Outline Studies in the Old Testament for Bible Teachers

by Jesse Lyman Hurlbut

Review Questions

From what earlier captivity must that of Ju´dah be distinguished? What were the dates of these two captivities? By whom was each nation taken captive? Where was each nation carried captive? What followed the captivity in each nation? What were the three captivities of Ju´dah? What were the events of the first captivity of Ju´dah? Who were carried away at this time? What date is connected with this captivity? What were the events of the second captivity of Ju´dah? Who were then taken away? What were the events of the third captivity? How long was Je-ru´sa-lem left in ruins? By whom and when were the Jews permitted to return from captivity? What causes may be assigned for the carrying away of the Jews? What were the customs of ancient Oriental conquerors? How did the conduct of the kings of Ju´dah bring on the captivity? What rivalry between nations was a cause of the captivity? What were the two parties in the kingdom of Ju´dah? How was the carrying away of the Jews a political necessity? What was the moral cause of the captivity?

Part Two

IV. The Condition of the Captives in Chal-de´a was far better than we are apt to suppose.

1. They received kind treatment; were regarded not as slaves or prisoners, but as colonists. At a later captivity by the Ro´mans the Jews were sold as slaves and dispersed throughout the empire. Such wholesale enslavement was common after a conquest. For some reason the Chal-de´ans did not enslave the Jews at the time of their conquest, but colonized them as free people. This may have been because the captives as a class were of the "Chal-de´an party" among the Jews, and hence were treated in a measure as friends. The letter of Jer-e-mi´ah to the exiles (Jer. 29. 1-7) shows that they were kindly dealt with in Chal-de´a. Some of them were received at the court and rose to high station in the realm (Dan. 1. 1-6).

2. Their organization was maintained. The exiles were not merged into the mass of the people where they were living, but retained their own system and were recognized as a separate colony. Their dethroned kings had a semi-royal state and at death an honorable burial (Jer. 52. 31-34; 34. 4, 5). The captives were governed by elders, rulers of their own nation (Ezek. 8. 1; 14. 1; 20. 1). There was a "prince of Ju´dah" at the close of the captivity (Ezra 1. 8). This fact of national organization was a fortunate one for the exiles. If they had been dispersed as slaves throughout the empire, or even had been scattered as individuals, they would soon have been merged among the Gen´tiles, and would have lost their identity as a people. But being maintained as a separate race, and in Jew´ish communities, they were readily gathered for a return to their own land when the opportunity came.

3. Their law and worship were observed. There were no sacrifices, for these could be offered only at Je-ru´sa-lem in the temple. But the people gathered for worship and for the study of the law far more faithfully than before the exile; for adversity is a school of religious character far more than prosperity. The exile would naturally exert an influence in the direction of religion. While the irreligious and idolatrous among the captives would soon drop out of the nation and be lost among the Gen´tiles, the earnest, the spiritual, and the God-fearing would grow more intense in their devotion.

4. They were instructed by prophets and teachers. Jer-e-mi´ah lived for some time after the beginning of the captivity, made a visit to Bab´y-lon, and wrote at least one letter to the exiles (Jer. 13. 4-7; 29. 1-3). Dan´iel lived during the captivity, and, though in the court, maintained a deep interest in his people, and comforted them by his prophecies. E-ze´ki-el was himself one of the captives, and all his teachings were addressed to them (Ezek. 1. 1-3). Many evangelical and eminent Bible scholars are of the opinion that the latter part of I-sa´iah, from the fortieth chapter to the end, was given by a "later I-sa´iah" during the exile; but whether written at that time or earlier, it must have circulated among the captives and given them new hope and inspiration. The radical change in the character of the Jews which took place during this period shows that a great revival swept over the captive people and brought them back to the earnest religion of their noblest ancestors.

5. Their literature was preserved and enlarged. Internal evidence shows that the books of the Kings were finished and the books of the Chronicles written at this time or soon afterward; the teachings of Dan´iel, E-ze´ki-el, Ha-bak´kuk, and other of the minor prophets were given; and a number of the best psalms were composed during this epoch, as such poems are likely to be written in periods of trial and sorrow. Out of many psalms we cite Psa. 124, 126, 129, 130, 137, as manifestly written during the captivity. The exile was an age of life and vigor to He´brew literature.

V. The Results of the Captivity. In the year B. C. 536 the city of Bab´y-lon was taken by Cy´rus, king of the combined Medes and Per´sians. One of his first acts was to issue an edict permitting the exiled Jews to return to their own country and rebuild their city. Not all the Jews availed themselves of this privilege, for many were already rooted in their new homes, where they had been for two generations. But a large number returned (Ezra 2. 64), and reestablished the city and state of the Jews. The captivity, however, left its impress upon the people down to the end of their national history, and even to the present time.