8. JUDAH versus JERUSALEM (xii. 1–7).
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
A title, though probably of later date than the text,[1409] introduces with the beginning of chap. xii. an oracle plainly from circumstances different from those of the preceding chapters. The nations, not particularised as they have been, gather to the siege of Jerusalem, and, very singularly, Judah is gathered with them against her own capital. But God makes the city like one of those great boulders, deeply embedded, which husbandmen try to pull up from their fields, but it tears and wounds the hands of those who would remove it. Moreover God strikes with panic all the besiegers, save only Judah, who, her eyes being opened, perceives that God is with Jerusalem and turns to her help. Jerusalem remains in her place; but the glory of the victory is first Judah’s, so that the house of David may not have too much fame nor boast over the country districts. The writer doubtless alludes to some temporary schism between the capital and country caused by the arrogance of the former. But we have no means of knowing when this took place. It must often have been imminent in the days both before and especially after the Exile, when Jerusalem had absorbed all the religious privilege and influence of the nation. The language is undoubtedly late.[1410]
The figure of Jerusalem as a boulder, deeply bedded in the soil, which tears the hands that seek to remove it, is a most true and expressive summary of the history of heathen assaults upon her. Till she herself was rent by internal dissensions, and the Romans at last succeeded in tearing her loose, she remained planted on her own site.[1411] This was very true of all the Greek period. Seleucids and Ptolemies alike wounded themselves upon her. But at what period did either of them induce Judah to take part against her? Not in the Maccabean.