JEREMIAH AND HIS PROPHECIES

Jer. i. 1-v. 31

"Count me o'er earth's chosen heroes--they were souls that stood alone,

While the men they agonised for hurled the contumelious stone;

Stood serene, and down the future saw the golden beam incline

To the side of perfect justice, mastered by their faith divine,

By one man's plain truth to manhood and to God's supreme design."

                                                                                                     Lowell.

Truly Jeremiah was a prophet of evil. The king might have addressed him in the words with which Agamemnon reproaches Kalchas. 851

"Augur accursed! denouncing mischief still:

Prophet of plagues, for ever boding ill!

Still must that tongue some wounding message bring,

And still thy priestly pride provoke thy king."

Never was there a sadder man. 852 Like Phocion, he believed in the enemies of his country more than he believed in his own people. He saw "Too late" written upon everything. He saw himself all but universally execrated as a coward, as a traitor, as one who weakened the nerves and damped the courage of those who were fighting against fearful odds for their wives and children, the ashes of their fathers, their altars, and their hearths. It had become his fixed conviction that any prophets--and there were a multitude of them--who prophesied peace were false prophets, and ipso facto proved themselves conspirators against the true well-being of the land. 853 In point of fact, Jeremiah lived to witness the death-struggle of the idea of religion in its predominantly national character (vii. 8-16, vi. 8). "The continuity of the national faith refused to be bound up with the continuance of the nation. When the nation is dissolved into individual elements, the continuity and ultimate victory of the true faith depends on the relations of Jehovah to individual souls out of which the nation shall be bound up." 854

And now a sad misfortune happened to Jeremiah. His home was not at Jerusalem, but at Anathoth, though he had long been driven from his native village by the murderous plots of his own kindred, and of those who had been infuriated by his incessant prophecies of doom. When the Chaldæans retired from Jerusalem to encounter Pharaoh, he left the distressed city for the land of Benjamin, "to receive his portion from thence in the midst of the people"--apparently, for the sense is doubtful, to claim his dues of maintenance as a priest. But at the city gate he was arrested by Irijah, the son of Shelemiah, the captain of the watch, who charged him with the intention of deserting to the Chaldæans. Jeremiah pronounced the charge to be a lie; but Irijah took him before the princes, who hated him, and consigned him to dreary and dangerous imprisonment in the house of Jonathan the scribe. In the vaults of this "house of the pit" he continued many days. 855 The king sympathised with him: he would gladly have delivered him, if he could, from the rage of the princes; but he did not dare. 856

Meanwhile, the siege went on, and the people never forgot the anguish of despair with which they waited the reinvestiture of the city. Ever since that day it has been kept as a fast--the fast of Tebeth. Zedekiah, yearning for some advice, or comfort--if comfort were to be had--from the only man whom he really trusted, sent for Jeremiah to the palace, and asked him in despicable secrecy, "Is there any word from the Lord?" The answer was the old one: "Yes! Thou shalt be delivered into the hands of the King of Babylon." Jeremiah gave it without quailing, but seized the opportunity to ask on what plea he was imprisoned. Was he not a prophet? Had he not prophesied the return of the Chaldæan host? Where now were all the prophets who had prophesied peace? Would not the king at least save him from the detestable prison in which he was dying by inches?

The king heard his petition, and he was removed to a better prison in the court of the watch, where he received his daily piece of bread out of the bakers' street until all the bread in the city was spent.

For now utter famine came upon the wretched Jews, to add to the horrors and accidents of the siege. If we would know what that famine was in its appalling intensity, we must turn to the Book of Lamentations. Those elegies, so unutterably plaintive, may not be by the prophet himself, but only by his school; but they show us what was the frightful condition of the people of Jerusalem before and during the last six months of the siege. "The sword of the wilderness"--the roving and plundering Bedouin--made it impossible to get out of the city in any direction. Things were as dreadfully hopeless as they had been in Samaria when it was besieged by Benhadad. 857 Hunger and thirst reduce human nature to its most animal conditions. They obliterate the merest elements of morality. They make men like beasts, and reveal the ferocity which is never quite dead in any but the purest and loftiest souls. They arouse the least human instincts of the aboriginal animal. The day came when there was no more bread left in Jerusalem. 858 The fair and ruddy Nazarites, who had been purer than snow, whiter than milk, more ruddy than corals, lovely as sapphires, became like withered boughs, 859 and even their friends did not recognise them in those ghastly and emaciated figures which crept about the streets. The daughters of Zion, more cruel in their hunger than the very jackals, lost the instincts of pity and motherhood. Mothers and fathers devoured their own little unweaned children. 860 There was parricide as well as infanticide in the horrible houses. They seemed to plead that none could blame them, since the lives of many had become an intolerable anguish, and no man had bread for his little ones, and their tongues cleaved to the roof of their mouth. All that happened six centuries later, during the siege of Jerusalem by Titus, happened now. Then Martha the daughter of Nicodemus ben-Gorion, once a lady of enormous wealth, was seen picking the grains of corn from the offal of the streets; now the women who had fed delicately and been brought up in scarlet were seen sitting desolate on heaps of dung. 861 And Jehovah did not raise His hand to save His guilty and dying people. It was too late!

And as is always the case in such extremities, there were men who stood defiant and selfish amid the universal misery. Murder, oppression, and luxury continued to prevail. The godless nobles did not intermit the building of their luxurious houses, asserting to themselves and others that, after all, the final catastrophe was not near at hand. The sudden death of one of them--Pelatiah, the son of Benaiah--while Ezekiel was prophesying, terrified the prophet so much that he flung himself on his face and cried with a loud voice, "Ah, Lord God! wilt Thou make a full end of the remnant of Israel?" But on the others this death by the visitation of God seems to have produced no effect; and the glory of God left the city, borne away upon its cherubim-chariot. 862

Even under the stress of these dreadful circumstances the Jews held out with that desperate tenacity which has often been shown by nations fighting behind strong walls for their very existence, but by no nation more decidedly than by the Jews. And if the rebel-party, and the lying prophets who had brought the city to this pass, still entertained any hopes either of a diversion caused by Pharaoh Hophrah, or of some miraculous deliverance such as that which had saved the city from Sennacherib years earlier, it is not unnatural that they should have regarded Jeremiah with positive fury. For he still continued to prophesy the captivity. What specially angered them was his message to the people that all who remained in Jerusalem should die by the sword, the famine, and the pestilence, but that those who deserted to the Chaldæans should live. It was on the ground of his having said this that they had imprisoned him as a deserter; and when Pashur and his son Gedaliah heard that he was still saying this, they and the other princes entreated Zedekiah to put him to death as a pernicious traitor, who weakened the hands of the patriot soldiers. Jeremiah was not guilty of the lack of patriotism with which they charged him. The day of independence had passed for ever, and Babylon, not Egypt, was the appointed suzerain. The counselling of submission--as many a victorious chieftain has been forced at last to counsel it, from the days of Hannibal to those of Thiers--is often the true and the only possible patriotism in doomed and decadent nations. Zedekiah timidly abandoned the prophet to the rage of his enemies; but being afraid to murder him openly as Urijah had been murdered, they flung him into a well in the dungeon of Malchiah, the king's son. Into the mire of this pit he sank up to the arms, and there they purposely left him to starve and rot. 863 But if no Israelite pitied him, his condition moved the compassion of Ebed-Melech, an Ethiopian, one of the king's eunuch-chamberlains. He hurried to the king in a storm of pity and indignation. He found him sitting, as a king should do, at the post of danger in the gate of Benjamin; for Zedekiah was not a physical, though he was a moral, coward. Ebed-Melech told the king that Jeremiah was dying of starvation, and Zedekiah bade him take three 864 men with him and rescue the dying man. The faithful Ethiopian hurried to a cellar under the treasury, took with him some old, worn fragments of robes, and, letting them down by cords, called to Jeremiah to put them under his arm-pits. He did so, and they drew him up into the light of day, though he still remained in prison.

It seems to have been at this time that, in spite of his grim vaticination of immediate retribution, Jeremiah showed his serene confidence in the ultimate future by accepting the proposal of his cousin Hanameel to buy some of the paternal fields at Anathoth, though at that very moment they were in the hands of the Chaldæans. Such an act publicly performed must have caused some consolation to the besieged, just as did the courage of the Roman senator who gave a good price for the estate outside the walls of Rome on which Hannibal was actually encamped.

Then Zedekiah once more secretly sent for him, and implored him to tell the unvarnished truth. "If I do," said the prophet, "will you not kill me? and will you in any case hearken to me?" Zedekiah swore not to betray him to his enemies; and Jeremiah told him that, even at that eleventh hour, if he would go out and make submission to the Babylonians, the city should not be burnt, and he should save the lives of himself and of his family. Zedekiah believed him, but pleaded that he was afraid of the mockery of the deserters to whom he might be delivered. Jeremiah assured him that he should not be so delivered, and that, if he refused to obey, nothing remained for the city, and for him and his wives and children, but final ruin. The king was too weak to follow what he must now have felt to be the last chance which God had opened out for him. He could only "attain to half-believe." He entrusted the result to chance, with miserable vacillation of purpose; and the door of hope was closed upon him. His one desire was to conceal the interview; and if it came to the ears of the princes--of whom he was shamefully afraid--he begged Jeremiah to say that he had only entreated the king not to send him back to die in Jonathan's prison.

As he had suspected, it became known that Jeremiah had been summoned to an interview with the king. They questioned the prophet in prison. He told them the story which the king had suggested to him, and the truth remained undiscovered. For this deflection from exact truth it is tolerably certain that, in the state of men's consciences upon the subject of veracity in those days, the prophet's moral sense did not for a moment reproach him. He remained in his prison, guarded probably by the faithful Ebed-Melech, until Jerusalem was taken.

Let us pity the dreadful plight of Zedekiah, aggravated as it was by his weak temperament. "He stands at the head of a people determined to defend itself, but is himself without either hope or courage." 865

[851] Homer, Iliad, i. 106-109.

[852] But it must not be forgotten that Jer. xxxi. 1-34 is so hopeful that it has been called "the Gospel before Christ."

[853] Jer. vi. 14, viii. 11; Ezek. xiii. 10.

[854] W. R. Smith, "Prophets" (Enc. Brit.).

[855] Jer. xxxvii, 11-15.

[856] Jer xxxviii. 5. The Jewish aristocracy consisted, says Grätz, of three classes: the benî hammelech, or "king's sons"--i.e., princes of the blood-royal; the roshî aboth, "heads of the fathers," or zekenîm, "elders"; and the abhodî hammelech, "king's servants," or "courtiers" (ii. 446).

[857] Lam. v. 4.

[858] Jer. xxxvii. 21, xxxviii. 9, lii. 6.

[859] Lam. iv. 7, 8.

[860] Lam. iv. 10, ii. 20; Ezek. v. 10; Baruch ii. 3.

[861] Lam. iv. 5. See Stanley, Lectures, ii. 470.

[862] Ezek. xi. 22.

[863] This may possibly be alluded to in Psalm lxix. 2.

[864] Jer. xxxviii. 10, A.V., "thirty."

[865] Van Oort, iv. 52.