KEEPING THE FAITH IN A STRANGE LAND
Twice within twelve years, first in B.C. 597, and again in B.C. 586,
the Babylonians took great companies of Hebrews as exiles from
Jerusalem to Babylon. Each time there must have been in the line of
march some twenty-five thousand men, women, and children--an army
which, marching eight abreast, would stretch at least five or six
miles.
These must have been sorrowful processions, especially the last of the
two. For months they had suffered the horrors of a besieged city. Then
had come the break in the walls, the screams of frightened women and
children, the heaps of corpses in the streets, and the black smoke and
red glare of burning buildings; then the hasty setting out on the long
road to Babylon. Some of them perhaps were able to buy asses to carry
the little children and a few of their belongings. But most of them
had to trudge along on foot, fathers and mothers carrying the babies,
and leaving behind them all their possessions except what could be
gathered into a towel or a blanket. For a month or six weeks they
tramped. If anyone fell sick, there was no time to take care of him.
He must drag along with the rest or fall by the wayside until he
either recovered or died.
THE SETTLEMENT IN BABYLONIA
When they reached the land of their captors they were not made slaves,
but were allowed to make their home together in settlements on land
set apart for them. In these colonies they probably worked as
tenant-farmers on the estates of Nebuchadrezzar's nobles. In the
prophetic book of Ezekiel, who was among these exiles, we read about
one of these Jewish colonies by the river, or canal, called Chebar (or
in Babylonian Kabaru), which means the Grand Canal.
=The attractions of Babylonian life.=--What the Babylonians hoped was
that these people would forget that they were Hebrews and become
Babylonians, just as immigrants from Europe become Americans. This is
exactly what happened in many cases. At first, of course, the Hebrews
were bitterly homesick. The land of Babylonia was as flat as a floor.
The Hebrews longed for the lovely hills and valleys of their native
land.
=By the rivers of Babylon,
There we sat down, yea, we wept,
When we remembered Zion.
Upon the willows in the midst thereof
We hanged up our harps,
For there they that led us captive required of us songs,
And they that wasted us required of us mirth, saying,
Sing us one of the songs of Zion.
How shall we sing the Lord's song
In a strange land?=
But the years went by, and they had time to look about in the new
country. They found it full of opportunities for money-making. The
soil, watered by hundreds of canals from the Euphrates and Tigris
Rivers, was wonderfully rich. Everywhere there were prosperous towns
and cities with great brick buildings, beautifully decorated with
sculpture, and thronged with merchants. Ships laden with wheat and
dates and with Babylonian rugs and mantles and other beautiful
articles sailed up the rivers, or out to sea toward India. Many
Hebrews, or Jews (that is, Hebrews from Judæa), became merchants. In
their own land they had been chiefly a nation of farmers. The
reputation of the Jews for cleverness in trade began with these
experiences in Babylon when hundreds of Jewish boys obtained positions
in great Babylonian stores or banks, and by and by set up for
themselves as merchants. Among the Babylonian contracts on clay
tablets coming down to us from this period are many Jewish names.
THE TEMPTATION TO FORSAKE JEHOVAH
These young Hebrew merchants found themselves in a net-work of foreign
religious customs. When a customer signed a contract it was proposed
that he offer a sacrifice to the god Marduk, that the enterprise might
prosper. There were religious processions and feast days in which
everyone joined, just as we hang out flags on the Fourth of July.
Foreigners from other lands joined in these rites and thought nothing
of it. Furthermore, some of these captive Jews thought that their
Hebrew God, Jehovah, had not protected them from these mighty
Babylonians. Surely, the Babylonian gods were the stronger, and one
should pay them due reverence.
=Memories of the prophets.=--On the other hand, even the dullest of
the Jews must have begun to understand that the religion of their
prophets was a different kind of religion altogether--not _a_
religion, but _true_ religion; and that Jehovah was not like the
bargaining, jealous gods of the other nations, but was God, with a
capital G, the one righteous Creator and Ruler of the world.
Moreover, the prophets who had taught them to think of Jehovah in this
way had again and again declared that just this calamity of exile
would come upon them if they as a nation continued to disobey
Jehovah's just laws; and what they had foretold had come to pass. The
prophets must have been right. Their teaching must be true.
=Hebrews in other foreign lands.=--There were probably almost as many
Hebrews in Egypt at this time as in Babylonia. Indeed, even before the
destruction of Jerusalem the constant wars on Canaan had compelled
great numbers of them to seek for peace and comfort for themselves and
their wives and children in Egypt, in Damascus, and even in far-away
Carthage and Greece. The Jews to-day are scattered all over the world.
This began to be true of them from the time of the destruction of
Jerusalem.
These Jews who permanently made their homes in foreign countries were
called _Jews of the Dispersion_. And they all faced the same
temptations as the exiles in Babylonia. Their problem was how to be
loyal to their nation and their religion. Great numbers of them, like
Daniel and his friends in the stories related in the book of Daniel,
did refuse to sacrifice to heathen gods and held fast to the nobler
faith which they had brought with them from Jerusalem. This was not
easy. Not only were they tempted to go with the crowd and worship the
gods of the land; they were also uncertain just how to worship
Jehovah. They could not offer sacrifices to him. Jerusalem was a
thousand miles away, and the temple there was burned. Should they
build a new temple for him, in Babylon? It was not certain whether
that would be lawful. The Jews in Egypt did build a temple to Jehovah.
But no others seem to have been able to do this.
KEEPING THE SABBATH
There were some religious customs, however, which could more easily be
transplanted. One was the Sabbath Day. In the earlier centuries the
Hebrews had observed the day of the new moon with special sacrifices,
and also, to some extent, the other days when the moon passed from
full to first quarter, then to the second, then to the third--in other
words, every seventh day. There was in the days before Moses no
thought of resting from labor on these days, except as might have been
necessary in order to offer up the special sacrifices.
=The Sabbath and the new law of Deuteronomy.=--One of the kindly
changes which the new law of Deuteronomy introduced was to make the
Sabbath a rest day for slaves and all toilers. On the Sabbath "thou
shalt not do any work, thou, nor thy son, nor thy daughter, nor thy
manservant, nor thy maidservant, nor thine ox, nor thine ass, ... that
thy manservant and thy maidservant may rest as well as thou."
In Babylonia and other foreign lands faithful Jews were especially
careful to keep the Sabbath by resting from all their work. No one
else did so, and the custom marked them as Jews. When a Babylonian
would propose to buy a wagon load of wheat on the Sabbath the Jew
would say, "I cannot sell on that day; it is a Sabbath day to our
God." Boys and girls were not allowed to play with their Babylonian
playmates on the Sabbath. Such experiences helped them to remember
that they were Jews. They thought of it also as an act of respect to
Jehovah. It took the place of animal sacrifices. As the time went on
there grew up rules and regulations in regard to Sabbath-keeping which
became more and more strict and elaborate.
PRAYER AND PUBLIC WORSHIP
Another religious custom which can be practiced anywhere is prayer. It
must have been a great and happy discovery to many a homesick Jew when
he found that even though the temple at Jerusalem was far away, yet in
his own room "by the river Chebar" he could kneel, or even in the
street he could for a moment close his eyes and breathe out a prayer
to God and find in it fresh strength and hope and courage.
=The synagogue.=--The weekly Sabbath rest also made it possible for
the Jews to meet together on that day for prayer and worship together.
The reading circles which Isaiah had organized, and out of which
probably came the law-book Deuteronomy, were continued in Babylonia,
and the Sabbath morning, afternoon, or evening was a convenient time
of meeting. They would gather in some private house and study the law
and the writings of the prophets. Then they would pray. Those who were
the most learned would read and they and others would pray aloud.
By and by special buildings were set apart called synagogues. As time
went on these synagogue services rather than the services in the
temple, became the most important part of the Jewish religion. Our
morning and evening worship in the Christian Church grew out of the
synagogue service. It was the beginning of that worship of which Jesus
spoke when he said: The hour cometh when neither in this mountain, nor
in Jerusalem shall ye worship the Father.... But ... the true
worshipers shall worship the Father in spirit and in truth.
STUDY TOPICS
1. Read 2 Kings 25, or Daniel 1.
2. Mention some other temptations which must have come to the Jews, in
Babylon, besides the temptation to worship idols. Consider, for
example, their new experiences as traders.
3. What are some good ways in which we may be helped to be true to God
to-day when we are away from home.