The Expositor's Bible Part 23

CHAPTER XXI

_HOSHEA, AND THE FALL OF THE NORTHERN KINGDOM_

B.C. 734-725

2 KINGS xvii. 1-41

"As for Samaria, her king is cut off as the foam upon the water."--HOS. x. 7.

As a matter of convenience, we follow our English Bible in calling the prophet by the name Ho_sea_, and the nineteenth, last, and best king of Israel Ho_shea_. The names, however, are identical (????????), and mean "Salvation"--the name borne by Joshua also in his earlier days.

In the irony of history the name of the last king of Ephraim was thus identical with that of her earliest and greatest hero, just as the last of Roman emperors bore the double name of the Founder of Rome and the Founder of the Empire--Romulus Augustulus. By a yet deeper irony of events the king in whose reign came the final precipitation of ruin wore the name which signified deliverance from it.

And more and more, as time went on, the prophet Hosea felt that he had no word of present hope or comfort for the king his namesake. It was the more brilliant lot of Isaiah, in the Southern Kingdom, to kindle the ardour of a generous courage. Like Tyrtaeus, who roused the Spartans to feel their own greatness--like Demosthenes, who hurled the might of Athens against Philip of Macedon--like Chatham, "bidding England be of good cheer, and hurl defiance at her foes"--like Pitt, pouring forth, in the days of the Napoleonic terror, "the indomitable language of courage and of hope,"--Isaiah was missioned to encourage Judah to despise first the mighty Syrian, and then the mightier a.s.syrian. Far different was the lot of Hosea, who could only be the denouncer of an inevitable doom. His sad function was like that of Phocion after Chaeroneia, of Hannibal after Zama, of Thiers after Sedan: he had to utter the Ca.s.sandra-voices of prophecy, which his besotted and demented contemporaries--among whom the priests were the worst of all[389]--despised and flouted until the time for repentance had gone by for ever.

True it is that Hosea could not be content--what true heart could?--to breathe nothing but the language of reprobation and despair. Israel had been "yoked to his two transgressions,"[390] but Jehovah could not give up His love for His chosen people:--

"How shall I give thee up, Ephraim?

How shall I surrender thee, Israel?

How shall I make thee as Admah?

How shall I treat thee as Zeboim?

Mine heart is turned within Me; I am wholly filled with compa.s.sion!

I will not execute the fierceness of Mine anger; I will not again destroy Ephraim: For I am G.o.d, and not man.

The Holy One in the midst of thee!

I will not come to exterminate!

They shall come after Jehovah as after a lion that roars!

For he shall roar, and his sons shall come hurrying from the west, They shall come hurrying as a bird out of Egypt, And as a dove out of the land of a.s.syria; And I will cause them to dwell in their houses, Saith Jehovah."[391]

Alas! the gleam of alleviation was imaginary rather than actual. The prophet's wish was father to his thought. He had prophesied that Israel should be scattered in all lands (ix. 3, 12, 17, xiii. 3-16).

This was true; and it did not prove true, except in some higher ideal sense, that "Israel shall again dwell in his own land" (xiv. 4-7) in prosperity and joy.

The date of Hoshea's accession is uncertain, and we cannot tell in what sense we are to understand his reign as having lasted "nine years."[392] We have no grounds for accepting the statement of Josephus (_Antt._, IX. xiii. 1), that Hoshea had been a friend of Pekah and plotted against him. Tiglath-Pileser expressly says that he himself slew Pekah and appointed Hoshea.[393] His must have been, at the best, a pitiful and humiliating reign. He owed his purely va.s.sal sovereignty to a.s.syrian patronage. He probably did as well for Israel as was in his power. Singular to relate, he is the only one of all the kings of Israel of whom the historian has a word of commendation; for while we are told that "he did that which was evil in the sight of the Lord," it is added that it was "not as the kings of Israel that were before him." But we do not know wherein either his evil-doing or his superiority consisted. The Rabbis guess that he did not replace the golden calf at Dan which Tiglath-Pileser had taken away (Hos. x.

6); or that he did not prevent his subjects from going to Hezekiah's pa.s.sover.[394] "It seems like a harsh jest," says Ewald, "that this Hoshea, who was better than all his predecessors, was to be the last king." But so it has often been in history. The vengeance of the French Revolution smote the innocent and harmless Louis XVI. and Marie Antoinette--not Louis XIV., or Louis XV. and Madame du Pompadour.

His patron Tiglath-Pileser ended his magnificent reign of conquest in 727, soon after he had seated Hoshea on the throne. The removal of his strong grasp on the helm caused immediate revolt. Phnicia especially a.s.serted her independence against Shalmaneser IV. He seems to have spent five years in an unavailing attempt to capture Island-Tyre.

Meanwhile, the internal troubles which had hara.s.sed and weakened Egypt ceased, and a strong Ethiopian king named Sabaco established his rule over the whole country.[395] It was perhaps the hope that Phnicia might hold out against the a.s.syrian, and that the Egyptian might protect Samaria, which kindled in the mind of Hoshea the delusive plan of freeing himself and his impoverished land from the grinding tribute imposed by Nineveh. While Shalmaneser[396] was trying to quell Tyre, Hoshea, having received promises of a.s.sistance from Sabaco, withheld the "presents"--the _minchah_, as the tribute is euphemistically called--which he had hitherto paid. Seeing the danger of a powerful coalition, Shalmaneser swept down on Samaria in 724. Possibly he defeated the army of Israel in the plain of Jezreel (Hos. i. 5), and got hold of the person of Hoshea. Josephus says that he "besieged him"; but the sacred historian only tells us that "he shut him up, and bound him in prison." Whether Hoshea was taken in battle, or betrayed by the a.s.syrian party in Samaria, or whether he went in person to see if he could pacify the ruthless conqueror, he henceforth disappears from history "like foam"--or like a chip or a bubble--"upon the water." We do not know whether he was put to death, but we infer from an allusion in Micah that he was subjected to the cruel indignities in which the a.s.syrians delighted; for the prophet says, "They shall smite the Judge of Israel with a rod upon the cheek."[397] Perhaps in the t.i.tle "Judge" (Shophet, _suffes_) we may see a sign that Hoshea's royalty was little more than the shadow of a name.

Having thus got rid of the king, Shalmaneser proceeded to invest the capital. But Samaria was strongly fortified upon its hill, and the Jewish race has again and again shown--as it showed so conspicuously in the final crisis of its destiny, when Jerusalem defied the terrible armies of Rome--that with walls to protect them they could pluck up a terrible courage and endurance from despair. Strong as a.s.syria was, the capital of Ephraim for three years resisted her beleaguering host and her cras.h.i.+ng battering-rams. About all the anguish which prevailed within the city, and the wild vicissitudes of orgy and starvation, history is silent. But prophecy tells us that the sorrows of a travailing woman came upon the now kingless city. They drank to the dregs the cup of fury.[398] The saddest Northern prophet, "the Jeremiah of Israel," sings the dirge of Israel's saddest king.[399]

"I am become to them as a lion; As a leopard will I watch by the way; I will meet them as a bear bereaved of her whelps, And rend the caul of their heart, And there will I devour them like a lioness: The beast of the field shall tear them....

Where now is thy king, that he may save thee in all thy cities And thy judges, of whom thou saidst, 'Give me a king and prince'?

I give thee a king in Mine anger, And take him away in My wrath."

For three years Samaria held out. During the siege Shalmaneser died, and was succeeded by Sargon, who--though he vaguely talks of "the kings his ancestors," and says that he had been preceded by three hundred and thirty a.s.syrian dynasts--never names his father, and seems to have been a usurping general.[400]

Sabaco remained inactive, and basely deserted the miserable people which had relied on his protection. In this conduct Egypt was true to its historic character of untrustworthiness and inertness. Both in Israel and in Judah there were two political parties. One relied on the strength of Egypt; the other counselled submission to a.s.syria, or--in the hour when it became necessary to defy a.s.syria--confidence in G.o.d. Egypt was as frail a support as one of her own paper-reeds, which bent under the weight, and broke and ran into the hand of every one who leaned on it.

Sargon did not raze the city, and we see from the _Eponym Canon_ that its inhabitants were still strong enough some years later to take part in a futile revolt. But we have one dreadful glimpse of the horrors which he inflicted upon it. They were the inevitable punishment of every conquered city which had dared to resist the a.s.syrian arm.

"Samaria shall bear her guilt, For she hath rebelled against her G.o.d.

They shall fall by the sword: Their infants shall be dashed in pieces, And their women in child shall be ripped up."[401]

Sargon's own record of the matter on the tablets at Khorsabad is: "I besieged, took, and occupied the city of Samaria, and carried into captivity twenty-seven thousand two hundred and eighty of its inhabitants. I changed the former government of this country, and placed over it lieutenants of my own. And Sebeh, Sultan of Egypt, came to Raphia to fight against me. They met me, and I routed them. Sebeh fled."[402] The a.s.syrians were occupied in the unsuccessful siege of Tyre between 720-715, during which years Sargon put down Yahubid of Hamath, whose revolt had been aided by Damascus and Samaria. In 710 he marched against Ashdod (Isa. xx. 1). In 709 he defeated Merodach-Baladan at Dur-Yakin, and reconquered Chaldaea, deporting some of the population into Samaria. In 704, in the fifteenth year of his reign, he was a.s.sa.s.sinated, after a career of victory. He inscribes on his palace at Khorsabad a prayer to his G.o.d a.s.sur, that, after his toils and conquests, "I may be preserved for the long years of a long life, for the happiness of my body, for the satisfaction of my heart.

May I acc.u.mulate in this palace immense treasures, the booties of all countries, the products of mountains and valleys." a.s.sur and the G.o.ds of Chaldaea were invoked in vain; the prayer was scattered to the winds, and the murderer's dagger was the comment on Sargon's happy antic.i.p.ations of peace and splendour.

Israel fell unpitied by her southern neighbour, for Judah was still smarting under memories of the old contempt and injury of Joash ben-Jehoahaz, and the more recent wrongs inflicted by Pekah and Rezin.

Isaiah exults over the fate of Samaria, while he points the moral of her fall to the drunken priests and prophets of Jerusalem. "Woe," he says, "to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which is on the head of the fat valley of them that are smitten down with wine! Behold, the Lord hath a mighty and strong one [_i.e._, the a.s.syrian]; as a tempest of hail, a destroying storm, as a tempest of mighty water overflowing, shall he cast down to the earth with violence. The crown of pride, the drunkards of Ephraim, shall be trodden underfoot: and the fading flower of his glorious beauty, which is on the head of the fat valley, shall be as the first ripe fig before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up."[403] Israel had begun in hostility to Judah, and perished by it at last.

Such, then, was the end of the once brilliant kingdom of Israel--the kingdom which, even so late as the reign of Jeroboam II., seemed to have a great future before it. No one could have foreseen beforehand that, when, with the prophetic encouragement of Ahijah, Jeroboam I.

established his sovereignty over the greater, richer, and more flouris.h.i.+ng part of the land a.s.signed to the sons of Jacob, the new kingdom should fall into utter ruin and destruction after only two and a half centuries of existence, and its tribes melt away amid the surrounding nations, and sink into a mixed and semi-heathen race without any further nationality or distinctive history. It seemed far less probable that the mere fragment of the Southern Kingdom, after retaining its separate existence for more than one hundred and sixty years longer than its more powerful brother, should continue to endure as a nation till the end of time. Such was the design of G.o.d's providence, and we know no more. The Northern Kingdom had, up to this time, produced the greatest and most numerous prophets--Ahijah, Elijah, Elisha, Micaiah, Jonah, Amos, Hosea, Nahum, and many more.[404] It had also produced the loveliest and most enduring poetry in the Song of Songs, the Song of Deborah, and other contributions to the Books of Jashar, and of the Wars of Jehovah. It had also brought into vigour the earliest and best historic literature, the narratives of the Elohist and the Jehovist. These immortal legacies of the religious spirit of the Northern Kingdom were incomparably superior in moral and enduring value to the Levitic jejuneness of the Priestly Code, with its hierarchic interests and ineffectual rules, which, in the exaggerated supremacy attached to rites, proved to be the final blight of an unspiritual Judaism. Israel had also been superior in prowess and in deeds of war, and in the days of Joash ben-Jehoahaz ben-Jehu had barely conceded to Judah a right to separate existence.

More than all this, the apostasies of Judah, from the days of Solomon downwards, were quite as heinous as Jezebel's Baal-wors.h.i.+p, and far more deadly than the irregular but not at first idolatrous cultus of Bethel. The prophets are careful to teach Judah that if she was spared it was not because of any good deservings.[405] Yet now the cedar was scathed and smitten down, and its boughs were rent and scattered; and the thistle had escaped the wild beast's tread!

In the former volume we glanced at some of the causes of this, and the blessings which resulted from it. The central and chiefest blessing was, first, the preservation of a purer form of monotheism, and a loftier ideal of religion--though only realised by a few in Judah--than had ever prevailed in the Northern Tribes; secondly, and above all, the development of that inspiring Messianic prophecy which was to be fulfilled seven centuries later, when He who was David's Son and David's Lord came to our lost race from the bosom of the Father, and brought life and immortality to light.

And it was the work purely of "G.o.d's unseen providence, by men nicknamed 'Chance,'" which, dealing with nations as the potter with his clay, chooses some to honour and some to dishonour. For, as all the prophets are anxious to remind the Judaean Kingdom, their success, the procrastination of their downfall, their restoration from captivity, were not due to any merits of their own. The Jews were and ever had been a stiff-necked nation; and though some of their kings had been faithful servants of Jehovah, yet many of them--like Rehoboam, and Ahaz, and Mana.s.seh--exceeded in wickedness and inexcusable apostasy the least faithful of the wors.h.i.+ppers at Gilgal and Bethel. They were plainly reminded of their nothingness: "And thou shalt speak and say before the Lord thy G.o.d, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation."[406] "Fear not, thou worm Jacob: I will help thee."[407]

But this was the end of the Ten Tribes. Nor must we say that Hosea's prediction of mercy was laughed to scorn by the irony of events, when he had given it as G.o.d's promise that--

"I will not execute the fierceness of Mine anger, I will not again destroy Israel; For I am G.o.d, and not man."[408]

The words mean that mercy is G.o.d's chiefest and most essential attribute; and, after all, a nation is composed of families and individuals, and in political extinction there may have been many families and individuals in Israel, like that of Tobias, and like that of Anna, the prophetess of the tribe of Asher, who found, either in their far exile, or among the scattered Jews who still peopled the old territories, a peace which was impossible during the distracted anarchy and deepening corruption of the whole period which had elapsed since the founding of the house of Omri. In any case G.o.d knows and loves His own. The words,

"I will not execute the fierceness of Mine anger; For I am G.o.d, and not man,"

might stand for an epitome of much that is most precious in Holy Writ.

G.o.d's orthodoxy is the truth; and the truth remaineth, though man's orthodoxy exercises all its fury and all its baseness to overwhelm it.

What hope has any man, even a St. Paul--what hope had even the Lord Himself--before the harsh, self-interested tribunals of human judgment, or of that purely external religionism which has always shown itself more brutal and more blundering than secular cruelty?

What chance has there been, humanly speaking, for G.o.d's best saints, prophets, and reformers, when priests, popes, or inquisitors have been their judges? If G.o.d resembled those generations of unresisted ecclesiastics, whose chief resort has been the syllogism of violence, and whose main arguments have been the torture-chamber and the stake, what hope could there possibly be for the vast majority of mankind but those endless torments by the terrors of which corrupt Churches have forced their tyranny upon the crushed liberties and the paralysed conscience of mankind? The Indian sage was right who said that "G.o.d can only be truly described by the words No! No!"--that is, by repudiating mult.i.tudes of the ign.o.ble and cruel basenesses which religious teachers have imagined or invented respecting Him. Because G.o.d is G.o.d, and not man--G.o.d, not a tyrant or an inquisitor--G.o.d, with the great compa.s.sionate heart of unfathomable tenderness,--therefore, in all who truly love Him, perfect love casteth out fear, because fear hath torment. Sin means ruin; yet G.o.d is love.[409]

The historian of the Kings here digresses, in a manner unusual to the Old Testament, to give us a most interesting glimpse of the fate of the conquered people, and the origin of the race which was known to after-ages by the name "Samaritan."

Sargon, when he had sacked the capital, carried out the policy of deportation which had now been established by the a.s.syrian kings. He achieved the double purpose of populating the capital and province of Nineveh, while he reduced subject nations to inanition, by sweeping away all the chief of the inhabitants from conquered states, and settling them in his own more immediate dominions. There they would be reduced to impotence, and mingle with the races among whom their lot would henceforth be cast. He therefore "carried Israel away" into a.s.syria, and placed them in Halah, north of Thapsacus, on the Euphrates, and in Habor, the river of Gozan[410]--_i.e._, on the river in Northern a.s.syria which still bears the name of Khabour, and flows into the Euphrates--and in the cities of the Medes.[411] He replaced the old population by Dinaites, Tarplites, Apharsathchites, Susanchites, Elamites, Dehavites, and Babylonians, after carrying away the great bulk of the better-cla.s.s population.[412]

After this the historian pauses to sum up and emphasise once more the main lesson of his narrative. It is that "righteousness exalteth a nation, and sin is the reproach of any people." G.o.d had called His son Israel out of Egypt, delivered His chosen from Pharaoh, given them a pleasant land; but "Israel had sinned against Jehovah their G.o.d, and had feared other G.o.ds, and walked in the statutes of the heathen."

They had failed therefore in fulfilling the very purpose for which they had been set apart. They had been intended "to uplift among the nations the banner of righteousness" and the banner of the One True G.o.d. Instead of this, they were seduced by the heathen ritual of

"Gay religions full of pomp and gold."

They decked out alien inst.i.tutions,[413] and alike in frequented and populous places--"from the tower of the watchmen to the fenced city"--set up _matstseboth_ (A.V., "pillars") and _Asherim_ on every high hill. The green trees became _ob.u.mbratrices scelerum_, the secret bowers of their iniquities. They burnt incense on the _bamoth_, and served idols, and wrought wickedness. Useless had been the voices of all the prophets and the seers. They went after vain things, and became vain. Beginning with the two "calves," they proceeded to lewd and orgiastic idolatries. Ahab and Jezebel seduced them into Tyrian Baal-wors.h.i.+p. From the a.s.syrians they learnt and practised the adoration of the host of heaven.[414] From Moab and Ammon they borrowed the abominable rites of Moloch, and used divination and enchantments by means of belomancy (Ezek. xxi. 21, 22) and necromancy, and sold themselves to do wickedness.

Nor was this all. These idolatries, with their guilty ritualism, were not confined to Israel, but also

"Infected Zion's daughters with like heat, Whose wanton pa.s.sions in the sacred porch Ezekiel saw, when, by the vision led, His eye surveyed the dark idolatries Of alienated Judah."

And thus, when Jehovah afflicted the seed of Israel and cast them out of His sight, Judah also had to feel the stroke of retribution.[415]