Alfred Edersheim: LIFE AND TIMES OF JESUS THE MESSIAH

INTRODUCTORY. THE PREPARATION FOR THE GOSPEL: THE JEWISH WORLD IN THE DAYS OF CHRIST. THE JEWISH WORLD IN THE DAYS OF CHRIST, THE JEWISH DISPERSION IN THE EAST.

Among the outward means by which the religion of Israel was preserved, one of the most important was the centralisation and localisation of its worship in Jerusalem. If to some the ordinances of the Old Testament may in this respect seem narrow and exclusive, it is at least doubtful, whether without such a provision Monothsiem itself could have continued as a creed or a worship. In view of the state of the ancient world, and of the tendencies of Israel during the earlier stages of their history, the strictest isolation was necessary in order to preserve the religion of the Old Testament from that mixture with foreign elements which would speedily have proved fatal to its existence. And if one source of that danger had ceased after the seventy years' exile in babylonia, the dispersion of the greater part of the nation among those manners and civilisation would necessarily influence them, rendered the continuance of this separation of as great importance as before. In this respect, even traditionalism had its mission and use, as a hedge around the Law to render its infringement or modification impossible.

Wherever a Roman, a Greek, or an Asiatic might wander, he could take his gods with him, or find rites kindred to his own. It was far otherwise with the Jew. He had only one Temple, that in Jerusalem; only one God, Him Who had once throned there between the Cherubim, and Who was still King over Zion. That Temple was the only place where a God-appointed, pure priesthood could offer acceptable sacrifices, whether for forgiveness of sin, or for fellowship with God. Here, in the impenetrable gloom of the innermost sanctuary, which the High-Priest alone might enter once a year for most solemn expiation, had stood the Ark, the leader of the people into the Land of Promise, and the footstool on which the Schechinah had rested. From that golden altar rose the cloud in incense, symbol of Israel's accepted prayers; that seven-branched candlestick shed its perpetual light, indicative of the brightness of God's Covenant Presence; on that table, as it were before the face of Jehovah, was laid, week by week, 'the Bread of the Face,' [1 Such is the literal meaning of what is translated by 'shewbread.'] a constant sacrificial meal which Israel offered unto

God, and wherewith God in turn fed His chosen priesthood. On the great blood-sprinkled altar of sacrifice smoked the daily and festive burnt-offerings, brought by all Israel, and for all Israel, wherever scattered; while the vast courts of the Temple were thronged not only by native Palestinians, but literally by 'Jews out of every nation under heaven.' Around this Temple gathered the sacred memories of the past; to it clung the yet brighter hopes of the future. The history of Israel and all their prospects were intertwined with their religion; so that it may be said that without their religion they had no history, and without their history no religion. Thus, history, patriotism, religion, and hope alike pointed to Jerusalem and the Temple as the centre of Israel's unity.

Nor could the depressed state of the nation alter their views or shake their confidence. What mattered it, that the Idumaean, Herod, had unsurped the throne of David, expect so far as his own guilt and their present subjection were concerned? Israel had passed through deeper waters, and stood triumphant on the other shore. For centuries seemingly hopeless bondsmen in Egypt, they had not only been delivered, but had raised the God-inspired morning-song of jubilee, as they looked back upon the sea cleft for them, and which had buried their oppressors in their might and pride. Again, for weary years had their captives hung Zion's harps by the rivers of that city and empire whose colossal grandeur, wherever they turned, must have carried to the scattered strangers the desolate feeling of utter hopelessness. And yet that empire had crumbled into dust, while Israel had again taken root and sprung up. And now little more than a century and a half had passed, since a danger greater even than any of these had threatened the faith and the very existence of Israel. In his daring madness, the Syrian king, Antiochus IV. (Epiphanes) had forbidden their religion, sought to destroy their sacred books, with unsparing ferocity forced on them conformity to heathen rites, desecrated the Temple by dedicating it to Zeus Olympios, what is translated by 'shewbread.' a constant sacrificial and even reared a heathen altar upon that of burnt-offering. [2 Mace. i. 54, 59; Jos. Ant. xii. 5. 4.] Worst of all, his wicked schemes had been aided by two apostate High-Priests, who had outvied each other in buying and then prostituting the sacred office of God's anointed. [1 After the deposition of Onias III. through the bribery of his own brother Jason, the latter and Menelaus outvied each other in bribery for, and prostitution of, the holy office.] Yet far away in the mountains of Ephraim [2 Modin, the birthplace of the Maccabees, has been identified with the modern El-Medyeh, about sixteen miles northwest of Jerusalem, in the ancient territory of Ephraim. Comp. Conder's Handbook of the Bible, p. 291; and for a full reference to the whole literature of the subject, see Schurer (Neutest. Zeitgesch. p. 78, note 1).] God had raised for them most unlooked-for and unlikely help. Only three years later, and, after a series of brilliant victories by undisciplined men over the flower of the Syrian army, Judas the Maccabee, truly God's Hammer [3 On the meaning of the name Maccabee, comp. Grimm's Kurzgef. Exeget. Handb. z. d. Apokr. Lief, iii., pp. ix. x. We adopt the derivation from Maqqabha, a hammer, like Charles Martel.] had purified the Temple, and restored its altar on the very same day [4 1 Mace. 1. 54.] on which the 'abomination of desolation' [5 1 Mace. iv. 52-54:] Megill. Taan. 23. had been set up in its place. In all their history the darkest hour of their night had ever preceded the dawn of a morning brighter than any that had yet broken. It was thus that with one voice all their prophets had bidden them wait and hope. Their sayings had been more than fulfilled as regarded the past. Would they not equally become true in reference to that far more glorious future for Zion and for Israel, which was to be ushered in by the coming of the Messiah?

Nor were such the feelings of the Palestinian Jews only. These indeed were now a minority. The majority of the nation constituted what was known as the dispersion; a term which,

however, no longer expressed its original meaning of banishment by the judgment of God, [6 Alike the verb in Hebrew, and in Greek, with their derivatives, are used in the Old Testament, and in the rendering of the LXX., with reference to punitive banishment. See, for example, Judg. xviii. 30; 1 Sam. iv. 21; and in the LXX. Deut. xxx. 4; Ps. cxlvii. 2; Is. xlix. 6, and other passages.] since absence from Palestine was now entirely voluntary. But all the more that it referred not to outward suffering, [7 There is some truth, although greatly exaggerated, in the bitter remarks of Hausrath (Neutest. Zeitgesch. ii. p. 93), as to the sensitiveness of the Jews in the, and the loud outcry of all its members at any interference with them, however trivial. But events unfortunately too often proved how real and near was their danger, and how necessary the caution 'Obsta principiis.'] did its continued use indicate a deep feeling of religious sorrow, of social isolation, and of political strangership [8 St. Peter seems to have used it in that sense, 1 Pet. i. 1.] in the midst of a heathen world. For although, as Josephus reminded his countrymen, [Jew.