The Makers and Teachers of Judaism | Page 7

feeling and is closely parallel in thought to such psalms as 42 and 137.
Chapter 3
is a poetic monologue describing the fate and voicing the contrition of the righteous within the Judean community.
Chapter 5
, on the contrary, is in the three-beat measure and lacks the acrostic structure of the preceding chapters. Its style and point of view are so different from those of the preceding chapters that it must be the work of another author, who probably lived in the Persian period.
IV. Its Real Character. The purpose of the book of Lamentations was evidently, (1) to give appropriate expression to the feelings of the Jews who survived the destruction of Jerusalem, 586 B.C.; (2) to drive home the great lessons taught by their past history, and thus to arouse true repentance; and (3) to kindle in turn hopes regarding their future. Through them Jeremiah and Ezekiel live and speak again, but from the point of view of the people. These tragic poems also throw contemporary light upon the horrors of the final siege and capture of Jerusalem and upon the fate of those who survived.
V. Numbers and Fortunes of the Jews Who Remained in Palestine. The Jews actually carried into captivity constituted only a small part of the total population of Judah (cf. Section XC:ii). The peasants and the inhabitants of the towns outside Jerusalem remained undisturbed, except as some of them were doubtless drafted into the army which under Zedekiah undertook to defend Jerusalem against the Chaldeans. From the later record of Nehemiah's work the names of many of these towns can be determined. In the north were Jericho, Geba, Mizpah, Anathoth, and Kirjath-jearim; in the centre, Netophah and Bethlehem; and in the south Tekoa, Keilah, and Bethzur. The lot of these, who are later known as the people of the land, was pitiable indeed. There are many references in Lamentations and Ezekiel to the persecutions to which they were subjected by their malignant foes, the Moabites and Ammonites on the east and the Philistines on the west. Even more cruel and aggressive were the Edomites, who had suffered many wrongs at the hands of the Hebrews. It was probably about this time that this half-nomadic people began to be driven northward by the advance of the Nabateans, an Arab people who came from the south. Dislodged from their homes, the Edomites took advantage of the weakness of the Jews and seized southern Judah, including the ancient capital Hebron. The doom which Ezekiel pronounces upon the Edomites in 25[12] is because of the revenge that they wreaked upon the Jews at this time. It is significant that Ezekiel's sermons in the period immediately following the fall of Jerusalem contain dire predictions of divine vengeance upon all these foes. After the overthrow of Gedaliah's kingdom, the Jews who remained in Palestine appear to have been left wholly without defences or defenders. Ezekiel, in 33:23-29, speaks of those who inhabit the waste places in the land of Israel, who live in the strongholds and the caves. Some of them appear to have turned robbers. Foreign settlers came in from every side and in time intermarried with the natives and led them into idolatry. Ezekiel sternly condemns their immorality and apostasy.
From the references in Jeremiah 41:5 and Ezra 3:3 it is clear that even during this reign of terror many of the people continued to offer sacrifices to Jehovah at the great altar cut in native rock which stood before the ruins of their temple in Jerusalem. Priests were also doubtless found in the land to conduct these services. The ancient feasts, however, with their joyous merrymaking and the resulting sense of divine favor, were no longer observed. Instead, the people celebrated in sackcloth and ashes the fasts commemorating the successive stages in the destruction of their city (Zech. 7:3-7). While their lot was pitiable and their character seemingly unpromising, these people of the land were important factors in the re-establishment of the Judean community.
VI. Fortunes of the Jews in Egypt. The narrative in Jeremiah states definitely that the large proportion of those who had rallied about Gedaliah after his death found a temporary asylum on the eastern borders of Egypt. Here they were beyond the reach of Chaldean armies and within the territory of the one nation which offered a friendly asylum to the Jewish refugees. Most of this later group of exiles settled at the towns of Tahpanhes and Migdol. The latter means tower and is probably to be identified with an eastern outpost, the chief station on the great highway which ran along the southeastern shore of the Mediterranean directly to Palestine and Syria.
The excavations of the Egypt Exploration Fund at Tahpanhes, which was the Daphnae of Herodotus, has thrown much light upon the home of this Jewish community. The