The Expositor's Bible: The Second Book of Kings. Farrar Frederic William
Читать онлайн.| Название | The Expositor's Bible: The Second Book of Kings |
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| Автор произведения | Farrar Frederic William |
| Жанр | Зарубежная классика |
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| Издательство | Зарубежная классика |
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"Crime was ne'er so black
As ghostly cheer and pious thanks to lack.
Satan is modest. At heaven's door he lays
His evil offspring, and in Scriptural phrase
And saintly posture gives to God the praise
And honour of his monstrous progeny."207
One cruel deed more or less was nothing to Jehu. Leaving this tank choked with death and incarnadined with royal blood, he went on his way as if nothing particular had happened. He had not proceeded far when he saw a man well known to him, and of a spirit kindred to his own. It was the Arab ascetic and Nazarite Jehonadab, the son of Rechab (or "The Rider"), the chief of the tribe of Kenites who had flung in their lot with the children of Israel since the days of Moses.208 It was the tribe which had produced a Jael; and Jehonadab had something of the fierce, fanatical spirit of the ancient chieftainess, who, in her own tent, had dashed out with the tent-peg the brains of Sisera. His very name, "The Lord is noble," indicated that he was a worshipper of Jehovah, and his fierce zeal showed him to be a genuine Kenite. Disgusted with the wickedness of cities, disgusted above all with the loathly vice of drunkenness, which, as we see from the contemporary prophets, had begun in this age to acquire fresh prominence in luxurious and wealthy communities, he exacted of his sons a solemn oath that neither they nor their successors would drink wine nor strong drink, and that, shunning the squalor and corruption of cities, they would live in tents, as their nomad ancestors had done in the days when Jethro and Hobab were princes of pastoral Midian. We learn from Jeremiah, nearly two and a half centuries later, how faithfully that oath had been observed; and how, in spite of all temptation, the vow of abstinence was maintained, even when the strain of foreign invasion had driven the Rechabites into Jerusalem from their desolated pastures.209
Jehu knew that the stern fanaticism of the Kenite Emîr would rejoice in his exterminating zeal, and he recognised that the friendship and countenance of this "good man and just," as Josephus calls him, would add strength to his cause, and enable him to carry out his dark design. He therefore blessed him.210
"Is thine heart right with my heart, as my heart is with thy heart?" he asked, after he had returned the greeting of Jehonadab.
"It is, it is!" answered the vehement Rechabite.211
"Then give me thy hand," he said; and grasping the Arab by the hand,212 he pulled him up into his chariot – the highest distinction he could bestow upon him – and bade him come and witness his zeal for Jehovah.
His first task on arriving at Samaria was to tear up the last fibres of Ahab's kith and destroy all his partisans. This was indeed to push to a self-interested extreme the denunciation which had been pronounced upon Ahab; but the crime helped to secure his fiercely founded throne.
One deep-seated plot was yet unaccomplished. It was the total extermination of Baal-worship. To drive out for ever this orgiastic, corrupt, and alien idolatry was right; but there is nothing to show that Jehu would have been unable to effect this purpose by one stern decree, together with the destruction of Baal's images and temple. A method so simply righteous did not suit this Nero-Torquemada, who seemed to be never happy unless he united Jesuitical cunning with the pouring out of rivers of massacre.
He summoned the people together; and as though he now threw off all pretence of zeal for orthodoxy, he proclaimed that Ahab had served Baal a little, but Jehu would serve him much. The Samaritans must have been endowed with infinite gullibility if they could suppose that the king who had ridden into the city side by side with such a man as Jehonadab – "the warrior in his coat of mail, the ascetic in his shirt of hair" – who had already exhibited an unfathomable cunning, and had swept away the Baal-priests of Jezreel, was indeed sincere in this new conversion.213 Perhaps they felt it dangerous to question the sincerity of kings. The Baal-worshippers of former days were known, and Jehu proclaimed that if any one of them was missing at the great sacrifice which he intended to offer to Baal he should be put to death. A solemn assembly to Baal was proclaimed, and every apostate from God to nature-worship from all Israel was present, till the idol's temple was thronged from end to end.214 To add splendour to the solemnity, Jehu bade the wardrobe-keeper to bring out all the rich vestments of Tyrian dye and Sidonian broidery, and clothe the worshippers.215 Solemnly advancing to the altar with the Rechabite by his side, he warned the assembly to see that their gathering was not polluted by the presence of a single known worshipper of Jehovah. Then, apparently, he still further disarmed suspicion by taking a personal part in offering the burnt-offering. Meanwhile, he had surrounded the temple and blocked every exit with eighty armed warriors, and had threatened that any one of them should be put to death if he let a single Baal-worshipper escape. When he had finished the offering,216 he went forth, and bade his soldiers enter, and slay, and slay, and slay till none were left. Then flinging the corpses in a heap, they made their way to the fortress of the Temple, where some of the priests may have taken refuge. They dragged out and burnt the matstseboth of Baal,217 broke down the great central idol, and utterly dismantled the whole building. To complete the pollution of the dishallowed shrine, he made it a common midden for Samaria, which it continued to be for centuries afterwards.218 It was his last voluntary massacre. The House of Ahab was no more. Baal-worship in Israel never survived that exterminating blow.
Happily for the human race, such atrocities committed in the name of religion have not been common. In Pagan history we have but few instances, except the slaughter of the Magians at the beginning of the reign of Darius, son of Hystaspes. Alas that other parallels should be furnished by the abominable tyranny of a false Christianity, blessed and incited by popes and priests! The persecutions and massacres of the Albigenses, preached by Arnold of Citeaux, and instigated by Pope Innocent III.; the expulsion of the Jews from Spain; the deadly work of Torquemada; the murderous furies of Alva among the hapless Netherlanders, urged and approved by Pope Pius V.; the massacre of St. Bartholomew, for which Pope Gregory and his cardinals sang their horrible Te Deum in their desecrated shrines, – these are the parallels to the deeds of Jehu. He has found his chief imitators among the votaries of a blood-stained and usurping sacerdotalism, which has committed so many crimes and inflicted so many horrors on mankind.
And did God approve all this detestable mixture of zealous enthusiasm with lying deceit and the insatiate thirst of blood?
If right be right, and wrong be wrong, the answer must not be an elaborate subterfuge, but an uncompromising "No!" We need be under no doubt on that subject. Christ Himself reproved His Apostles for savage zealotry, and taught them that the Elijah-spirit was not the Christ-spirit. Nor is the Elisha-spirit the Christian spirit any the more if these deeds of hypocrisy and blood were in any sense approved by him who is sometimes regarded as the mild and gentle Elisha. Where was he? Why was he silent? Could he possibly approve of this murderer's fury? We do not, indeed, know how far Elisha lent his sanction to anything more than the general end. Ahab's house had been doomed to vengeance by the voice which gave utterance to the verdict of the national conscience. The doom was just; Jehu was ordained to be the executioner. In no other way could the judgment be carried out. The times were not sentimental. The murder of Jehoram was not regarded as an act of tyrannicide, but of divinely commissioned justice. Elisha may have shrunk from the unreined furies of the man whom he had sent his emissary to anoint. On the other hand, we have not the least proof that he did so. He partook, probably, of the wild spirit of the times, when such deeds were regarded with feelings very different from the abhorrence with which we, better taught by the spirit of love, and more enlightened by the widening dawn of history, now justly regard them. No remonstrance of contemporary prophecy,
See Martin,
Whittier.
Jer. xxxv. 1-19. Josephus (
Jer. xxxv. (written about b. c. 604). Communities of Nazarites seem to have sprung up at this epoch, perhaps as a protest against the prevailing luxury (Amos ii. 11).
In Josephus it is Jehonadab who blesses the king.
Heb., יֵש וָיֵשׁ.
Striking hands was a sign of good faith (Job xvii. 3; Prov. xxii. 26).
He did it "in subtilty" (בְצָקְבָה). This substantive occurs nowhere else, but is connected with the name Jacob. LXX., ἐν πτερνισμῷ, "in taking by the heel," with reference to the name Jacob, "supplanter."
Lit., "mouth to mouth." LXX., στόμα εἰς στόμα.
Ver. 22, מֶלְהָּהַה,
It was a mixture of "the rich dye of Tyre and the rich web of Nile."
The phrase may be impersonal, "when one [
A.V., images; R.V., pillars.
Comp. Ezra vi. 11; Dan. ii. 5.