|« Prev||Chapter 5||Next »|
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone mountains gathered the sacred history—one might almost say, the romance and religion of Israel. Turning his back on the luxurious richness of Galilee, the pilgrim, even in the literal sense, constantly went up towards Jerusalem. Higher and higher rose the everlasting hills, till on the uppermost he beheld the sanctuary of his God, standing out from all around, majestic in the snowy pureness of its marble and glittering gold. As the hum of busy life gradually faded from his hearing, and he advanced into the solemn stillness and loneliness, the well-known sites which he successively passed must have seemed to wake the echoes of the history of his people. First, he approached Shiloh, Israel’s earliest sanctuary, where, according to tradition, the Ark had rested for 370 years less one. Next came Bethel, with its sacred memorial of patriarchal history. There, as the Rabbis had it, even the angel of death was shorn of his power. Then he stood on the plateau of Ramah, with the neighbouring heights of Gibeon and Gibeah, round which so many events in Jewish history had clustered. In Ramah Rachel died, and was buried.1616This appears, to me at least, the inevitable inference from 1 Samuel 10:2, 3, and Jeremiah 31:15. Most writers have concluded from Genesis 35:16, 19, that Rachel was buried close by Bethlehem, but the passage does not necessarily imply this. The oldest Jewish Commentary (Sifre, ed. Vienna, p. 146) supports the view given above in the text. M. Neubauer suggests that Rachel had died in the possession of Ephraim, and been buried at Bethlehem. The hypothesis is ingenious but fanciful.
We know that Jacob set up a pillar on her grave. Such is the reverence of Orientals for the resting-places of celebrated historical personages, that we may well believe it to have been the same pillar which, according to an eye-witness, still marked the site at the time of our Lord (Book of Jubil. cxxxii Apud Hausrath, Neutest. Zeitg. p. 26). Opposite to it were the graves of Bilhah and of Dinah (c. p. 34). Only five miles from Jerusalem, this pillar was, no doubt, a well-known landmark. by this memorial of Jacob’s sorrow and shame had been the sad meeting-place of the captives when about to be carried into Babylon (Jer 40:1). There was bitter wailing at parting from those left behind, and in weary prospect of hopeless bondage, and still bitterer lamentation, as in the sight of friends, relations and countrymen, the old and the sick, the weakly, and women and children were pitilessly slaughtered, not to encumber the conqueror’s homeward march. Yet a third time was Rachel’s pillar, twice before the memorial of Israel’s sorrow and shame, to re-echo her lamentation over yet sorer captivity and slaughter, when the Idumaean Herod massacred her innocent children, in the hope of destroying with them Israel’s King and Israel’s kingdom. Thus was her cup of former bondage and slaughter filled, and the words of Jeremy the prophet fulfilled, in which he had depicted Rachel’s sorrow over her children (Matt 2:17, 18).
But westward from those scenes, where the mountains shelved down, or more abruptly descended towards the Shephelah, or wolds by the sea, were the scenes of former triumphs. Here Joshua had pursued the kings of the south; there Samson had come down upon the Philistines, and here for long years had war been waged against the arch-enemy of Israel, Philistia. Turning thence to the south, beyond the capital was royal Bethlehem, and still farther the priest-city Hebron, with its caves holding Israel’s most precious dust. That highland plateau was the wilderness of Judaea, variously named from the villages which at long distances dotted it;1717Such as Tekoah, Engedi, Ziph, Maon, and Beersheba, which gave their names to districts in the wilderness of Judaea. desolate, lonely, tenanted only by the solitary shepherd, or the great proprietor, like Nabal, whose sheep pastured along it heights and in its glens.
This had long been the home of outlaws, or of those who, in disgust with the world, had retired from its fellowship. These limestone caves had been the hiding-place of David and his followers; and many a band had since found shelter in these wilds. Here also John the Baptist prepared for his work, and there, at the time of which we write, was the retreat of the Essenes, whom a vain hope of finding purity in separation from the world and its contact had brought to these solitudes. Beyond, deep down in a mysterious hollow. stretched the smooth surface of the Dead Sea, a perpetual memorial of God and of judgment. On its western shore rose the castle which Herod had named after himself, and farther south that almost inaccessible fastness of Masada, the scene of the last tragedy in the great Jewish war. Yet from the wild desolateness of the Dead Sea it was but a few hours to what seemed almost an earthly paradise. Flanked and defended by four surrounding forts, lay the important city of Jericho. Herod had built its walls, its theatre and amphitheatre; Archelaus its new palace, surrounded by splendid gardens. Through Jericho led the pilgrim way from Galilee, followed by our Lord Himself (Luke 19:1); and there also passed the great caravan-road, which connected Arabia with Damascus. The fertility of its soil, and its tropical produce, were almost proverbial. Its palm-groves and gardens of roses, but especially its balsam-plantations, of which the largest was behind the royal palace, were the fairy land of the old world. But this also was only a source of gain to the hated foreigner. Rome had made it a central station for the collection of tax and custom, known to us from Gospel history as that by which the chief publican Zaccheus had gotten his wealth. Jericho, with its general trade and its traffic in balsam—not only reputed the sweetest perfume, but also a cherished medicine in antiquity—was a coveted prize to all around. A strange setting for such a gem were its surroundings. There was the deep depression of the Arabah, through which the Jordan wound, first with tortuous impetuosity, and then, as it neared the Dead Sea, seemingly almost reluctant to lose its waters in that slimy mass (Pliny, Hist. Nat. vi. 5, 2). Pilgrims, priests, traders, robbers, anchorites, wild fanatics, such were the figures to be met on that strange scene; and almost within hearing were the sacred sounds from the Temple-mount in the distance.1818According to the Jerusalem Talmud (Succ. v. 3) six different acts of ministry in the Temple were heard as far as Jericho, and the smell of the burning incense also could be perceived there. We need scarcely say that this was a gross exaggeration.
It might be so, as the heathen historian put it in regard to Judaea, that no one could have wished for its own sake to wage serious warfare for its possession (Strabo, Geogr. xvi. 2). The Jew would readily concede this. It was not material wealth which attracted him hither, although the riches brought into the Temple from all quarters of the world ever attracted the cupidity of the Gentiles. To the Jew this was the true home of his soul, the centre of his inmost life, the longing of his heart. “If I forget thee, O Jerusalem, let my right hand forget her cunning,” sang they who sat by the rivers of Babylon, weeping as they remembered Zion. “If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy” (Psa 137:5, 6). It is from such pilgrim-psalms by the way as Psalm 84 or from the Songs of Ascent to the Holy City (commonly known as the Psalms of Degrees), that we learn the feelings of Israel, culminating in this mingled outpouring of prayer and praise, with which they greeted the city of their longings as first it burst on their view:
Jehovah hath chosen Zion;
He hath desired it for His habitation.
This is my rest for ever:
Here will I dwell, for I desire after it!
I will abundantly bless her provision:
I will satisfy her poor with bread.
I will also clothe her priests with salvation:
And her saints shall shout aloud for joy.
There will I make the horn of David to bud:
I ordain a lamp for Mine anointed.
His enemies will I clothe with shame:
But upon himself shall his crown flourish.
Words these, true alike in their literal and spiritual applications; highest hopes which, for nigh two thousand years, have formed and still form part of Israel’s daily prayer, when they plead: “Speedily cause Thou ‘the Branch of David,’ Thy servant, to shoot forth, and exalt Thou his horn through Thy salvation” (this is the fifteenth of the eighteen “benedictions” in the daily prayers). Alas, that Israel knows not the fulfilment of these hopes already granted and expressed in the thanksgiving of the father of the Baptist: “Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began” (Luke 1:68-70).
Such blessings, and much more, were not only objects of hope, but realities alike to the Rabbinist and the unlettered Jew. They determined him willingly to bend the neck under a yoke of ordinances otherwise unbearable; submit to claims and treatment against which his nature would otherwise have rebelled, endure scorn and persecutions which would have broken any other nationality and crushed any other religion. To the far exiles of the Dispersion, this was the one fold, with its promise of good shepherding, of green pastures, and quiet waters. Judaea was, so to speak, their Campo Santo, with the Temple in the midst of it, as the symbol and prophecy of Israel’s resurrection. To stand, if it were but once, within its sacred courts, to mingle with its worshippers, to bring offerings, to see the white-robed throng of ministering priests, to hear the chant of Levites, to watch the smoke of sacrifices uprising to heaven—to be there, to take part in it was the delicious dream of life, a very heaven upon earth, the earnest of fulfilling prophecy. No wonder, that on the great feasts the population of Jerusalem and of its neighbourhood, so far as reckoned within its sacred girdle, swelled to millions, among whom were “devout men, out of every nation under heaven” (Acts 2:5), or that treasure poured in from all parts of the inhabited world. And this increasingly, as sign after sign seemed to indicate that “the End” was nearing. Surely the sands of the times of the Gentiles must have nearly run out. The promised Messiah might at any moment appear and “restore the kingdom to Israel.” From the statements of Josephus we know that the prophecies of Daniel were specially resorted to, and a mass of the most interesting, though tangled, apocalyptic literature, dating from that period, shows what had been the popular interpretation of unfulfilled prophecy. The oldest Jewish paraphrases of Scripture, or Targumim, breathe the same spirit. Even the great heathen historians note this general expectancy of an impending Jewish world-empire, and trace to it the origin of the rebellions against Rome. Not even the allegorising Jewish philosophers of Alexandria remained uninfluenced by the universal hope. Outside Palestine all eyes were directed towards Judaea, and each pilgrim band on its return, or wayfaring brother on his journey, might bring tidings of startling events. Within the land the feverish anxiety of those who watched the scene not unfrequently rose to delirium and frenzy. Only thus can we account for the appearance of so many false Messiahs and for the crowds which, despite repeated disappointments, were ready to cherish the most unlikely anticipations. It was thus that a Theudas could persuade “a great part of the people” to follow him to the brink of Jordan, in the hope of seeing its waters once more miraculously divide, as before Moses, and an Egyptian impostor induce them to go out to the Mount of Olives in the expectation of seeing the walls of Jerusalem fall down at his command (Josephus, Ant. xx, 167-172). Nay, such was the infatuation of fanaticism, that while the Roman soldiers were actually preparing to set the Temple on fire, a false prophet could assemble 6,000 men, women, and children, in its courts and porches to await then and there a miraculous deliverance from heaven (Josephus, Jewish War, vi, 287). Nor did even the fall of Jerusalem quench these expectations, till a massacre, more terrible in some respects than that at the fall of Jerusalem, extinguished in blood the last public Messianic rising against Rome under Bar Cochab.
For, however misdirected—so far as related to the person of the Christ and the nature of His kingdom—not to the fact or time of His coming, nor yet to the character of Rome—such thoughts could not be uprooted otherwise than with the history and religion of Israel. The New Testament process upon them, as well as the Old; Christians and Jews alike cherished them. In the language of St. Paul, this was “the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come” (Acts 26:6, 7). It was this which sent the thrill of expectancy through the whole nation, and drew crowds to Jordan, when an obscure anchorite, who did not even pretend to attest his mission by any miracle, preached repentance in view of the near coming of the kingdom of God. It was this which turned all eyes to Jesus of Nazareth, humble and unpretending as were His origin, His circumstances, and His followers, and which diverted the attention of the people even from the Temple to the far-off lake of despised Galilee. And it was this which opened every home to the messengers whom Christ sent forth, by two and two, and even after the Crucifixion, every synagogue, to the apostles and preachers from Judaea. The title “Son of man” was familiar to those who had drawn their ideas of the Messiah from the well-known pages of Daniel. The popular apocalyptic literature of the period, especially the so-called “Book of Enoch,” not only kept this designation in popular memory, but enlarged on the judgment which He was to execute on Gentile kings and nations.”1919The following as a specimen must suffice for the present: “And this Son of man, whom thou hast seen, shall stir up the kings and the mighty from their layers, and the powerful from their thrones, and shall loose the bridles of the mighty and break in pieces the teeth of sinners. And He shall drive the kings from their thrones and from their empires, if they do not exalt nor praise Him, nor gratefully own from whence the kingdom has been entrusted to them. And He shall drive away the face of the mighty, and shame shall fill them: darkness shall be their dwelling and worms their bed, and they shall have no hope of rising from their beds, because they do not exalt the name of the Lord of spirits...And they shall be driven forth out of the homes of His congregation and of the faithful” (Book of Enoch, xlvi. 4, 5, 6, 8). A full discussion of this most important subject, and, indeed, of many kindred matters, must be reserved for a work on the Life and Times of our Lord. “Wilt Thou at this time restore the kingdom to Israel?” was a question out of the very heart of Israel. Even John the Baptist, in the gloom of his lonely prison, staggered not at the person of the Messiah, but at the manner in which He seemed to found His kingdom.2020The passage above referred to has a most important apologetic interest. None but a truthful history would have recorded the doubts of John the Baptist; especially when they brought forward the real difficulties which the mission of Christ raised in the popular mind; least of all would it have followed up the statement of these difficulties by such an encomium as the Saviour passed upon John. He had expected to hear the blows of that axe which he had lifted fall upon the barren tree, and had to learn that the innermost secret of that kingdom—carried not in earthquake of wrath, nor in whirlwind of judgment, but breathed in the still small voice of love and pity—was comprehension, not exclusion; healing, not destruction.
As for the Rabbis, the leaders of public opinion, their position towards the kingdom was quite different. Although in the rising of Bar Cochab the great Rabbi Akiba acted as the religious standard-bearer, he may be looked upon as almost an exception. His character was that of an enthusiast, his history almost a romance. But, in general, the Rabbis did not identify themselves with the popular Messianic expectations. Alike the Gospel-history and their writings show not merely that anti-spiritual opposition to the Church which we might have expected, but coldness and distance in regard to all such movements. Legal rigorism and merciless bigotry are not fanaticism. The latter is chiefly the impulse of the ill-informed. Even their contemptuous turning away from “this people which knoweth not the law,” as “accursed,” proves them incapable of a fanaticism which recognises a brother in every one whose heart burns with the same fire, no matter what his condition otherwise. The great text-book of Rabbinism, the Mishnah, is almost entirely un-Messianic, one might say un-dogmatical. The method of the Rabbis was purely logical. Where not a record of facts or traditions, the Mishnah is purely a handbook of legal determinations in their utmost logical sequences, only enlivened by discussions or the tale of instances in point. The whole tendency of this system was anti-Messianic. Not but that in souls so devout and natures so ardent enthusiasm might be kindled, but that all their studies and pursuits went in the contrary direction. Besides, they knew full well how little of power was left them, and they dreaded losing even this. The fear of Rome constantly haunted them. Even at the destruction of Jerusalem the leading Rabbis aimed to secure their safety, and their after history shows, frequently recurring, curious instances of Rabbinical intimacy with their Roman oppressors. The Sanhedrim spoke their inmost apprehensions, when in that secret session they determined to kill Jesus from fear that, if He were allowed to go on, and all men were to believe on Him, the Romans would come and take away both their place and nation (John 11:48). Yet not one candid mind among them discussed the reality of His miracles; not one generous voice was raised to assert the principle of the Messiah’s claims and kingdom, even though they had rejected those of Jesus of Nazareth! The question of the Messiah might come up as a speculative point; it might force itself upon the attention of the Sanhedrim; but it was not of personal, practical, life-interest to them. It may mark only one aspect of the question, and that an extreme one, yet even as such it is characteristic, when a Rabbi could assert that “between the present and the days of the Messiah there was only this difference, Israel’s servitude.”
Quite other matters engrossed the attention of the Rabbis. It was the present and the past, not the future, which occupied them—the present as fixing all legal determinations, and the past as giving sanction to this. Judaea proper was the only place where the Shechinah had dwelt, the land where Jehovah had caused His temple to be reared, the seat of the Sanhedrim, the place where alone learning and real piety were cultivated. From this point of view everything was judged. Judaea was “grain, Galilee straw, and beyond Jordan chaff.” To be a Judaean was to be “an Hebrew of the Hebrews.” It has already been stated what reproach the Rabbis attached to Galilee in regard to its language, manners, and neglect of regular study. In some respects the very legal observances, as certainly social customs, were different in Judaea from Galilee. Only in Judaea could Rabbis be ordained by the laying on of hands; only there could the Sanhedrim in solemn session declare and proclaim the commencement of each month, on which the arrangement of the festive calendar depended. Even after the stress of political necessity had driven the Rabbis to Galilee, they returned to Lydda for the purpose, and it needed a sharp struggle before they transferred the privilege of Judaea to other regions in the third century of our era (Jer. Sanh. i. 1, 18). The wine for use in the Temple was brought exclusively from Judaea, not only because it was better, but because the transport through Samaria would have rendered it defiled. Indeed, the Mishnah mentions the names of the five towns whence it was obtained. Similarly, the oil used was derived either from Judaea, or, if from Peraea, the olives only were brought, to be crushed in Jerusalem.
The question what cities were really Jewish was of considerable importance, so far as concerned ritual questions, and it occupied the earnest attention of the Rabbis. It is not easy to fix the exact boundaries of Judaea proper towards the north-west. To include the sea-shore in the province of Samaria is a popular mistake. It certainly was never reckoned with it. According to Josephus (Jewish War, iii, 35-58) Judaea proper extended along the sea-shore as far north as Ptolemais or Acco. The Talmud seems to exclude at least the northern cities. In the New Testament there is a distinction made between Caesarea and the province of Judaea (Acts 12:19, 21:10). This affords one of the indirect evidences not only of the intimate acquaintance of the writer with strictly Rabbinical views, but also of the early date of the composition of the Book of Acts. For, at a later period Caesarea was declared to belong to Judaea, although its harbour was excluded from such privileges, and all east and west of it pronounced “defiled.” Possibly, it may have been added to the cities of Judaea, simply because afterwards so many celebrated Rabbis resided there. The importance attaching to Caesarea in connection with the preaching of the Gospel and the history of St. Paul, and the early and flourishing Christian churches there established give fresh interest to all notices of the place. Only those from Jewish sources can here engage our attention. It were out of place here to describe the political importance of Caesarea, as the seat of the Roman power, or its magnificent harbour and buildings, or its wealth and influence. In Jewish writings it bears the same name by which we know it, though at times it is designated after its fortifications (Migdal Shur, M. Zor, M. Nassi), or after its harbour (Migdal Shina), once also by its ancient name, the tower of Straton. The population consisted of a mixture of Jews, Greeks, Syrians, and Samaritans, and tumults between them were the first signal of the great Jewish war. The Talmud calls it “the capital of the kings.” As the seat of the Roman power it was specially hateful to the Jews. Accordingly it is designated as the “daughter of Edom—the city of abomination and blasphemy,” although the district was, for its riches, called “the land of life.” As might be expected, constant difficulties arose between the Jewish and Roman authorities in Caesarea, and bitter are the complaints against the unrighteousness of heathen judges. We can readily understand, that to a Jew Caesarea was the symbol of Rome, Rome of Edom—and Edom was to be destroyed! In fact, in their view Jerusalem and Caesarea could not really co-exist. It is in this sense that we account for the following curious passage: “If you are told that Jerusalem and Caesarea are both standing, or that they are both destroyed, believe it not; but if you are told that one of them is destroyed and the other standing, then believe it” (Gitt. 16 a; Meg. 6 a). It is interesting to know that on account of the foreign Jews resident in Caesarea, the Rabbis allowed the principal prayers to be said in Greek, as being the vernacular; and that, from the time of the evangelist Philip, good work was done for Christ among its resident Jews. Indeed, Jewish writings contain special notice of controversies there between Jews and Christians.
A brief summary of Jewish notices of certain other towns in Judaea, mentioned also in the New Testament, may throw some additional light on the sacred narratives. In general, the Mishnah divided Judaea proper into three parts—mountain, Shephelah, and valley (Shev. ix 2), to which we must add the city of Jerusalem as a separate district. And here we have another striking evidence of the authenticity of the New Testament, and especially of the writings of St. Luke. Only one intimately acquainted with the state of matters at the time would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as St. Luke markedly does on several occasions (Luke 5:17; Acts 1:8, 10:39). When the Rabbis speak of “the mountain,” they refer to the district north-east and north of Jerusalem, also known as “the royal mount.” The Shephelah, of course, is the country along the sea-shore. All the rest is included in the term “valley.” It need scarcely be explained that, as the Jerusalem Talmud tells us, this is merely a general classification, which must not be too closely pressed. Of the eleven toparchies into which, according to Josephus (Pliny enumerates only ten), Judaea proper was arranged, the Rabbis take no notice, although some of their names have been traced in Talmudical writings. These provinces were no doubt again subdivided into districts or hyparchies, just as the towns were into quarters or hegemonies, both terms occurring in the Talmud. The Rabbis forbade the exportation of provisions from Palestine, even into Syria.
Travelling southward from Caesarea we are in the plain of Sharon, whose beauty and richness are so celebrated in Holy Scripture (Cant 2:1; Isa 35:2). This plain extends as far as Lydda, where it merges into that of Darom, which stretches farther southwards. In accordance with the statements of Holy Scripture (Isa 65:10) the plain of Sharon was always celebrated for its pasturage. According to the Talmud most of the calves for sacrifices were brought from that district. The wine of Sharon was celebrated, and, for beverage, supposed to be mixed with one-third of water. The plain was also well known for the manufacture of pottery; but it must have been of an inferior kind, since the Mishnah (Baba K. vi. 2) in enumerating for what proportion of damaged goods a purchaser might not claim compensation, allows not less than ten per cent for breakage in the pottery of Sharon. In Jer. Sotah viii. 3, we read that the permission to return from war did not apply to those who had built brick houses in Sharon, it being explained that the clay was so bad, that the houses had to be rebuilt within seven years. Hence also the annual prayer of the high-priest on the Day of Atonement, that the houses of the men of Sharon should not become their graves (see The Temple). Antipatris, the place where the foot soldiers had left St. Paul in charge of the horsemen (Acts 23:31), had once been the scene of a very different array. For it was here that, according to tradition (Yoma, 69 a), the priesthood, under Simon the Just, had met Alexander the Great in that solemn procession, which secured the safety of the Temple. In Talmudical writings it bears the same name, which was given it by Herod, in memory of his father Antipater (Ant. vi, 5.2). The name of Chephar Zaba, however, also occurs, possibly that of an adjoining locality. In Sanh. 94 b, we read that Hezekiah had suspended a board at the entrance of the Beth Midrash (or college), with the notification that whoever studied not the Law was to be destroyed. Accordingly they searched from Dan to Beersheba, and found not a single unlettered person, nor yet from Gebath to Antipatris, boy or girl, man or woman, who was not fully versed in all the legal ordinances concerning clean and unclean.
Another remarkable illustration of the New Testament is afforded by Lydda, the Talmudical Lod or Lud. We read that, in consequence of the labours of St. Peter and the miracle wrought on Aeneas, “all that dwelt at Lydda and Saron...turned to the Lord” (Acts 9:35). The brief notice of Lydda given in this narrative of the apostle’s labours, is abundantly confirmed by Talmudical notices, although, of course, we must not expect them to describe the progress of Christianity. We can readily believe that Lydda had its congregation of “saints,” almost from the first, since it was (Maas. Sh. v. 2) within an easy day’s journey west of Jerusalem. Indeed, as the Talmud explains, the second tithes (Deu 14:22, 26:12) from Lydda could not be converted into money, but had to be brought to the city itself, so “that the streets of Jerusalem might be garlanded with fruits.” The same passage illustrates the proximity of Lydda to the city, and the frequent intercourse between the two, by saying that the women of Lydda mixed their dough, went up to Jerusalem, prayed in the Temple, and returned before it had fermented. Similarly, we infer from Talmudical documents that Lydda had been the residence of many Rabbis before the destruction of Jerusalem. After that event, it became the seat of a very celebrated school, presided over by some of the leaders of Jewish thought. It was this school which boldly laid it down, that, to avoid death, every ordinance of the Law might be broken, except those in regard to idolatry, incest, and murder. It was in Lydda, also, that two brothers voluntarily offered themselves victims to save their co-religionists from slaughter, threatened because a body had been found, whose death was imputed to the Jews. It sounds like a sad echo of the taunts addressed by “chief priests,” “scribes and elders,” to Jesus on the cross (Matt 27:41-43) when, on the occasion just mentioned, the Roman thus addressed the martyrs: “If you are of the people of Ananias, Mishael, and Azarias, let your God come, and save you from my hand!” (Taan. 18, 6).
But a much more interesting chain of evidence connects Lydda with the history of the founding of the Church. It is in connection with Lydda and its tribunal, which is declared to have been capable of pronouncing sentence of death, that our blessed Lord and the Virgin Mother are introduced in certain Talmudical passages, though with studiously and blasphemously altered names. The statements are, in their present form, whether from ignorance, design, or in consequence of successive alterations, confused, and they mix up different events and persons in Gospel history; among other things representing our Lord as condemned at Lydda.2121May there not perhaps be some historical foundation even for this statement? Could the secret gathering of “the chief priests and Pharisees,” mentioned in John 11:47, have taken place in Lydda (compare vers. 54, 55)? Was it there, that Judas “communed with the chief priests and captains, how he might betray Him unto them?” There were at any rate obvious reasons for avoiding Jerusalem in all preliminary measures against Jesus; and we know that, while the Temple stood, Lydda was the only place out of Jerusalem which may be called a seat of the Rabbinical party.
But there can be no reasonable question that they refer to our blessed Lord and His condemnation for supposed blasphemy and seduction of the people, and that they at least indicate a close connection between Lydda and the founding of Christianity. It is a curious confirmation of the gospel history, that the death of Christ is there described as having taken place “on the eve of the Passover,” remarkably bearing out not only the date of that event as gathered from the synoptical gospels, but showing that the Rabbis at least knew nothing of those Jewish scruples and difficulties, by which modern Gentile writers have tried to prove the impossibility of Christ’s condemnation on the Paschal night. It has already been stated that, after the destruction of Jerusalem, many and most celebrated Rabbis chose Lydda for their residence. But the second century witnessed a great change. The inhabitants of Lydda are now charged with pride, ignorance, and neglect of their religion. The Midrash (Esther 1:3) has it, that there were “ten measures of wretchedness in the world. Nine of those belong to Lod, the tenth to all the rest of the world.” Lydda was the last place in Judaea to which, after their migration into Galilee, the Rabbis resorted to fix the commencement of the month. Jewish legend has it, that they were met by the “evil eye,” which caused their death. There may, perhaps, be an allegorical allusion in this. Certain it is, that, at the time, Lydda was the seat of a most flourishing Christian Church, and had its bishop. Indeed, a learned Jewish writer has connected the changed Jewish feeling towards Lod with the spread of Christianity. Lydda must have been a very beautiful and a very busy place. The Talmud speaks in exaggerated terms of the honey of its dates (Cheth. iii. a), and the Mishnah (Baba M. iv. 3) refers to its merchants as a numerous class, although their honesty is not extolled.2222The Mishnah discusses how much profit a merchant is allowed to take on an article, and within what period a purchaser, who finds himself imposed upon, may return his purchase. The merchants of Lydda are certainly not placed in this discussion in the most advantageous light.
Near Lydda, eastwards, was the village of Chephar Tabi. We might be tempted to derive from it the name of Tabitha (Acts 9:36), if it were not that the names Tabi and Tabitha had been so common at the time in Palestine. There can be no question of the situation of Joppa, the modern Jaffa, where Peter saw the vision which opened the door of the Church to the Gentiles. Many Rabbis are mentioned in connection with Joppa. The town was destroyed by Vespasian. There is a curious legend in the Midrash to the effect that Joppa was not overwhelmed by the deluge. Could this have been an attempt to insinuate the preservation and migration of men to distant parts of the earth? The exact location of Emmaus, for ever sacred to us by the manifestation of the Saviour to the two disciples (Luke 24:13), is matter of controversy. On the whole, the weight of evidence still inclines to the traditional site.2323Modern writers mostly identify it with the present Kulonieh, colonia, deriving the name from the circumstance that it was colonised by Roman soldiers. Lieut. Conder suggests the modern Khamasa, about eight miles from Jerusalem, as the site of Emmaus.
If so, it had a considerable Jewish population, although it was also occupied by a Roman garrison. Its climate and waters were celebrated, as also its market-place. It is specially interesting to find that among the patrician Jewish families belonging to the laity, who took part in the instrumental music of the Temple, two—those of Pegarim and Zippariah—were from Emmaus, and also that the priesthood were wont to intermarry with the wealthy Hebrews of that place (Er. ii. 4). Gaza, on whose “desert” road Philip preached to and baptized the Ethiopian eunuch, counted not fewer than eight heathen temples, besides an idol-shrine just outside the city. Still Jews were allowed to reside there, probably on account of its important market.
Only two names yet remain to be mentioned, but those of the deepest and most solemn interest. Bethlehem, the birthplace of our Lord, and Jerusalem, where He was crucified. It deserves notice, that the answer which the Sanhedrists of old gave to the inquiries of Herod (Matt 2:5) is equally returned in many Talmudical passages, and with the same reference to Micah 5:2. It may therefore be regarded as a settled point that, according to the Jewish fathers, Messiah, the Son of David, was to be born in Bethlehem of Judah. But there is one passage in the Mishnah which throws such peculiar light on the Gospel narrative, that it will be best to give it in its entirety. We know that, on the night in which our Saviour was born, the angels’ message came to those who probably alone of all in or near Bethlehem were “keeping watch.” For, close by Bethlehem, on the road to Jerusalem, was a tower, known as Migdal Eder, the “watch-tower of the flock.” For here was the station where shepherd watched their flocks destined for sacrifices in the Temple. So well known was this, that if animals were found as far from Jerusalem as Migdal Eder, and within that circuit on every side, the males were offered as burnt-offerings, the females as peace-offerings.2424Formerly those who found such animals had out of their own means to supply the necessary drink-offerings. But as this induced some not to bring the animals to the Temple, it was afterwards decreed to supply the cost of the drink-offerings from the Temple treasury (Shek. vii. 5).
R. Jehudah adds: “If suited for Paschal sacrifices, then they are Paschal sacrifices, provided it be not more than thirty days before the feast” (Shekal. vii 4; compare also Jer. Kid. ii. 9). It seems of deepest significance, almost like the fulfilment of type, that those shepherds who first heard tidings of the Saviour’s birth, who first listened to angels’ praises, were watching flocks destined to be offered as sacrifices in the Temple. There was the type, and here the reality. At all times Bethlehem was among “the least” in Judah—so small that the Rabbis do not even refer to it in detail. The small village-inn was over-crowded, and the guests from Nazareth found shelter only in the stable,2525In Echa R. 72 a, there is a tradition that the Messiah was to be born “in the Castle Arba of Bethlehem Judah.” Caspari quotes this in confirmation that the present castellated monastery, in the cave of which is the traditional site of our Lord’s birth, marks the real spot. In the East such caves were often used as stables. whose manger became the cradle of the King of Israel.
It was here that those who tended the sacrificial flocks, heaven-directed, found the Divine Babe—significantly the first to see Him, to believe, and to adore. But this is not all. It is when we remember, that presently these shepherds would be in the Temple, and meet those who came thither to worship and to sacrifice, that we perceive the full significance of what otherwise would have seemed scarcely worth while noticing in connection with humble shepherds: “And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds” (Luke 2:17, 18). Moreover, we can understand the wonderful impression made on those in the courts of the Temple, as, while they selected their sacrifices, the shepherds told the devout of the speedy fulfilment of all these types in what they had themselves seen and heard in that night of wonders; how eager, curious crowds might gather around to discuss, to wonder, perhaps to mock; how the heart of “just and devout” old Simeon would be gladdened within him, in expectation of the near realisation of a life’s hopes and prayers; and how aged Anna, and they who like her “looked for redemption in Israel,” would lift up their heads, since their salvation was drawing nigh. Thus the shepherds would be the most effectual heralds of the Messiah in the Temple, and both Simeon and Anna be prepared for the time when the infant Saviour would be presented in the sanctuary. But there is yet another verse which, as we may suggest, would find a fuller explanation in the fact that these shepherds tended the Temple flocks. When in Luke 2:20 we read that “the shepherds returned, glorifying and praising God,” the meaning in that connection2626Compare here verses 17, 18, which in point of time precede verse 20. The term diagnorizo, rendered in the Authorised Version “make known abroad,” and by Wahl “ultro citroque narro,” does not seem exhausted by the idea of conversation with the party in the “stable,” or with any whom they might meet in “the field.” seems somewhat difficult till we realise that, after bringing their flocks to the Temple, they would return to their own homes, and carry with them, joyfully and gratefully, tidings of the great salvation.
Lastly, without entering into controversy, the passage from the Mishnah above quoted in great measure disposes of the objection against the traditional date of our Lord’s birth, derived from the supposed fact, that the rains of December would prevent the flocks being kept all night “in the field.” For, in the first place, these were flocks on their way to Jerusalem, and not regularly pasturing in the open at that season. And, secondly, the Mishnah evidently contemplates their being thus in the open thirty days before the Passover, or in the month of February, during which the average rainfall is quite the largest in the year.2727The average rainfall in Jerusalem for eight years amounts to fourteen inches in December, thirteen in January, and sixteen in February (Barclay, City of the Great King, p. 428).
“Ten measures of beauty,” say the Rabbis, “hath God bestowed upon the world, and nine of these fall to the lot of Jerusalem”—and again, “A city, the fame of which has gone out from one end of the world to the other” (Ber. 38). “Thine, O Lord, is the greatness, the power, the glory, and eternity.” This—explains the Talmud—“is Jerusalem.” In opposition to her rival Alexandria, which was designated “the little,” Jerusalem was called “the great.” It almost reminds one of the title “eternal city,” given to Rome, when we find the Rabbis speaking of Jerusalem as the “eternal house.” Similarly, if a common proverb has it, that “all roads lead to Rome,” it was a Jewish saying, “All coins come from Jerusalem.” This is not the place to describe the city in its appearance and glory (for this compare the two first chapters of my volume on The Temple: Its Ministry and Services). But one almost feels as if, on such a subject, one could understand, if not condone, the manifest exaggerations of the Rabbis. Indeed, there are indications that they scarcely expected their statements to be taken literally. Thus, when the number of its synagogues is mentioned as 460 or 480, it is explained that the latter number is the numerical equivalent of the word “full” in Isaiah 1:21 (“it was full of judgment”). It is more interesting to know, that we find in the Talmud express mention of “the Synagogue of the Alexandrians,” referred to in Acts 6:9—another important confirmation, if such were needed, of the accuracy of St. Luke’s narratives. Of the hospitality of the inhabitants of Jerusalem accounts are given, which we can scarcely regard as much exaggerated; for the city was not reckoned to belong to any tribe in particular; it was to be considered as equally the home of all. Its houses were to be neither hired nor let, but freely thrown open to every brother. Nor did any one among the countless thousands who thronged it at feast-times ever lack room. A curtain hung before the entrance of a house intimated, that there was still room for guests; a table spread in front of it, that its board was still at their disposal. And, if it was impossible to accommodate within the walls of Jerusalem proper the vast crowds which resorted to the city, there can be no doubt that for sacred purpose Bethany and Bethphage were reckoned as within the circle of Jerusalem. It calls forth peculiar sensations, when we read in these Jewish records of Bethany and Bethphage as specially celebrated for their hospitality to pilgrim-guests, for it wakes the sacred memories of our Lord’s sojourn with the holy family of Bethany, and especially of His last stay there and of His royal entrance into Jerusalem.
In truth, every effort was used to make Jerusalem truly a city of delight. Its police and sanitary regulations were more perfect than in any modern city; the arrangements such as to keep the pilgrim free to give his heart and mind to sacred subjects. If, after all, “the townspeople,” as they were called, were regarded as somewhat proud and supercilious, it was something to be a citizen of Jerushalaimah, as the Jerusalemites preferred to write its name. Their constant intercourse with strangers gave them a knowledge of men and of the world. The smartness and cleverness of the young people formed a theme of admiration to their more shy and awkward country relatives. There was also a grandeur in their bearing—almost luxury; and an amount of delicacy, tact, and tenderness, which appeared in all their public dealings. Among a people whose wit and cleverness are proverbial, it was no mean praise to be renowned for these qualities. In short, Jerusalem was the ideal of the Jew, in whatever land of exile he might tarry. Her rich men would lavish fortunes on the support of Jewish learning, the promotion of piety, or the support of the national cause. Thus one of them would, when he found the price of sacrifices exceedingly high, introduce into the Temple-court the requisite animals at his own cost, to render the service possible for the poor. Or on another occasion he would offer to furnish the city for twenty-one months with certain provisions in her struggle against Rome. In the streets of Jerusalem men from the most distant countries met, speaking every variety of language and dialect. Jews and Greeks, Roman soldiers and Galilean peasants, Pharisees, Sadducees, and white-robed Essenes, busy merchants and students of abstruse theology, mingled, a motley crowd, in the narrow streets of the city of palaces. But over all the Temple, rising above the city, seemed to fling its shadow and its glory. Each morning the threefold blast of the priests’ trumpets wakened the city with a call to prayer; each evening the same blasts closed the working day, as with sounds from heaven. Turn where you might, everywhere the holy buildings were in view, now with the smoke of sacrifices curling over the courts, or again with solemn stillness resting upon the sacred hills. It was the Temple which gave its character to Jerusalem, and which decided its fate. There is a remarkable passage in the Talmud, which, remembering that the time to which it refers was in all probability the very year in which our Lord died on the cross, reads like an unwilling confirmation of the Gospel narrative: “Forty years before the destruction of the Temple, its doors opened of their own accord. Jochanan,2828Caspari suggests that this was the same as the high-priest Annas, the name having only the syllable indicating the name of Jehovah prefixed. the son of Saccai, rebuked them, saying: O Temple, why openest thou of thine own accord? Ah! I perceive that thine end is at hand; for it is written (Zech 11:1): ‘Open thy doors, O Lebanon, that the fire may devour thy cedars’” (Yoma 39 b). “And, behold, the veil of the Temple was rent in twain from the top to the bottom” (Matt 27:51)—blessed be God, not merely in announcement of coming judgment, but henceforth to lay open unto all the way into the Holiest of All.
|« Prev||Chapter 5||Next »|
►Proofing disabled for this book
► Printer-friendly version