiently clear that the chronicler's picture of the wicked king is no mere antiquarian study of a vanished past. It lends itself with startling facility to ill.u.s.trate the fatal downward course of any man who, entering on the royal inheritance of human life, allies himself with the powers of darkness and finally becomes their slave.

Chapter VIII. The Priests.

The Israelite priesthood must be held to include the Levites. Their functions and status differed from those of the house of Aaron in degree, and not in kind. They formed a hereditary caste set apart for the service of the sanctuary, and as such they shared the revenues of the Temple with the sons of Aaron. The priestly character of the Levites is more than once implied in Chronicles. After the disruption, we are told that "the priests and the Levites that were in all Israel resorted to Rehoboam," because "Jeroboam and his sons cast them off, that they should not exercise the priest's office unto Jehovah." On an emergency, as at Hezekiah's great feast at the reopening of the Temple, the Levites might even discharge priestly functions. Moreover, the chronicler seems to recognise the priestly character of the whole tribe of Levi by retaining in a similar connection the old phrase "the priests the Levites."(263)

The relation of the Levites to the priests, the sons of Aaron, was not that of laymen to clergy, but of an inferior clerical order to their superiors. When Charlotte Bronte has occasion to devote a chapter to curates, she heads it "Levitical." The Levites, again, like deacons in the Church of England, were forbidden to perform the most sacred ritual of Divine service. Technically their relation to the sons of Aaron might be compared to that of deacons to priests or of priests to bishops. From the point of view of numbers,(264) revenues, and social standing, the sons of Aaron might be compared to the dignitaries of the Church: archbishops, bishops, archdeacons, deans, and inc.u.mbents of livings with large incomes and little work; while the Levites would correspond to the more moderately paid and fully occupied clergy. Thus the nature of the distinction between the priests and the Levites shows that they were essentially only two grades of the same order; and this corresponds roughly to what has been generally denoted by the term "priesthood." Priest-hood, however, had a more limited meaning in Israel than in later times. In some branches of the Christian Church, the priests exercise or claim to exercise functions which in Israel belonged to the prophets or the king.

Before considering the central and essential idea of the priest as a minister of public worship, we will notice some of his minor duties. We have seen that the sanct.i.ty of civil government is emphasised by the religious supremacy of the king; the same truth is also ill.u.s.trated by the fact that the priests and Levites were sometimes the king's officers for civil affairs. Under David, certain Levites of Hebron are spoken of as having the oversight of all Israel, both east and west of Jordan, not only "for all the business of Jehovah," but also "for the service of the king."(265) The business of the law-courts was recognised by Jehoshaphat as the judgment of Jehovah, and accordingly amongst the judges there were priests and Levites.(266) Similarly the mediaeval governments often found their most efficient and trustworthy administrators in the bishops and clergy, and were glad to reinforce their secular authority by the sanction of the Church; and even to-day bishops sit in Parliament: inc.u.mbents preside over vestries, and sometimes act as county magistrates. But the interest of religion in civil government is most manifest in the moral influence exercised unofficially by earnest and public-spirited ministers of all denominations.

The chronicler refers more than once to the educational work of the priests, and especially of the Levites. The English version probably gives his real meaning when it attributes to him the phrase "teaching priest."(267) Jehoshaphat's educational commission was largely composed of priests and Levites, and Levites are spoken of as scribes. Jewish education was largely religious, and naturally fell into the hands of the priesthood, just as the learning of Egypt and Babylon was chiefly in the hands of priests and magi. The Christian ministry maintained the ancient traditions: the monasteries were the homes of mediaeval learning, and till recently England and Scotland mainly owed their schools to the Churches, and almost all schoolmasters of any position were in holy orders-priests and Levites. Under our new educational system the free choice of the people places many ministers of religion on the school boards.

The next characteristic of the priesthood is not so much in accordance with Christian theory and practice. The house of Aaron and the tribe of Levi were a Church militant in a very literal sense. In the beginning of their history the tribe of Levi earned the blessing of Jehovah by the pious zeal with which they flew to arms in His cause and executed His judgment upon their guilty fellow-countrymen.(268) Later on, when "Israel joined himself unto Baal-peor, and the anger of Jehovah was kindled against Israel,"(269) then stood up Phinehas, "the ancestor of the house of Zadok," and executed judgment.

"And so the plague was stayed, And that was counted unto him for righteousness Unto all generations for evermore."(270)

But the militant character of the priesthood was not confined to its early history. Amongst those who "came armed for war to David to Hebron to turn the kingdom of Saul to him, according to the word of Jehovah," were four thousand six hundred of the children of Levi and three thousand seven hundred of the house of Aaron, "and Zadok, a young man mighty of valour, and twenty-two captains of his father's house."(271) "The third captain of David's army for the third month was Benaiah the son of Jehoiada the priest."(272)

David's Hebronite overseers were all "mighty men of valour." When Judah went out to war, the trumpets of the priests gave the signal for battle(273); when the high-priest Jehoiada recovered the kingdom for Joash, the Levites compa.s.sed the king round about, every man with his weapons in his hand(274); when Nehemiah rebuilt the wall of Jerusalem, "every one with one of his hands wrought in the work, and with the other held his weapon,"(275) and amongst the rest the priests. Later on, when Jehovah delivered Israel from the hand of Antiochus Epiphanes, the priestly family of the Maccabees, in the spirit of their ancestor Phinehas, fought and died for the Law and the Temple. There were priestly soldiers as well as priestly generals, for we read how "at that time certain priests, desirous to show their valour, were slain in battle, for that they went out to fight inadvisedly."(276) In the Jewish war the priest Josephus was Jewish commander in Galilee.

Christianity has aroused a new sentiment with regard to war. We believe that the servant of the Lord must not strive in earthly battles. Arms may be lawful for the Christian citizen, but it is felt to be unseemly that the ministers who are the amba.s.sadors of the Prince of Peace should themselves be men of blood. Even in the Middle Ages fighting prelates like Odo, Bishop of Bayeux, were felt to be exceptional anomalies; and the prince-bishops and electoral archbishops were often ecclesiastics only in name. To-day the Catholic Church in France resents the conscription of its seminarists as an act of vindictive persecution.

And yet the growth of Christian sentiment in favour of peace has not prevented the occasional combination of the soldier and the ecclesiastic.

If Islam has had its armies of dervishes, Cyril's monks fought for orthodoxy at Alexandria and at Constantinople with all the ferocity of wild beasts. The Crusaders, the Templars, the Knights of St. John, were in varying degrees partly priests and partly soldiers. Cromwell's Ironsides, when they were wielding carnal weapons in their own defence or in any other good cause, were as expert as any Levites at exhortations and psalms and prayers; and in our own day certain generals and admirals are fond of playing the amateur ecclesiastic. In this, as in so much else, while we deny the form of Judaism, we retain its spirit. Havelock and Gordon were no unworthy successors of the Maccabees.

The characteristic function, however, of the Jewish priesthood was their ministry in public worship, in which they represented the people before Jehovah. In this connection public worship does not necessarily imply that the public were present, or that the worship in question was the united act of a great a.s.sembly. Such worshipping a.s.semblies were not uncommon, especially at the feasts; but ordinary public worship was worship on behalf of the people, not by the people. The priests and Levites were part of an elaborate system of symbolic ritual. Worshippers might gather in the Temple courts, but the Temple itself was not a place in which public meetings for worship were held, and the people were not admitted into it.

The Temple was Jehovah's house, and His presence there was symbolised by the Ark. In this system of ritual the priests and Levites represented Israel; their sacrifices and ministrations were the acceptable offerings of the nation to G.o.d. If the sacrifices were duly offered by the priests "according to all that was written in the law of Jehovah, and if the priests with trumpets and the Levites with psalteries, and harps, and cymbals duly ministered before the ark of Jehovah to celebrate, and thank, and praise Jehovah, the G.o.d of Israel," then the Divine service of Israel was fully performed. The whole people could not be regularly present at a single sanctuary, nor would they be adequately represented by the inhabitants of Jerusalem and casual visitors from the rest of the country.

Three times a year the nation was fully and naturally represented by those who came up to the feasts, but usually the priests and Levites stood in their place.

When an a.s.sembly gathered for public worship at a feast or any other time, the priests and Levites expressed the devotion of the people. They performed the sacrificial rites, they blew the trumpets and played upon the psalteries, and harps, and cymbals, and sang the praises of Jehovah.

The people were dismissed by the priestly blessing. When an individual offered a sacrifice as an act of private worship, the a.s.sistance of the priests and Levites was still necessary. At the same time the king as well as the priesthood might lead the people in praise and prayer, and the Temple psalmody was not confined to the Levitical choir. When the Ark was brought away from Kirjath-jearim, "David and all Israel played before G.o.d with all their might, even with songs, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets"; and when at last the Ark had been safely housed in Jerusalem, and the due sacrifices had all been offered, David dismissed the people in priestly fashion by blessing them in the name of Jehovah.(277) At the two solemn a.s.semblies which celebrated the beginning and the close of the great enterprise of building the Temple, public prayer was offered, not by the priests, but by David(278) and Solomon.(279) Similarly Jehoshaphat led the prayers of the Jews when they gathered to seek deliverance from the invading Moabites and Ammonites. Hezekiah at his great pa.s.sover both exhorted the people and interceded for them, and Jehovah accepted his intercession; but on this occasion, when the festival was over, it was not the king, but "the priests the Levites,"(280) who "arose and blessed the people: and their voice was heard, and their prayer came up to His holy habitation, even unto heaven." In the descriptions of Hezekiah's and Josiah's festivals, the orchestra and choir, of course, are busy with the music and singing; otherwise the main duty of the priests and Levites is to sacrifice. In his graphic account of Josiah's pa.s.sover, the chronicler no doubt reproduces on a larger scale the busy scenes in which he himself had often taken part. The king, the princes, and the chiefs of the Levites had provided between them thirty-seven thousand six hundred lambs and kids and three thousand eight hundred oxen for sacrifices; and the resources of the establishment of the Temple were taxed to the utmost. "So the service was prepared, and the priests stood in their place, and the Levites by the courses, according to the king's commandment. And they killed the pa.s.sover, and the priests sprinkled the blood, which they received of their hand, and the Levites flayed the sacrifices. And they removed the burnt offerings, that they might give them according to the divisions of the fathers' houses of the children of the people, to offer unto Jehovah, as it is written in the law of Moses; and so they did with the oxen. And they roasted the pa.s.sover according to the ordinance; and they boiled the holy offerings in pots, and caldrons, and pans, and carried them quickly to all the children of the people. And afterward they prepared for themselves and for the priests, because the priests the sons of Aaron were busied in offering the burnt offerings and the fat until night; therefore the Levites prepared for themselves and for the priests the sons of Aaron.