Part 8 (1/2)
The Jewish captivity.--Jeremiah and the book of Chronicles.--Incursions of Nebuchadnezzar.--Denunciations of Jeremiah.--Predictions of Jeremiah.--Exasperation of the priests and people.--Defense of Jeremiah.--He is liberated.--Symbolic method of teaching.--The wooden yoke and the iron yoke.--The t.i.tle deeds of Jeremiah's estate.--The deeds deposited.--Baruch writes Jeremiah's prophecies.--He reads them to the people.--Baruch summoned before the council.--The roll sent to the king.--The roll destroyed.--Jeremiah attempts to leave the city.--The king sends for Jeremiah.--He is imprisoned.--Jeremiah cast into a dungeon.--The king orders him to be taken up.--Jerusalem besieged by the Babylonians.--Capture of the king.--Captivity of the Jews.--The prophet Daniel.--Cyrus takes possession of Babylon, and allows the Jews to return.--a.s.sembling of the Jews.--The number that returned.--Arrival of the caravan at Jerusalem.--Building the Temple.--Emotions of the old men.--Rejoicings of the young men.
The period of the invasion of Babylonia by Cyrus, and the taking of the city, was during the time while the Jews were in captivity there.
Cyrus was their deliverer. It results from this circ.u.mstance that the name of Cyrus is connected with sacred history more than that of any other great conqueror of ancient times.
It was a common custom in the early ages of the world for powerful sovereigns to take the people of a conquered country captive, and make them slaves. They employed them, to some extent, as personal household servants, but more generally as agricultural laborers, to till the lands.
An account of the captivity of the Jews in Babylon is given briefly in the closing chapters of the second book of Chronicles, though many of the attendant circ.u.mstances are more fully detailed in the book of Jeremiah. Jeremiah was a prophet who lived in the time of the captivity. Nebuchadnezzar, the king of Babylon, made repeated incursions into the land of Judea, sometimes carrying away the reigning monarch, sometimes deposing him and appointing another sovereign in his stead, sometimes a.s.sessing a tax or tribute upon the land, and sometimes plundering the city, and carrying away all the gold and silver that he could find. Thus the kings and the people were kept in a continual state of anxiety and terror for many years, exposed incessantly to the inroads of this nation of robbers and plunderers, that had, so unfortunately for them, found their way across their frontiers. King Zedekiah was the last of this oppressed and unhappy line of Jewish kings.
The prophet Jeremiah was accustomed to denounce the sins of the Jewish nation, by which these terrible calamities had been brought upon them, with great courage, and with an eloquence solemn and sublime. He declared that the miseries which the people suffered were the special judgments of Heaven, and he proclaimed repeatedly and openly, and in the most public places of the city, still heavier calamities which he said were impending. The people were troubled and distressed at these prophetic warnings, and some of them were deeply incensed against Jeremiah for uttering them. Finally, on one occasion, he took his stand in one of the public courts of the Temple, and, addressing the concourse of priests and people that were there, he declared that, unless the nation repented of their sins and turned to G.o.d, the whole city should be overwhelmed. Even the Temple itself, the sacred house of G.o.d, should be destroyed, and the very site abandoned.
The priests and the people who heard this denunciation were greatly exasperated. They seized Jeremiah, and brought him before a great judicial a.s.sembly for trial. The judges asked him why he uttered such predictions, declaring that by doing so he acted like an enemy to his country and a traitor, and that he deserved to die. The excitement was very great against him, and the populace could hardly be restrained from open violence. In the midst of this scene Jeremiah was calm and unmoved, and replied to their accusations as follows:
”Every thing which I have said against this city and this house, I have said by the direction of the Lord Jehovah. Instead of resenting it, and being angry with me for delivering my message, it becomes you to look at your sins, and repent of them, and forsake them. It may be that by so doing G.o.d will have mercy upon you, and will avert the calamities which otherwise will most certainly come. As for myself, here I am in your hands. Yon can deal with me just as you think best.
Yon can kill me if you will, but you may be a.s.sured that if you do so, you will bring the guilt and the consequences of shedding innocent blood upon yourselves and upon this city. I have said nothing and foretold nothing but by commandment of the Lord.”[C]
[Footnote C: Jeremiah, xxvi., 12-15.]
The speech produced, as might have been expected, a great division among the hearers. Some were more angry than ever, and were eager to put the prophet to death. Others defended him, and insisted that he should not die. The latter, for the time, prevailed. Jeremiah was set at liberty, and continued his earnest expostulations with the people on account of their sins, and his terrible annunciations of the impending ruin of the city just as before.
These unwelcome truths being so painful for the people to hear, other prophets soon began to appear to utter contrary predictions, for the sake, doubtless, of the popularity which they should themselves acquire by their promises of returning peace and prosperity. The name of one of these false prophets was Hananiah. On one occasion, Jeremiah, in order to present and enforce what he had to say more effectually on the minds of the people by means of a visible symbol, made a small wooden yoke, by divine direction, and placed it upon his neck, as a token of the bondage which his predictions were threatening. Hananiah took this yoke from his neck and broke it, saying that, as he had thus broken Jeremiah's wooden yoke, so G.o.d would break the yoke of Nebuchadnezzar from all nations within two years; and then, even those of the Jews who had already been taken captive to Babylon should return again in peace. Jeremiah replied that Hananiah's predictions were false, and that, though the wooden yoke was broken, G.o.d would make for Nebuchadnezzar a yoke of iron, with which he should bend the Jewish nation in a bondage more cruel than ever. Still, Jeremiah himself predicted that after seventy years from the time when the last great captivity should come, the Jews should all be restored again to their native land.
He expressed this certain restoration of the Jews, on one occasion, by a sort of symbol, by means of which he made a much stronger impression on the minds of the people than could have been done by simple words.
There was a piece of land in the country of Benjamin, one of the provinces of Judea, which belonged to the family of Jeremiah, and it was held in such a way that, by paying a certain sum of money, Jeremiah himself might possess it, the right of redemption being in him. Jeremiah was in prison at this time. His uncle's son came into the court of the prison, and proposed to him to purchase the land.
Jeremiah did so in the most public and formal manner. The t.i.tle deeds were drawn up and subscribed, witnesses were summoned, the money weighed and paid over, the whole transaction being regularly completed according to the forms and usages then common for the conveyance of landed property. When all was finished, Jeremiah gave the papers into the hands of his scribe, directing him to put them safely away and preserve them with care, for after a certain period the country of Judea would again be restored to the peaceable possession of the Jews, and such t.i.tles to land would possess once more their full and original value.
On one occasion, when Jeremiah's personal liberty was restricted so that he could not utter publicly, himself, his prophetical warnings, he employed Baruch, his scribe, to write them from his dictation, with a view of reading them to the people from some public and frequented part of the city. The prophecy thus dictated was inscribed upon a roll of parchment. Baruch waited, when he had completed the writing, until a favorable opportunity occurred for reading it, which was on the occasion of a great festival that was held at Jerusalem, and which brought the inhabitants of the land together from all parts of Judea.
On the day of the festival, Baruch took the roll in his hand, and stationed himself at a very public place, at the entrance of one of the great courts of the Temple; there, calling upon the people to hear him, he began to read. A great concourse gathered around him, and all listened to him with profound attention. One of the by-standers, however, went down immediately into the city, to the king's palace, and reported to the king's council, who were then a.s.sembled there, that a great concourse was convened in one of the courts of the Temple, and that Baruch was there reading to them a discourse or prophecy which had been written by Jeremiah. The members of the council sent a summons to Baruch to come immediately to them, and to bring his writing with him.
When Baruch arrived, they directed him to read what he had written.
Baruch accordingly read it. They asked him when and how that discourse was written. Baruch replied that he had written it, word by word, from the dictation of Jeremiah. The officers informed him that they should be obliged to report the circ.u.mstances to the king, and they counseled Baruch to go to Jeremiah and recommend to him to conceal himself, lest the king, in his anger, should do him some sudden and violent injury.[D]
[Footnote D: See the account of these transactions in the 36th chapter of Jeremiah.]
The officers then, leaving the roll in one of their own apartments, went to the king, and reported the facts to him. He sent one of his attendants, named Jehudi, to bring the roll. When it came, the king directed Jehudi to read it. Jehudi did so, standing by a fire which had been made in the apartment, for it was bitter cold.
After Jehudi had read a few pages from the roll, finding that it contained a repet.i.tion of the same denunciations and warnings by which the king had often been displeased before, he took a knife and began to cut the parchment into pieces, and to throw it on the fire. Some other persons who were standing by interfered, and earnestly begged the king not to allow the roll to be burned. But the king did not interfere. He permitted Jehudi to destroy the parchment altogether, and then sent officers to take Jeremiah and Baruch, and bring them to him but they were nowhere to be found.
The prophet, on one occasion, was reduced to extreme distress by the persecutions which his faithfulness, and the incessant urgency of his warnings and expostulations had brought upon him. It was at a time when the Chaldean armies had been driven away from Jerusalem for a short period by the Egyptians, as one vulture drives away another from its prey. Jeremiah determined to avail himself of the opportunity to go to the province of Benjamin, to visit his friends and family there.
He was intercepted, however, at one of the gates, on his way, and accused of a design to make his escape from the city, and go over to the Chaldeans. The prophet earnestly denied this charge. They paid no regard to his declarations, but sent him back to Jerusalem, to the officers of the king's government, who confined him in a house which they used as a prison.
After he had remained in this place of confinement for several days, the king sent and took him from it, and brought him to the palace. The king inquired whether he had any prophecy to utter from the Lord.
Jeremiah replied that the word of the Lord was, that the Chaldeans should certainly return again, and that Zedekiah himself should fall into their hands, and be carried captive to Babylon. While he thus persisted so strenuously in the declarations which he had made so often before, he demanded of the king that he should not be sent back again to the house of imprisonment from which he had been rescued. The king said he would not send him back, and he accordingly directed, instead, that he should be taken to the court of the public prison, where his confinement would be less rigorous, and there he was to be supplied daily with food, so long, as the king expressed it, as there should be any food remaining in the city.
But Jeremiah's enemies were not at rest. They came again, after a time, to the king, and represented to him that the prophet, by his gloomy and terrible predictions, discouraged and depressed the hearts of the people, and weakened their hands; that he ought, accordingly, to be regarded as a public enemy; and they begged the king to proceed decidedly against him. The king replied that he would give him into their hands, and they might do with him what they pleased.
There was a dungeon in the prison, the only access to which was from above. Prisoners were let down into it with ropes, and left there to die of hunger. The bottom of it was wet and miry, and the prophet, when let down into its gloomy depths, sank into the deep mire. Here he would soon have died of hunger and misery; but the king, feeling some misgivings in regard to what he had done, lest it might really be a true prophet of G.o.d that he had thus delivered into the hands of his enemies, inquired what the people had done with their prisoner; and when he learned that he had been thus, as it were, buried alive, he immediately sent officers with orders to take him out of the dungeon.