The History of Antiquity, Vol. 3 (of 6). Duncker Max

soon after the fall of Arpad. Hence in these years the king of Assyria held a position which included northern and central Syria, and governed those countries immediately from the crossing of the Euphrates at Karchemish, and from Arpad. Passing beyond Hamath and Damascus, beyond Byblus and Tyre, he was now ruler over the kingdom of Samaria also. From the South-east a princess of the Arabs, from the North-west the prince of the Cilicians, sent tribute. Menahem of Israel must have died soon after the payment of tribute; the subjection to Assyria appears to have established his power so far that his son Pekahiah could succeed him on the throne (738 B.C.). But in the second year of his reign Pekahiah was murdered in the palace at Samaria by Pekah, the son of Remaliah, who now ascended the throne of Israel (736 B.C.). Pekah combined with Rezin, king of Damascus, for a united attack on the kingdom of Judah.

      Judah did not remain untouched by the establishment and extensive advances of the Assyrian power in Syria. We saw in what successful struggles Uzziah-Azariah had extended the territory of Judah in his long reign; how agriculture and trade developed under him. The advance of Tiglath Pilesar in the last years of the reign of Uzziah called these successes in question once more. It did not find Uzziah wholly unprepared. He had fortified Jerusalem more strongly; he had provided for the arming of his forces, and arranged the levy of the men of military age. A very mutilated fragment of the annals of Tiglath Pilesar mentions twice the land of Judah, and three times the second half of the name of Azariah, i. e. the name by which Uzziah is named in the Books of Kings.102 Another fragment, which deals with the events in Syria which took place before the payment of tribute to Menahem, again mentions Azariah (Uzziah); it informs us that Mount Lebanon, the land of Baalzephon,103 the land of Ammana (the region of the Amanus?) the city of Hadrach had been subjugated; that the king "added to the land of Assyria nineteen districts of Hamath, situated on the sea of the setting sun, together with the cities in their land, which had revolted to Azariah in faithless rebellion, and had placed his officers and viceroys over them."104 The districts of Hamath here mentioned must be sought between the Orontes and the sea, immediately north of Aradus. The occurrence no doubt took place in the time when Tiglath Pilesar fought against or besieged Arpad, i. e. in the years from 742 B.C. to 740. From this we must conclude that Azariah (Uzziah) of Judah (neither he nor the kingdom of Judah is mentioned among the tributary states in these fragments) assumed a hostile position towards Tiglath Pilesar; that during the struggle for Arpad he attempted to unite some of the states and tribes of Syria against the advance of Assyria. This opposition of Judah may have formed another motive for Menahem to place himself under the supremacy, and at the same time under the protection, of Tiglath Pilesar. As vassals of Tiglath Pilesar, Rezin of Damascus and Pekah of Israel may have felt themselves more justified in attacking the southern neighbour-state, the kingdom of Judah, which would not submit to the dominion of Assyria.

      Uzziah was no more when Pekah obtained the throne of Israel. He had died four years previously (740 B.C.), and was buried in the sepulchres of the kings at Jerusalem. His son Jotham, who had already shared in the rule during the last years of his father's reign, sat on the throne of Judah. He withstood the attack of the combined Israelites and Damascenes.105 But his son Ahaz, who succeeded him in the year 734 B.C., was reduced by this war to the greatest distress. The Philistines whom Uzziah had repelled and punished severely, the Edomites whom he had subjugated, rebelled. Pekah's warriors laid Judah waste, and carried rich booty and numerous prisoners to Samaria; Rezin pressed forward to the south to aid the Edomites, expelled the Judæans from Elath, and there established himself on the Red Sea. The hostile armies marched on Jerusalem. Ahaz "made his son to go through the fire" to avert the threatened ruin. At last he found no other means of rescue than to pay homage to Assyria, and entreat the protection of Tiglath Pilesar.

      In the last years of Uzziah, and in the reign of Jotham, Isaiah, the son of Amoz, had received the word at Jerusalem. Like Amos and Hosea, Isaiah contended against the luxury and dissoluteness of the rich, the injustice of the elders, the corruption of the judges, the idolatry in the land. He attacked the false security in which men reposed in the possession of horses and chariots of war; he announced the coming vengeance with even more vehement emphasis than his predecessors. If for them the gods of the other nations have already disappeared beside the One Jehovah, Isaiah represents the approaching destruction as breaking out not only over Israel and Judah, but over all nations, because they go after false gods. Their evil deeds will also be punished; no power on the earth can stand before Jehovah. But behind this judgment, the horror of which will turn all men to Jehovah, Isaiah also exhibits the restoration of Israel and Judah, the restoration of the whole renewed world, in the most glowing colours. That was Jehovah's purpose "since the days of old."

      "The land is full of horses," so Isaiah spake, "and there is no end of its chariots." As we have seen, Uzziah had amassed munitions of war, and arranged excellently the military power (p. 19), – "but the land is also full of idols, and they worship the work of their own hands. Every man oppresses his neighbour; the young man behaves proudly against the old, and the base against the honourable. Thy chiefs, O Jerusalem, are faithless men, the companions of thieves!106 Every one loves bribery, and seeks after gain. They do no justice to the orphan, and regard not the cause of the widow. Woe to them that decree unrighteous decrees, and to the scribes who write iniquity, to turn aside the needy from judgment, and to take away the right from the poor!107 Woe to them who justify the wicked for reward, and take away the right of the just!108 Woe to them that join house to house, and field to field, till they alone are possessors of the land!109 What mean ye to beat my people in pieces, saith Jehovah, and grind the faces of the poor?110 Woe to them that rise up early in the morning, and follow strong drink, who heated with wine sit till the night; and the harp, and the viol, the tabret, and pipe, and wine, are in their feasts!111 Woe to them that are mighty to drink wine, and men of strength to mingle strong drink! Woe to them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter; that are wise in their own eyes, and prudent in their own sight! Woe to them who draw upon them punishment with cords of vanity, and reward of sin with a cart-rope!"112

      Isaiah carried the Jews from the service of sacrifice to the improvement of the heart, to righteous conversation and good works. "To what purpose is the multitude of your sacrifices to me?" so Isaiah represents Jehovah as saying. "I am full of the burnt offerings of rams, and the fat of stalled calves; and I delight not in the blood of bullocks, lambs, and he-goats. Who hath required of you to tread my courts? Your new moons and your appointed feasts my soul hateth; they are trouble to me, I am weary to bear them. Bring no more vain oblations; incense is an abomination to me: when ye spread forth your hands I will hide mine eyes from you; and when ye pray, I will not hear you.113 With your mouth ye draw near to me, and with your lips ye honour me; but your heart ye keep far from me, and your fear of me is taught by the precept of men.114 Relieve the oppressed, judge the fatherless, plead the cause of the widow. Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil."115

      "What could have been done more to my vineyard, that I have not done to it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Ye have turned my vineyard into a pasture; the spoil of the poor is in your houses. Now I will take away the hedge, and pull down the walls, that it may be trodden down.116 I will come to judgment with your elders and chiefs, and I will deal marvellously with this people; the wisdom of their wise men, and the understanding of the prudent shall be hid."117 After Isaiah had depicted the terrors of the day of judgment, the quaking of the earth, the creeping away and the death of sinners, in lively colours, he

102

Eberhard Schrader, "Jahrb. protest. Theolog." 1876, s. 374.

103

A different Baalzephon from that on the Red Sea; Exod. xiv. 2, 9.

104

Schrader, loc. cit. s. 375; Rodwell, "Records of the Past," 5, 46; G. Smith, "Disc." p. 277.

105

2 Kings xv. 5, 7, 37.

106

Isa. ii. 7. The moral precepts of Isaiah are collected in the text without regard to the chronology.

107

Isa. x. 1, 2.

108

Isa. v. 23.

109

Isa. v. 8.

110

Isa. iii. 14, 15.

111

Isa. v. 11, 12.

112

Isa. v. 18-22.

113

Isa. i. 10-15.

114

Isa. xxix. 13.

115

Isa. i. 16, 17.

116

Isa. v. 4, 5, 3, 14.

117

Isa. xxix. 14.