Lecture 7: Josiah's Jerusalem: Centralization of Religion in Jerusalem

We open lecture with Jerusalem's survival of the Assyrian siege in 701 BCE under the reign of Hezekiah. Under his ruling, Jerusalem grows and thus begins the centralization of religion in the city. However, after Hezekiah's death, his successor, Manasseh undoes all the centralization during his predecessor's reign. During this time, Jerusalem becomes an Assyrian vassal state, and there is much political unrest in the city. Conflicts rise to a climax at the assassination of Amon (2 Kings 21), which consequently dedicates the kingdom to Manasseh's son, Josiah. However, at this point, Josiah is only eight years old, and therefore, advisors were most likely the leaders of the nation. Important to note here is that with the installation of Josiah, comes an increasing importance of ruling under a text over ruling under a charismatic leader. In fact, it is believed that the Book of Deuteronomy was written in this time period, as a means to find other ways to build credibility and authority when the king is not a solid leader (as is the case of eight year old Josiah).

As Josiah grows old enough to rule the kingdom, he follows his grandfather's footsteps and begins a similar religious reform. It is said in 2 Kings 22-23, that during the cleaning of the Temple, a scroll was found (some believe this to be the Book of Deuteronomy or the Torah) that contained laws which eventually become the rule of the land.

Though Josiah's reform and centralization of religion in Jerusalem is very similar to Hezekiah's reform, there is one major difference. Hezekiah destroyed idols in other locations knowing that they were dedicated to the Hebrew God, whereas Josiah destroyed idols and shrines, believing that if they were not in Jerusalem, then they were worshipping foreign gods, and therefore, must be eradicated. Thus, he burned down the altars made by Judah and Manasseh, the shrine in Bethel (built by Jeroboam during Israel's secession), and the idols for Baal and Asherah. This reform established Josiah's Book Orthodoxy where one must only worship one orthodox and law, creating a new view of monotheism in Judaism.

During Josiah's reign, archaeological evidence reveals an increasing importance in literacy, as revealed by Lachish Letter 3 (587 BCE), where a soldier is offended for being misrepresented as illiterate. This letter demonstrates the stigma associated with those who are illiterate, thereby furthering the importance of writing and the law of the text.

Writing's importance is further emphasized by archaeological finds such as the Mezad Hashavyahu Ostracon (where a commoner refers to laws told in Exodus 22) and the Torah Amulets at Ketuf Hinnom (where two silver amulet are found that quote one of the oldest blessings in the Bible). Because writing appears in such everyday occurrences, we can see how Judaism is starting to become a text-based religion, as texts last longer than people, elevating its status even above the king.