. The training of the Chosen people. rrays the sequences of eventsagainst itself, that the beginning of a sinful courseis like the opening of waters. On the other hand, thegravest penaltv of sin is the increasing disposition tosin—moral indifference and moral blindness. Chapter 41. The Evolution of Good 153 CHAPTER XLI. THE EVOLUTION OF GOOD. Jer. chs. 24, 29 ; Ezek. chs. 1-20 The company of ten thousand Hebrews, which madeup Nebuchadnezzars first deportation from Judah toBabylon (597 b. c.) comprised the choicest elementsof the Hebrew State. From these exiles came the no-ble religious idealis
. The training of the Chosen people. rrays the sequences of eventsagainst itself, that the beginning of a sinful courseis like the opening of waters. On the other hand, thegravest penaltv of sin is the increasing disposition tosin—moral indifference and moral blindness. Chapter 41. The Evolution of Good 153 CHAPTER XLI. THE EVOLUTION OF GOOD. Jer. chs. 24, 29 ; Ezek. chs. 1-20 The company of ten thousand Hebrews, which madeup Nebuchadnezzars first deportation from Judah toBabylon (597 b. c.) comprised the choicest elementsof the Hebrew State. From these exiles came the no-ble religious idealism and moral impulse that we asso-ciate with historic Judaism. There are some indications that the group of He-brews deported after the assassination of Gedaliah waspractically enslaved (Ezek. 34: 2j). If that was so, itwas due to the fact that Nebuchadnezzar must havebeen peculiarly exasperated by the murder of his lieu-tenant. The first group of exiles, which had been carriedto Babylon after the revolt of Jehoiakim, 597 b. a, en-. Ruins on the Site of Babylon. joyed virtual self-government in one of the most de-sirable provinces of the empire. They appear to haveadopted the counsel of Jeremiah (Jer. 29: 5-8), andto have set themselves to the development of their re-sources. Still, no pleasantness of material conditionscould obliterate their longing for their ancestral home—the land of the great promise of Jehovah (Pss. 42, 43,137), nor could it silence their restless inquiry for the 154 Old Testament History true interpretation of the disaster that had overtakenthe city of the Holy One of Israel and the impendingtotal loss of their place as a people among the nationsof the earth. We best appreciate the mission of the prophet Eze-kiel when we realize that the main part of his messageis addressed to the state of mind occasioned by this in-quiry. As soon as the exiles recovered consciousnessfrom the stunning effects of the blows dealt by Neb-uchadnezzar, they asked what do th
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