The events that led to the Babylonian Exile were wars that cried out power and control. The historical ramifications are the captivity of a people who for the first time in their history were separated. This paper will demonstrate that what defines the Jewish people to this day is their unity as one, strengthened by their faith and oppression. Though separated for the first time in their history, their temple destroyed, this people strong in faith rebuilt their temple and are recognized as one by the world.
In the second quarter of the seventh century the Assyrian empire had reached its greatest dimensions.[1] Assyria had enemies within and outside her empire and a serious threat lay in various Indo-Aryan people who were pressing upon the northern frontier (ibid. p 313). In 652, a rebellion broke out in Babylon. At the same time, Arab tribes of the Syrian desert overran Assyrian vassal states in eastern Palestine and Syria, from Edom and Moab, northbound to the area of Zobah. In 648, Babylon was taken, after a two year siege. In Oct 626, Nabopolassar (626-605) the Chaldean prince who led the Babylonians, defeated the Assyrians outside the Babylonian empire and took the throne there a month later (ibid. p 315). In 612, the Babylonians and the Medes “brought Assyria to the ground” (ibid, 324). Pagan practices returned and the public morality descended. Prophets who tried to alter this practice were harassed, persecuted or killed. In the end of 604, the Babylonian army in the Philistine plain took and destroyed Ashkelon deporting leading elements of its population to Babylon. In Dec 598, the Babylonian army marched and within three months the city surrendered. The king, the queen mother, the high officials and leading citizens were taken to Babylon. Within ten years, the kingdom of Judah ended (ibid. 327). In 597, Judah experienced humiliation such as she had never experienced before. Yahweh’s temple was looted of its treasures, and the legitimate Davidide was removed from his throne and taken captive to a faraway land (ibid. p 332). Though the temple was burned to the ground it remained a holy spot to which pilgrims continued to journey and to offer sacrifice among the blackened ruins (ibid. p 344).
The actual number of people deported is unknown (ibid. 328). In 595/4 there was a rebellion in Babylon presumed to be deported Jews, prompted by their prophets’ promises of a speedy release. The Jews living in Babylon represented the best of their country’s political, ecclesiastical and intellectual leadership which is why they were selected for deportation. There had been three deportations, 597, 587 and 582 consisting of 4,600 Jews. These numbers perhaps consist of the males only and actual numbers may be increased three or four times that figure. There has been an estimate of over 20,000 Jews deported. These exiles would shape Israel’s future, giving faith her new direction and providing the impulse for the ultimate restoration of the Jewish community in Palestine (ibid. p 345). Aside from those Jews forcibly removed to Babylon, others voluntarily left their homeland to seek safety. A considerable amount went to Egypt (ibid, 346). It is presumed that thousands also died in battle or of starvation and disease (cf. Lam. 2:11f., 19-21; 4:f.). There were also those who were executed (ibid. p 344).
Israel began to be scattered among the nations. There would be no full return to the patterns of her past (ibid. p 347). Their faith was also threatened as state and national theology collapsed under the control of a pagan power. But Israel’s faith met “an astounding tenacity and vitality” (ibid. pp 348-349). During the exile, the records and traditions of the past were preserved where both the recollection of Yahweh’s past deeds towards his people held hope for the future. The exiles felt their present status was provisional rather than a true resettlement. Their prophets continued to assure them that Yahweh’s objective was the ultimate restoration of his people in the promised land (ibid, p 350). Hopes were probably raised by the extreme instability of the Babylonian Empire which was short-lived (ibid, p 351). Just before this happened, a voice of a great prophet, whose name is unknown but is referred to as the Second Isaiah provided comfort to his “beaten people” (ibid. p 355). Second Isaiah had heard (c. 40:1-11) celestial heralds announcing Yahweh’s decision that the penance of Israel had been accepted and that Yahweh would soon gather his flock and lead them home. The prophet assured his people that Yahweh was in control of history (ibid. p 355). This prophet, adapted Israel’s faith to the horizons of world history, and offered the explanation of her sufferings (ibid. p 359). In Oct 539, Babylon was taken over. A few weeks later Cyrus entered the city in triumph. Babylon was not harmed. Persian soldiers were ordered to respect the religions of the population and to refrain from terrorizing them (ibid. p 360). Cyrus issued a decree ordering the restoration of the Jewish community and cult in Palestine. The decree also provided that the Temple be rebuilt and funded by the royal treasury and Cyrus permitted Jews to return to their homeland if they so desired (ibid. p 361).
The Jews have a history of persecution, oppression and suffering. This history is what defines them as special to God. Their strong faith in God is what unites these people wherever they may live. Their beloved temple, destroyed but rebuilt is the home where they wait for God to return to them. And temple or not, it will always remain their holy ground. Though tempted by other gods and culture, these people remained true to themselves and to God. It is this strong determination and wisdom that their history reflects that makes the Jew what he and she is, God’s special child. Though the Jews have been scattered throughout the world,
they remain connected and strong as one people.
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