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JOSIAH AND HIS SUCCESSORS

That the full measure of punishment was not meted out to Amon his evil deeds were such that he should have forfeited his share in the world to come was due to the circumstance that he had a pious and righteous son. (113) Josiah offers a shining model of true, sincere repentance. (114) Though at first he followed in the footsteps of his father Amon, he soon gave up the ways of wickedness, and became one of the most pious kings of Israel, whose chief undertaking was the effort to bring the whole people back to the true faith. It dates from the time when a copy of the Torah was found in the Temple, a copy that had escaped the holocaust kindled by his father and predecessor Amon for the purpose of exterminating the Holy Scriptures. (115) When he opened the Scriptures, the first verse to strike his eye was the one in Deuteronomy: "The Lord shall bring thee and thy king into exile, unto a nation which thou hast not known." Josiah feared this doom of exile was impending, and he sought to conciliate God through the reform of his people. (116)

His first step was to enlist the intercession of the prophets in his behalf. He addressed his request, not to Jeremiah, but to the prophetess Huldah, knowing that women are more easily moved to compassion. As Jeremiah was a kinsman of the prophetess their common ancestors were Joshua and Rahab the king felt no apprehension that the prophet take his preference for Huldah amiss. The proud, dignified answer of the prophetess was, that the misfortune could not be averted from Israel, but the destruction of the Temple, she continued consolingly, would not happen until after the death of Josiah. (117) In view of the imminent destruction of the Temple, Josiah hid the holy Ark and all its appurtenances, in order to guard them against desecration at the hands of the enemy. (118)

The efforts of the king in behalf of God and His law found no echo with the great majority of the people. Though the king was successful in preventing the worship of idols in public, his subjects knew how to deceive him. Josiah sent out his pious sympathizers to inspect the houses of the people, and he was satisfied with their report, that they had found no idols, not suspecting that the recreant people has fastened half an image on each wing of the doors, so that the inmates faced their household idols as they closed the door upon Josiah's inspectors.

This godless generation contemporaneous with Josiah was to blame for his death. When King Pharaoh, in his campaign against the Assyrians, wanted to travel through Palestine, Jeremiah advised the king not to deny the Egyptians the passage through his land. He cited a prophecy by his teacher Isaiah, who had foreseen the war between Assyria and Egypt. But Josiah retorted: "Moses, thy teacher's teacher, spake: 'I will give peace in the land, and no sword shall go through your land,' not even the sword that is not raised against Israel with hostile intent." The king, innocent of the deception practiced by the people, knew not that they were idol worshippers, to whom the promises of the Torah have no application. In the engagement that ensued between the Jews and the Egyptians, no less than three hundred darts struck the king. In his death agony he uttered no word of complaint; he only said: "The Lord is righteous, for I have rebelled against His commandment," thus admitting his guilt in not having heeded the advice of the prophet. (119)

So ended the days of this just king after a brilliant career, the only king since Solomon to rule over both Judah and Israel, for Jeremiah had brought back to Palestine the ten exiled tribes of the north, and made them subject to Josiah. (120) The mourning for him was profound. (121) Even Jeremiah perpetuated his memory in his Lamentations. (122)

Pharaoh of Egypt was not permitted to enjoy the results of his victory to the full, for it was soon after this that, in attempting to ascend the wondrous throne of Solomon, he was stuck down by the lions and rendered lame by the blow. (123)

The people put Jehoahaz on the throne of Judah to succeed Josiah, though his brother Jehoiakim was the older by two years. To silence the legitimate claims of Jehoiakim, the new king underwent the ceremony of anointing. (124) But his reign was very brief. At the end of three months Pharaoh carried him off into exile in Egypt, and Jehoiakim ruled in his stead.

Jehoiakim was another of the sinful monarchs of the Jews, uncharitable toward men and disobedient to God and the laws of God. His garments were of two kinds of stuff mingled together, his body was tattooed with the names of idols, and in order that he might appear as a non-Jew, he performed the operation of an epipost upon himself. Various forms of incest were committed by him, and, besides, he was in the habit of putting men to death that he might violate their wives, and confiscate their possessions. (125) Blasphemous as he was, he spoke: "My predecessors did not know how to provoke the wrath of God. As for me, I say frankly, we have no need whatsoever of Him; the very light He gives us we can dispense with, for the gold of Parvaim can well replace it." (126)

Seeing such abominations, God desired to resolve the world into its original chaos. If He desisted from His purpose, it was only because the people led a God-fearing life during the time of Jehoiakim. (127) After he had reigned eleven years, Nebuchadnezzar put an end to his dominion. Advancing with his army, the Babylonian king halted at Daphne, a suburb of Antioch. Here he was met by the Sanhedrin of Jerusalem, who desired to know whether he was coming with the purpose of destroying the Temple. Nebuchadnezzar assured them, that all he wanted was the surrender of Jehoiakim, who had rebelled against his authority. Returned to Jerusalem, the Sanhedrin informed Jehoiakim of Nebuchadnezzar's intention. The king asked the elders, whether it was ethical to purchase their lives by sacrificing his. For answer they referred him to the story of the way Joab dealt with the city of Abel of Beth-maacah, which had saved itself by surrendering the rebel Sheba, the son of Bichri. The king's objections did not deter the Sanhedrin from following the example of Joab acting under the direction of David. They made Jehoiakim glide down from the city walls of Jerusalem by a chain. Below, the Babylonians stood ready to receive him. Nebuchadnezzar took Jehoiakim in fetters to all the cities of Judah, then he slew him, and, his rage still unabated, threw his corpse to the dogs after having stuck it into the carcass of an ass. (128) The dogs left nothing of Jehoiakim's body over except his skull, on which were written the words: "This and something besides." Many centuries later it was found by a Rabbi near the gates of Jerusalem. He tried in vain to give it burial; the earth refused to retain it, and the Rabbi concluded therefrom that it belonged to the corpse of Jehoiakim. He wrapped the skull in a cloth, and laid it in a closet. One day the wife of the Rabbi discovered it there, and she burnt it, thinking the skull belonged to a former wife of her husband, so dear to him even after her death that he could not separate himself from this relic. (129)

When Nebuchadnezzar returned to Babylonia from his Palestinian expedition, the people received him with great pomp and solemnity. He announced to them that in place of Jehoiakim, whom he had slain, he had installed Mattaniah, the rebel's son, called Jehoiachin, as king over Judah, and the people uttered the warning: "One cannot educate a well-behaved puppy whose dam was ill-conditioned; let alone an ill-conditioned puppy whose dam was ill-conditioned."

Nebuchadnezzar returned to Daphne, and informed the Sanhedrin, who hastened from Jerusalem to meet him, that he desired the surrender of Jehoiachin. If they refused to satisfy his demand, he would destroy the Temple. When the Jewish king was told the threat of his Babylonian adversary, he mounted upon the roof of the Temple, and, holding all the keys of its chambers in his hand, he spoke thus to God: "Until now Thou didst consider us worthy of confidence, and Thou didst entrust Thy keys to us. Since Thou no longer dost esteem us trustworthy, here, take back Thy keys." He was held to his word: a hand was stretched forth from heaven, and it received the keys. (130)

Jehoiachin, good and pious, did not desire the city of Jerusalem to be exposed to peril for his sake. So he delivered himself to the Babylonian leaders, after they swore that neither city nor people should suffer harm. But the Babylonians did not keep their oath. A short while thereafter they carried into exile, not only the king, but also his mother, and ten thousand (131) of the Jewish nobility and of the great scholars. (132) This was the second attempt made by Nebuchadnezzar to deport the Jews. On taking the former king Jehoiakim captive, he had exiled three hundred of the noblest of the people, among them the prophet Ezekiel. (133)

The king Jehoiachin was incarcerated for life, a solitary prisoner, separated from his wife and his family. The Sanhedrin, who were among those deported with the king, feared that the house of David die out. They therefore besought Nebuchadnezzar not to separate Jehoiachin from his wife. They succeeded in enlisting the sympathy of the queen's hairdresser, and through her of the queen herself, Semiramis, the wife of Nebuchadnezzar, who in turn prevailed upon the king to accord mild treatment to the unfortunate prince exiled from Judea. Suffering had completely changed the once sinful king, so that, in spite of his great joy over his reunion with his wife, he still paid regard to the prescriptions of the Jewish law regulating conjugal life. He was prepared to deny himself every indulgence, when the purchase price was an infringement of the word of God. Such steadfastness pleaded with God to pardon the king for his sins, and the heavenly Sanhedrin absolved God from His oath, to crush Jehoiachin and deprive his house of sovereignty. (134) By way of reward for his continence he was blessed with distinguished posterity. Not only was Zerubbabel, the first governor of Palestine after the destruction of the Temple, a grandson of Jehoiachin's, (135) but also the Messiah himself will be a descendant of his. (136)

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