In short, the state of the Jews in Babylonia resembled what seems to have been their fortune wherever they have settled in a foreign land. Part of them despised and abused, forced to labour or overtaxed; part left alone to cultivate literature or to gather wealth. Some treated with unusual rigour—and perhaps a few of these with reason, as dangerous to the government of the land—but some also, by the versatile genius of their race, advancing to a high place in the political confidence of their captors.
Their application to literature, to their religion, and to commerce must be specially noted.
1. Nothing is more striking in the writings of Ezekiel than the air of large leisure which invests them. Ezekiel lies passive; he broods, gazes and builds his visions up, in a fashion like none of his terser predecessors; for he had time on his hands, not available to them in days when the history of the nation was still running. Ezekiel's style swells to a greater fulness of rhetoric; his pictures of the future are elaborated with the most minute detail. Prophets before him were speakers, but he is a writer. Many in Israel besides Ezekiel took advantage of the leisure of the Exile to the great increase and arrangement of the national literature. Some Assyriologists have lately written, as if the schools of Jewish scribes owed their origin entirely to the Exile.[30] But there were scribes in Israel before this. What the Exile did for these, was to provide them not only with the leisure from national business which we have noted, but with a powerful example of their craft as well. Babylonia at this time was a land full of scribes and makers of libraries. They wrote a language not very different from the Jewish, and cannot but have powerfully infected their Jewish fellows with the spirit of their toil and of their methods. To the Exile we certainly owe a large part of the historical books of the Old Testament, the arrangement of some of the prophetic writings, as well as—though the amount of this is very uncertain—part of the codification of the Law.
2. If the Exile was opportunity to the scribes, it can only have been despair to the priests. In this foreign land the nation was unclean; none of the old sacrifice or ritual was valid, and the people were reduced to the simplest elements of religion—prayer, fasting and the reading of religious books. We shall find our prophecy noting the clamour of the exiles to God for ordinances of righteousness—that is, for the institution of legal and valid rites.[31] But the great lesson, which prophecy brings to the people of the Exile, is that pardon and restoration to God's favour are won only by waiting upon Him with all the heart. It was possible, of course, to observe some forms; to gather at intervals to inquire of the Lord, to keep the Sabbath, and to keep fasts. The first of these practices, out of which the synagogue probably took its rise, is noted by our prophet,[32] and he enforces Sabbath-keeping with words, that add the blessing of prophecy to the law's ancient sanction of that institution. Four annual fasts were instituted in memory of the dark days of Jerusalem—the day of the beginning of Nebuchadrezzar's siege in the tenth month, the day of the capture in the fourth month, the day of the destruction in the fifth month, and the day of Gedaliah's murder in the tenth month. It might have been thought, that solemn anniversaries of a disaster so recent and still unrepaired would be kept with sincerity; but our prophet illustrates how soon even the most outraged feelings may grow formal, and how on their days of special humiliation, while their captivity was still real, the exiles could oppress their own bondsmen and debtors. But there is no religious practice of this epoch more apparent through our prophecies than the reading of Scripture. Israel's hope was neither in sacrifice, nor in temple, nor in vision nor in lot, but in God's written Word; and when a new prophet arose like the one we are about to study, he did not appeal for his authorisation, as previous prophets had done, to the fact of his call or inspiration, but it was enough for him to point to some former word of God, and cry, "See! at last the day has dawned for the fulfilment of that." Throughout Second Isaiah this is what the anonymous prophet cares to establish—that the facts of to-day fit the promise of yesterday. We shall not understand our great prophecy unless we realise a people rising from fifty years' close study of Scripture, in strained expectation of its immediate fulfilment.
3. The third special feature of the people in exile is their application to commerce. At home the Jews had not been a commercial people.[33] But the opportunities of their Babylonian residence seem to have started them upon those habits, for which, through their longer exile in our era, the name of Jew has become a synonym. If that be so, Jeremiah's advice to build and plant[34] is historic, for it means no less than that the Jews should throw themselves into the life of the most trafficking nation of the time. Their increasing wealth proves how they followed this advice,—as well as perhaps such passages as Isa. lv. 2, in which the commercial spirit is reproached for overwhelming the nobler desires of religion. The chief danger, incurred by the Jews from an intimate connection with the commerce of Babylonia, lay in the close relations of Babylonian commerce with Babylonian idolatry. The merchants of Mesopotamia had their own patron gods. In completing business contracts, a man had to swear by the idols,[35] and might have to enter their temples. In Isa. lxv. 11, Jews are blamed for forsaking Jehovah, and forgetting My holy mountain; preparing a table for Luck, and filling up mixed wine to Fortune. Here it is more probable that mercantile speculation, rather than any other form of gambling, is intended.
III.
But while all this is certain and needing to be noted about the habits of the mass of the people, what little trace it has left in the best literature of the period! We have already noticed in that the great absence of local colour. The truth is that what we have been trying to describe as Jewish life in Babylon was only a surface over deeps in which the true life of the nation was at work—was volcanically at work. Throughout the Exile the true Jew lived inwardly. Out of the depths do I cry to Thee, O Lord. He was the inhabitant not so much of a foreign prison as of his own broken heart. He sat by the rivers of Babylon; but he thought upon Zion. Is it not a proof of what depths in human nature were being stirred, that so little comes to the surface to tell us of the external conditions of those days? There are no fossils in the strata of the earth, which have been cast forth from her inner fires; and if we find few traces of contemporary life in these deposits of Israel's history now before us, it is because they date from an age in which the nation was shaken and boiling to its centre.
For if we take the writings of this period—the Book of Lamentations, the Psalms of the Exile, and parts of other books—and put them together, the result is the impression of one of the strangest decompositions of human nature into its elements which the world has ever seen. Suffering and sin, recollection, remorse and revenge, fear and shame and hate—over the confusion of these the Spirit of God broods as over a second chaos, and draws each of them forth in turn upon some articulate prayer. Now it is the crimson flush of shame: our soul is exceedingly filled with contempt. Now it is the black rush of hate; for if we would see how hate can rage, we must go to the Psalms of the Exile, which call on the God of vengeance and curse the enemy and dash the little ones against the stones. But the deepest surge of all in that whirlpool of misery was the surge of sin. To change the figure, we see Israel's spirit writhing upward from some pain it but partly understands, crying out, "What is this that keeps God from hearing and saving me?" turning like a wounded beast from the face of its master to its sore again, understanding as no brute could the reason of its plague, till confession after confession breaks away and the penalty is accepted, and acknowledged guilt seems almost to act as an anodyne to the penalty it explains. Wherefore doth a living man complain, a man for the punishment of his sins? If thou, Jehovah, shouldest mark iniquity, who shall stand? No wonder, that with such a conscience the Jews occupied the Exile in writing the moral of their delinquent history, or that the rest of their literature which dates from that time should have remained ever since the world's confessional.
But in this awful experience, there is still another strain, as painful as the rest, but pure and very eloquent of hope—the sense of innocent suffering. We cannot tell the sources, from which this considerable feeling may have gathered during the Exile, any more than we can trace from how many of the upper folds of a valley the tiny rivulets start, which form the stream that issues from its lower end. One of these sources may have been, as we have already suggested, the experience of Jeremiah; another very probably sprang with every individual conscience in the new generation. Children come even to exiles, and although they bear the same pain with the same nerves as their fathers, they do so with a different conscience. The writings of the time dwell much on the sufferings of the children. The consciousness is apparent in them, that souls are born into the wrath of God, as well as banished there. Our fathers have sinned and are not, and we bear their iniquities. This experience developed with great force, till Israel felt that she suffered not under God's wrath, but for His sake; and so passed from the conscience of the felon to that of the martyr. But if we are to understand the prophecy we are about to study, we must remember how near akin these two consciences must have been in exiled Israel, and how easy it was for a prophet to speak—as our prophet does, sometimes with confusing rapidity of exchange—now in the voice of the older and more guilty generation, and now in the voice of the younger and less deservedly punished.