The policy of exclusiveness saved Judaism. At heart this is just an application—though a very harsh and formal application—of the principle of separation from the world which Christ and His Apostles enjoined on the Church, and the neglect of which has sometimes nearly resulted in the disappearance of any distinctive Christian truth and life, like the disappearance of a river that breaking through its banks spreads itself out in lagoons and morasses, and ends by being swallowed up in the sands of the desert.
The exterior aspect of the stern, strict Judaism of these days is by no means attractive. But the interior life of it is simply superb. It recognises the absolute supremacy of God. In the will of God it acknowledges the one unquestionable authority before which all who accept His covenant must bow; in the revealed truth of God it perceives an inflexible rule for the conduct of His people. To be pledged to allegiance to the will and law of God is to be truly consecrated to God. That is the condition voluntarily entered into by the citizens of Jerusalem in this epoch of religious awakening. A few centuries later their example was followed by the primitive Christians, who, according to the testimony of the two Bithynian handmaidens tortured by Pliny, solemnly pledged themselves to lives of purity and righteousness; again, it was imitated, though in strangely perverted guise, by anchorites and monks, by the great founders of monastic orders and their loyal disciples, and by mediæval reformers of Church discipline such as St. Bernard; still later it was followed more closely by the Protestant inhabitants of Swiss cities at the Reformation, by the early Independents at home and the Pilgrim Fathers in New England, by the Covenanters in Scotland, by the first Methodists. It is the model of Church order, and the ideal of the religious organisation of civic life. But it awaits the adequate fulfilment of its promise in the establishment of the Heavenly City, the New Jerusalem.
CHAPTER II.
CYRUS.
Ezra i. I.
The remarkable words with which the Second Book of Chronicles closes, and which are repeated in the opening verses of the Book of Ezra, afford the most striking instance on record of that peculiar connection between the destinies of the little Hebrew nation and the movements of great World Empires which frequently emerges in history. We cannot altogether set it down to the vanity of their writers, or to the lack of perspective accompanying a contracted, provincial education, that the Jews are represented in the Old Testament as playing a more prominent part on the world's stage than one to which the size of their territory—little bigger than Wales—or their military prowess would entitle them. The fact is indisputable. No doubt it is to be attributed in part to the geographical position of Palestine on the highway of the march of armies to and fro between Asia and Africa; but it must spring also in some measure from the unique qualities of the strange people who have given their religion to the most civilised societies of mankind.
In the case before us the greatest man of his age, one of the half-dozen Founders of Empires, who constitute a lofty aristocracy even among sovereigns, is manifestly concerning himself very specially with the restoration of one of the smallest of the many subject races that fell into his hands when he seized the garnered spoils of previous conquerors. Whatever we may think of the precise words of his decree as this is now reported to us by a Hebrew scribe, it is unquestionable that he issued some such orders as are contained in it. Cyrus, as it now appears, was originally king of Elam, the modern Khuzistan, not of Persia, although the royal family from which he sprang was of Persian extraction. After making himself master of Persia and building up an empire in Asia Minor and the north, he swept down on to the plains of Chaldæa and captured Babylon in the year B.C. 538. To the Jews this would be the first year of his reign, because it was the first year of his rule over them, just as the year A.D. 1603 is reckoned by Englishmen as the first year of James I., because the king of Scotland then inherited the English throne. In this year the new sovereign, of his own initiative, released the Hebrew exiles, and even assisted them to return to Jerusalem and rebuild their ruined temple. Such an astounding act of generosity was contrary to the precedent of other conquerors, who accepted as a matter of course the arrangement of subject races left by their predecessors; and we are naturally curious to discover the motives that prompted it.
Like our mythical King Arthur, the Cyrus of legend is credited with a singularly attractive disposition. Herodotus says the Persians regarded him as their "father" and their "shepherd." In Xenophon's romance he appears as a very kindly character. Cicero calls him the most just, wise, and amiable of rulers. Although it cannot be dignified with the name of history, this universally accepted tradition seems to point to some foundation in fact. It is entirely in accord with the Jewish picture of the Great King. There is some reason for believing that the privilege Cyrus offered to the Jews was one in which other nations shared. On a small, broken, clay cylinder, some four inches in diameter, discovered quite recently and now deposited in the British Museum, Cyrus is represented as saying, "I assembled all those nations, and I caused them to go back to their countries." Thus the return of the Jews may be regarded as a part of a general centrifugal movement in the new Empire.
Nevertheless, the peculiar favour indicated by the decree issued to the Jews suggests something special in their case, and this must be accounted for before the action of Cyrus can be well understood.
Little or no weight can be attached to the statement of Josephus, who inserts in the very language of the decree a reference to the foretelling of the name of Cyrus by "the prophets," as a prime motive for issuing it, and adds that this was known to Cyrus by his reading the book of Isaiah.[4] Always more or less untrustworthy whenever he touches the relations between his people and foreigners, the Jewish historian is even exceptionally unsatisfactory in his treatment of the Persian Period. It may be, as Ewald asserts, that Josephus is here following some Hellenistic writer; but we know nothing of his authority. There is no reference to this in our one authority, the Book of Ezra; and if it had been true there would have been every reason to publish it. Some Jews at court may have shown Cyrus the prophecies in question indeed it is most probable that men who wished to please him would have done so. Plato in the "Laws" represents Cyrus as honouring those who knew how to give good advice. But it is scarcely reasonable to suppose, without a particle of evidence, that a great monarch flushed with victory would set himself to carry out a prediction purporting to emanate from the Deity of one of the conquered peoples, when that prediction was distinctly in their interest, unless he was first actuated by some other considerations.
Until a few years ago it was commonly supposed that Cyrus was a Zoroastrian, who was disgusted at the cruel and lustful idolatry of the Babylonians, and that when he discovered a monotheistic people oppressed by vicious heathen polytheists, he claimed religious brotherhood with them, and so came to show them singular favour. Unfortunately for his fame, this fascinating theory has been recently shattered by the discovery of the little cylinder already referred to. Here Cyrus is represented as saying that "the gods" have deserted Nabonidas—the last king of Babylon—because he has neglected their service; and that Merodach, the national divinity of Babylon, has transferred his favour to Cyrus; who now honours him with many praises. An attempt has been made to refute the evidence of this ancient record by attributing the cylinder to some priest of Bel, who, it is said, may have drawn up the inscription without the knowledge of the king, and even in direct opposition to his religious views. A most improbable hypothesis! especially as we have absolutely no grounds for the opinion that Cyrus was a Zoroastrian. The Avesta, the sacred collection of hymns which forms the basis of the Parsee scriptures, came from the far East, close to India, and it was written in a language almost identical with Sanscrit and quite different from the Old Persian of Western Persia. We have no ground for supposing that as yet it had been adopted in the remote south-western region of Elam, where Cyrus was brought up. That monarch, it would seem, was a liberal-minded syncretist, as ready to make himself at home