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IX.

THE DROUGHT AND ITS MORAL IMPLICATIONS.

Jeremiah xiv., xv. (xvii.?).

Various opinions have been expressed about the division of these chapters. They have been cut up into short sections, supposed to be more or less independent of each other;⁵⁷⁵⁷   Hitzig: (1) xiv. 1-9, 19-22: "Lament and Prayer on occasion of a Drought." (2) xiv. 10-18. "Oracle against the false Prophets and the misguided People" (Hitzig mistakes the import of the phrase כן אהבו לנוע, "Thus have they loved to wander," ver. 10; supposing that the "thus" refers to xiii. 27, and that xiv. 1-9 is misplaced). (3) xv. 1-9. "The incorrigible People will be punished mercilessly." Hitzig thinks C. B. Michaelis wrong in asserting close connexion with the end of the preceding chapter, because the intercession, vv. 2-9, does not agree with the prohibition, xiv. 11; and because xiv. 19-22, merely prays for cessation of the Drought; while the rejection of "the hypothetical intercession," xv. 1, delivers the people over to all the horrors which follow in the train of war. xv. 1-9 may originally have followed xiv. 18. But this is far from cogent reasoning. There is nothing surprising in the renewal of the prophet's intercession, except on a theory of strictly verbal inspiration; and xv. 1 sqq. in refusing deliverance from the Drought, or rather in answer to the prayer imploring it, announces further and worse evils to follow. (4) "Complaint of the Seer against Iahvah, and Soothing of his Dejection," xv. 10-21. Hitzig thinks internal evidence here points to the fourth year of Jehoiakim; and that xvii. 1-4 originally preceded this section, especially as ch. xvi. connects closely with xv. 9. (5) xvi. 1-20. "Prediction of an imminent general Judgment by Plague and Captivity." Written immediately after xv. 1-9, and falls with that in the short reign of Jehoiachin. (6) xvii. 1-4. "Judah's unforgotten Guilt will be punished by Captivity." Wanting in LXX. (as early as Jerome), but contains original of xv. 13, 14, and must therefore be genuine. Belongs 602 b.c., year of Jehoiakim's revolt. (7) xvii. 5-18. "The Vindication of Trust in God on Despisers and Believers. Prayer for its Vindication." Date immediately after death of Jehoiakim. (8) 19-27. "Warning to keep the Sabbath." Time of Jehoiachin. and they have been regarded as constituting a well-organized whole, at least so far as the eighteenth verse of chap. xvii. The truth may lie between these extremes. Chapters xiv., xv. certainly hang together; for in them the prophet represents himself as twice interceding with Iahvah on behalf of the people, and twice receiving a refusal of his petition (xiv. 1-xv. 4), the latter reply being sterner and more decisive than the first. The occasion was a long period of drought, involving much privation for man and beast. The connexion between the parts of this first portion of the discourse is clear enough. The prophet prays for his people, and God answers that He has rejected them, and that intercession is futile. Thereupon, Jeremiah throws the blame of the national sins upon the false prophets; and the answer is that both the people and301 their false guides will perish. The prophet then soliloquises upon his own hard fate as a herald of evil tidings, and receives directions for his own personal guidance in this crisis of affairs (xv. 10-xvi. 9). There is a pause but no real break at the end of chap. xv. The next chapter resumes the subject of directions personally affecting the prophet himself; and the discourse is then continuous so far as xvii. 18, although, naturally enough, it is broken here and there by pauses of considerable duration, marking transitions of thought, and progress in the argument.

The heading of the entire piece is marked in the302 original by a peculiar inversion of terms, which meets us again, chap. xlvi. 1, xlvii. 1, xlix. 34, but which, in spite of this recurrence, wears a rather suspicious look. We might render it thus: "What fell as a word of Iahvah to Jeremiah, on account of the droughts" (the plural is intensive, or it signifies the long continuance of the trouble—as if one rainless period followed upon another). Whether or not the singular order of the words be authentic, the recurrence at chap. xvii. 8 of the remarkable term for "drought" (Heb. bacc̰óreth of which bac̰c̰aróth here is plur.) favours the view that that chapter is an integral portion of the present discourse. The exordium (xiv. 1-9) is a poetical sketch of the miseries of man and beast, closing with a beautiful prayer. It has been said that this is not "a word of Iahvah to Jeremiah," but rather the reverse. If we stick to the letter, this no doubt is the case; but, as we have seen in former discourses, the phrase "Iahvah's word" meant in prophetic use very much more than a direct message from God, or a prediction uttered at the Divine instigation. Here, as elsewhere, the prophet evidently regards the course of his own religious reflexion as guided by Him who "fashioneth the hearts of men," and "knoweth their thoughts long before;" and if the question had suggested itself, he would certainly have referred his own poetic powers—the tenderness of his pity, the vividness of his apprehension, the force of his passion,—to the inspiration of the Lord who had called and consecrated him from the birth, to speak in His Name.

There lies at the heart of many of us a feeling, which has lurked there, more or less without our cognisance, ever since the childish days when the Old Testament was read at the mother's knee, and explained and303 understood in a manner proportioned to the faculties of childhood. When we hear the phrase "The Lord spake," we instinctively think, if we think at all, of an actual voice knocking sensibly at the door of the outward ear. It was not so; nor did the sacred writer mean it so. A knowledge of Hebrew idiom—the modes of expression usual and possible in that ancient speech—assures us that this statement, so startlingly direct in its unadorned simplicity, was the accepted mode of conveying a meaning which we, in our more complex and artificial idioms, would convey by the use of a multitude of words, in terms far more abstract, in language destitute of all that colour of life and reality which stamps the idiom of the Bible. It is as though the Divine lay farther off from us moderns; as though the marvellous progress of all that new knowledge of the measureless magnitude of the world, of the power and complexity of its machinery, of the surpassing subtlety and the matchless perfection of its laws and processes, had become an impassable barrier, at least an impenetrable veil, between our minds and God. We have lost the sense of His nearness, of His immediacy, so to speak; because we have gained, and are ever intensifying, a sense of the nearness of the world with which He environs us. Hence, when we speak of Him, we naturally cast about either for poetical phrases and figures, which must always be more or less vague and undefined, or for highly abstract expressions, which may suggest scientific exactness, but are, in truth, scholastic formulæ, dry as the dust of the desert, untouched by the breath of life; and even if they affirm a Person, destitute of all those living characters by which we instinctively and without effort recognise Personality. We make only a conventional use of the304 language of the sacred writers, of the prophets and prophetic historians, of the psalmists, and the legalists of the Old Testament; the language which is the native expression of a peculiar intensity of religious faith, realizing the Unseen as the Actual and, in truth, the only Real.

How beautiful both plaint and prayer! The simple description of the effects of the drought is as lifelike305 and impressive as a good picture. The whole country is stricken; the city-gates, the place of common resort, where the citizens meet for business and for conversation, are gloomy with knots of mourners robed in black from head to foot, or, as the Hebrew may also imply, sitting on the ground, in the garb and posture of desolation (Lam. ii. 10, iii. 28). The magnates of Jerusalem send out their retainers to find water; and we see them returning with empty vessels, their heads muffled in their cloaks, in sign of grief at the failure of their errand (cf. 1 Kings xviii. 5, 6). The parched ground everywhere gapes with fissures;⁵⁸⁵⁸   The Heb. verb חַתָּה "is broken" may probably have this meaning. "Dismayed" is not nearly so suitable, though it is the usual meaning of the term. Cf. Isa. vii. 8. the yeomen go about with covered heads in deepest dejection. The distress is universal, and affects not man only, but the brute creation. Even the gentle hind, that proverb of maternal tenderness, is driven by sorest need to forsake the fruit of her hard travail; her starved dugs are dry, and she flies from her helpless offspring. The wild asses of the desert, fleet, beautiful and keen-eyed creatures, scan the withered landscape from the naked cliffs, and snuff the wind, like jackals scenting prey; but neither sight nor smell suggests relief. There is no moisture in the air, no glimpse of pasture in the wide sultry land.

The prayer is a humble confession of sin, an unreserved admission that the woes of man evince the righteousness of God. Unlike certain modern poets, who bewail the sorrows of the world as the mere infliction of a harsh and arbitrary and inevitable Destiny, Jeremiah makes no doubt that human sufferings are due306 to the working of Divine justice. "Our sins have answered against our pleas at Thy judgment seat; our relapses are many; against Thee have we trespassed," against Thee, the sovereign Disposer of events, the Source of all that happens and all that is. If this be so, what plea is left? None, but that appeal to the Name of Iahvah, with which the prayer begins and ends. "Act for Thine own Name sake."... "Thy Name upon us hath been called." Act for Thine own honour, that is, for the honour of Mercy, Compassion, Truth, Goodness; which Thou hast revealed Thyself to be, and which are parts of Thy glorious Name (Ex. xxxiv. 6). Pity the wretched, and pardon the guilty; for so will Thy glory increase amongst men; so will man learn that the relentings of love are diviner affections than the ruthlessness of wrath and the cravings of vengeance.

There is also a touching appeal to the past. The very name by which Israel was sometimes designated as "the people of Iahvah," just as Moab was known by the name of its god as "the people of Chemosh" (Num. xxi. 29), is alleged as proof that the nation has an interest in the compassion of Him whose name it bears; and it is implied that, since the world knows Israel as Iahvah's people, it will not be for Iahvah's honour that this people should be suffered to perish in their sins. Israel had thus, from the outset of its history, been associated and identified with Iahvah; however ill the true nature of the tie has been understood, however unworthily the relation has been conceived by the popular mind, however little the obligations involved in the call of their fathers have been recognised and appreciated. God must be true, though man be false. There is no weakness, no caprice, no307 vacillation in God. In bygone "times of trouble" the "Hope of Israel" had saved Israel over and over again; it was a truth admitted by all—even by the prophet's enemies. Surely then He will save His people once again, and vindicate His Name of Saviour. Surely He who has dwelt in their midst so many changeful centuries, will not now behold their trouble with the lukewarm feeling of an alien dwelling amongst them for a time, but unconnected with them by ties of blood and kin and common country; or with the indifference of the traveller who is but coldly affected by the calamities of a place where he has only lodged one night. Surely the entire past shews that it would be utterly inconsistent for Iahvah to appear now as a man so buried in sleep that He cannot be roused to save His friends from imminent destruction (cf. 1 Kings xviii. 27) (St. Mark iv. 38). He who had borne Israel and carried him as a tender nurseling all the days of old (Isa. lxiii. 9) could hardly without changing His own unchangeable Name, His character and purposes, cast down His people and forsake them at last.

Such is the drift of the prophet's first prayer. To this apparently unanswerable argument his religious meditation upon the present distress has brought him. But presently the thought returns with added force, with a sense of utmost certitude, with a conviction that it is Iahvah's Word, that the people have wrought out their own affliction, that misery is the hire of sin.

It has been supposed that this whole section is misplaced, and that it would properly follow the close of chap. xiii. The supposition is due to a misapprehension of the force of the pregnant particle which introduces the reply of Iahvah to the prophet's intercession. "Even so have they loved to wander;" even so, as is naturally implied by the severity of the punishment of which thou complainest. The dearth is prolonged; the distress is widespread and grievous. So prolonged, so grievous, so universal, has been their rebellion against Me. The penalty corresponds to the offence. It is really "their own evil" that is being poured out upon their guilty heads (ver. 16; cf. iv. 18). Iahvah cannot accept them in their sin; the long drought is a token that their guilt is before His mind, unrepented, unatoned. Neither the supplications of another, nor their own fasts and sacrifices, avail to avert the visitation. So long as the disposition of the heart remains unaltered; so long as man hates, not his darling sins, but the penalties they entail, it is idle to seek to propitiate Heaven by such means as these. And not only so. The droughts are but a foretaste of worse evils to come; by the sword, the famine, and the plague will I consume them. The condition is understood, If they repent and amend not. This is implied by the prophet's seeking to palliate the national guilt, as he proceeds to do, by the suggestion that the people are310 more sinned against than sinning, deluded as they are by false prophets; as also by the renewal of his intercession (ver. 19). Had he been aware in his inmost heart that an irreversible sentence had gone forth against his people, would he have been likely to think either excuses or intercessions availing? Indeed, however absolute the threats of the prophetic preachers may sound, they must, as a rule, be qualified by this limitation, which, whether expressed or not, is inseparable from the object of their discourses, which was the moral amendment of those who heard them.

Of the "false," that is, the common run of prophets, who were in league with the venal priesthood of the time, and no less worldly and self-seeking than their allies, we note that, as usual, they foretell what the people wishes to hear; "Peace (Prosperity), and Permanence," is the burden of their oracles. They knew that invectives against prevailing vices, and denunciations of national follies, and forecasts of approaching ruin, were unlikely means of winning popularity and a substantial harvest of offerings. At the same time, like other false teachers, they knew how to veil their errors under the mask of truth; or rather, they were themselves deluded by their own greed, and blinded by their covetousness to the plain teaching of events. They might base their doctrine of "Peace and Permanence in this place!" upon those utterances of the great Isaiah, which had been so signally verified in the lifetime of the seer himself; but their keen pursuit of selfish ends, their moral degradation, caused them to shut their eyes to everything else in his teachings, and, like his contemporaries, they "regarded not the work of Iahvah, nor the operation of His hand." Jeremiah accuses them of "lying visions;" visions, as he explains,311 which were the outcome of magical ceremonies, by aid of which, perhaps, they partially deluded themselves, before deluding others, but which were, none the less, "things of nought," devoid of all substance, and mere fictions of a deceitful and self-deceiving mind (ver. 14). He expressly declares that they have no mission; in other words, their action is not due to the overpowering sense of a higher call, but is inspired by purely ulterior considerations of worldly gain and policy. They prophesy to order; to the order of man, not of God. If they visit the country districts, it is with no spiritual end in view; priest and prophet alike make a trade of their sacred profession, and, immersed in their sordid pursuits, have no eye for truth, and no perception of the dangers hovering over their country. Their misconduct and misdirection of affairs are certain to bring destruction upon themselves and upon those whom they mislead. War and its attendant famine will devour them all.

But the day of grace being past, nothing is left for the prophet himself but to bewail the ruin of his people (ver. 17). He will betake himself to weeping, since praying and preaching are vain. The words which announce this resolve may portray a sorrowful experience, or they may depict the future as though it were already present (vv. 17, 18). The latter interpretation would suit ver. 17, but hardly the following verse, with its references to "going forth into the field," and "entering into the city." The way in which these specific actions are mentioned seems to imply some present or recent calamity; and there is apparently no reason why we may not suppose that the passage was written at the disastrous close of the reign of Josiah, in the troublous interval of three312 months, when Jehoahaz was nominal king in Jerusalem, but the Egyptian arms were probably ravaging the country, and striking terror into the hearts of the people. In such a time of confusion and bloodshed, tillage would be neglected, and famine would naturally follow; and these evils would be greatly aggravated by drought. The only other period which suits is the beginning of the reign of Jehoiakim;⁶⁰⁶⁰   So Dathe, Naegelsbach. but the former seems rather to be indicated by chap. xv. 6-9.

Heartbroken at the sight of the miseries of his country, the prophet once more approaches the eternal throne. His despairing mood is not so deep and dark as to drown his faith in God. He refuses to believe the utter rejection of Judah, the revocation of the covenant. (The measure is Pentameter).

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To all this the Divine answer is stern and decisive. And Iahvah said unto me: If Moses and Samuel were to stand (pleading) before Me, My mind would not be towards this people: send them away from before Me (dismiss them from My Presence), that they may go forth! After ages remembered Jeremiah as a mighty intercessor, and the brave Maccabeus could see him in his dream as a grey-haired man "exceeding glorious" and "of a wonderful and excellent majesty," who "prayed much for the people and for the holy city" (2 Macc. xv. 14). And the beauty of the prayers which lie like scattered pearls of faith and love among the prophet's soliloquies is evident at a glance. But here Jeremiah himself is conscious that his prayers are unavailing; and that the office to which God has called him is rather that of pronouncing judgment than of interceding for mercy. Even a Moses or a Samuel, the mighty intercessors of the old heroic times, whose pleadings had been irresistible with God, would now plead in vain (Ex. xvii. 11 sqq., xxxii. 11 sqq.; Num. xiv. 13 sqq. for Moses; 1 Sam. vii. 9 sqq., xii. 16 sqq.; Ps. xcix. 6; Ecclus. xlvi. 16 sqq. for Samuel). The day of grace has gone, and the day of doom is come. His sad function is to "send them away" or "let them go" from Iahvah's Presence; to pronounce the decree of their banishment from the holy land where His temple is, and where they have been wont to "see His face." The main part of his commission was "to root out, and to pull down, and to destroy, and to overthrow" (i. 10). And if they say unto thee, Whither are we to go forth? Thou shalt say unto them, thus hath Iahvah said: They that belong to the Death (i.e. the Plague; as the Black Death was spoken of in medieval Europe) to death; and they that belong to314 the Sword, to the sword; and they that belong to the Famine, to famine; and they that belong to Captivity, to captivity! The people were to "go forth" out of their own land, which was, as it were, the Presence-chamber of Iahvah, just as they had at the outset of their history gone forth out of Egypt, to take possession of it. The words convey a sentence of exile, though they do not indicate the place of banishment. The menace of woe is as general in its terms as that lurid passage of the Book of the Law upon which it appears to be founded (Deut. xxviii. 21-26). The time for the accomplishment of those terrible threatenings "is nigh, even at the doors." On the other hand, Ezekiel's "four sore judgments" (Ezek. xiv. 21) were suggested by this passage of Jeremiah.

The prophet avoids naming the actual destination of the captive people, because captivity is only one element in their punishment. The horrors of war—sieges and slaughters and pestilence and famine—must come first. In what follows, the intensity of these horrors is realized in a single touch. The slain are left unburied, a prey to the birds and beasts. The elaborate care of the ancients in the provision of honourable resting places for the dead is a measure of the extremity thus indicated. In accordance with the feeling of his age, the prophet ranks the dogs and vultures and hyenas that drag and disfigure and devour the corpses of the slain, as three "kinds" of evil equally appalling with the sword that slays. The same feeling led our Spenser to write:

And the destruction of Moab is decreed by the earlier prophet Amos, "because he burned the bones of315 the king of Edom into lime," thus violating a law universally recognised as binding upon the conscience of nations (Amos ii. 1). Cf. also Gen. xxiii.

Thus death itself was not to be a sufficient expiation for the inveterate guilt of the nation. Judgment was to pursue them even after death. But the prophet's vision does not penetrate beyond this present scene. With the visible world, so far as he is aware, the punishment terminates. He gives no hint here, nor elsewhere, of any further penalties awaiting individual sinners in the unseen world. The scope of his prophecy indeed is almost purely national, and limited to the present life. It is one of the recognised conditions of Old Testament religious thought.

And the ruin of the people is the retribution reserved for what Manasseh did in Jerusalem. To the prophet, as to the author of the book of Kings, who wrote doubtless under the influence of his words, the guilt contracted by Judah under that wicked king was unpardonable. But it would convey a false impression if we left the matter here; for the whole course of his after-preaching—his exhortations and promises, as well as his threats—prove that Jeremiah did not suppose that the nation could not be saved by genuine repentance and permanent amendment. What he intends rather to affirm is that the sins of the fathers will be visited upon children, who are partakers of their sins. It is the doctrine of St. Matt. xxiii. 29 sqq.; a doctrine which is not merely a theological opinion, but a matter of historical observation.

And I will set over them four kinds—It is an oracle of Iahvah—the sword to slay, and the dogs to hale, and the fowls of the air, and the beasts of the earth, to devour and to destroy. And I will make them a sport316 for all the realms of earth; on account of Manasseh ben Hezekiah king of Judah, for what he did in Jerusalem.

Jerusalem!—the mention of that magical name touches another chord in the prophet's soul; and the fierce tones of his oracle of doom change into a dirge-like strain of pity without hope.

The fate of Jerusalem would strike the nations dumb with horror; it would not inspire pity, for man would recognise that it was absolutely just. Or perhaps the thought rather is, In proving false to Me, thou wert false to thine only friend: Me thou hast estranged by thy faithlessness; and from the envious rivals, who beset thee on every side, thou canst expect nothing but rejoicing at thy downfall (Ps. cxxxvi.; Lam. ii. 15-17;317 Obad. 10 sqq.). The peculiar solitariness of Israel among the nations (Num. xxiii. 9) aggravated the anguish of her overthrow.

In what follows, the dreadful past appears as a prophecy of the yet more terrible future. The poet-seer's pathetic monody moralizes the lost battle of Megiddo—that fatal day when the sun of Judah set in what seemed the high day of her prosperity, and all the glory and the promise of good king Josiah vanished like a dream in sudden darkness. Men might think—doubtless Jeremiah thought, in the first moments of despair, when the news of that overwhelming disaster was brought to Jerusalem, with the corpse of the good king, the dead hope of the nation—that this crushing blow was proof that Iahvah had rejected His people, in the exercise of a sovereign caprice, and without reference to their own attitude towards Him. But, says or chants the prophet, in solemn rhythmic utterance,

The cup of national iniquity was full, and its baleful contents overflowed in a devastating flood. "In the gates of the land"—the point on the north-west frontier where the armies met—Iahvah "winnowed His people with a fan," separating those who were doomed to fall from those who were to survive, as the winnowing fan separates the chaff from the wheat in the threshing-floor. There He "bereaved" the nation of their dearest hope, "the breath of their nostrils, the Lord's Anointed" (Lam. iv. 20); there He multiplied their widows. And after the lost battle He brought the victor in hot haste318 against the "Mother" of the fallen warriors, the ill-fated city, Jerusalem, to wreak vengeance upon her for her ill-timed opposition. But, for all this bitter fruit of their evil doings, the people "turned not back from their own ways"; and therefore the strophe of lamentation closes with a threat of utter extermination: "Their remnant"—the poor survival of these fierce storms—"Their remnant will I give to the sword before their foes."⁶²⁶²   The reference to an eclipse of the sun in the words "Her sun went down, while it yet was day; He blushed and paled."
   appears fairly certain. Such an event is said to have occurred in that part of the world, Sept. 30, b.c. 610.

If the thirteenth and fourteenth verses be not a mere interpolation in this chapter (see xvii. 3, 4), their proper place would seem to be here, as continuing and amplifying the sentence upon the residue of the people. The text is unquestionably corrupt, and must be amended by help of the other passage, where it is partially repeated. The twelfth verse may be read thus:

Then the fourteenth verse follows, naturally enough, with an announcement of the Exile:

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The prophet has now fulfilled his function of judge by pronouncing upon his people the extreme penalty of the law. His strong perception of the national guilt and of the righteousness of God has left him no choice in the matter. But how little this duty of condemnation accorded with his own individual feeling as a man and a citizen is clear from the passionate outbreak of the succeeding strophe.

A desperately bitter tone, evincing the anguish of a man wounded to the heart by the sense of fruitless endeavour and unjust hatred. He had done his utmost to save his country, and his reward was universal detestation. His innocence and integrity were requited with the odium of the pitiless creditor who enslaves his helpless victim, and appropriates his all; or the fraudulent borrower who repays a too ready confidence with ruin.⁶⁵⁶⁵   The tone of all this indicates that the prophet was no novice in his office. It does not suit the time of Josiah; but agrees very well with the time of confusion and popular dismay which followed his death. That event must have brought great discredit upon Jeremiah and upon all who had been instrumental in the religious changes of his reign.

The next two verses answer this burst of grief and despair:

In other words, faith counsels patience, and assures the prophet that all things work together for good320 to them that love God. The wrongs and bitter treatment which he now endures will only enchance his triumph, when the truth of his testimony is at last confirmed by events, and they who now scoff at his message, come humbly to beseech his prayers. The closing lines refer, with grave irony, to that unflinching firmness, that inflexible resolution, which, as a messenger of God, he was called upon to maintain. He is reminded of what he had undertaken at the outset of his career, and of the Divine Word which made him "a pillar of iron and walls of brass against all the land" (i. 18). Is it possible that the pillar of iron can be broken, and the walls of brass beaten down by the present assault?

There is a pause, and then the prophet vehemently pleads his own cause with Iahvah. Smarting with the sense of personal wrong, he urges that his suffering is for the Lord's own sake; that consciousness of the Divine calling has dominated his entire life, ever since his dedication to the prophetic office; and that the honour of Iahvah requires his vindication upon his heartless and hardened adversaries.

The pregnant expression, "Thou knowest, Iahvah!" does not refer specially to anything that has been already said; but rather lays the whole case before God in a single word. The Thou is emphatic; Thou, Who knowest all things, knowest my heinous wrongs: Thou knowest and seest it all, though the whole world beside be blind with passion and self-regard and sin (Ps. x. 11-14). Thou knowest how pressing is my need; therefore Take me not away in Thy longsuffering: sacrifice not the life of Thy servant to the claims of forbearance with his enemies and Thine. The petition shews how great was the peril in which the prophet perceived himself to stand: he believes that if God delay to strike down his adversaries, that longsuffering will be fatal to his own life.

The strength of his case is that he is persecuted, because he is faithful; he bears reproach for God. He has not abused his high calling for the sake of worldly advantage; he has not prostituted the name of prophet to the vile ends of pleasing the people, and satisfying personal covetousness. He has not feigned smooth prophecies, misleading his hearers with flattering falsehood; but he has considered the privilege of being called a prophet of Iahvah as in itself an all-sufficient reward; and when the Divine Word came to him, he has eagerly received, and fed his inmost soul upon that spiritual aliment, which was322 at once his sustenance and his deepest joy. Other joys, for the Lord's sake, he has abjured. He has withdrawn himself even from harmless mirth, that in silence and solitude he might listen intently to the inward Voice, and reflect with indignant sorrow upon the revelation of his people's corruption. Because of Thine Hand—under Thy influence; conscious of the impulse and operation of Thy informing Spirit;—I sate solitary; for with indignation Thou didst fill me. The man whose eye has caught a glimpse of eternal Truth, is apt to be dissatisfied with the shows of things; and the lighthearted merriment of the world rings hollow upon the ear that listens for the Voice of God. And the revelation of sin—the discovery of all that ghastly evil which lurks beneath the surface of smooth society—the appalling vision of the grim skeleton hiding its noisome decay behind the mask of smiles and gaiety; the perception of the hideous incongruity of revelling over a grave; has driven others, besides Jeremiah, to retire into themselves, and to avoid a world from whose evil they revolted, and whose foreseen destruction they deplored.

The whole passage is an assertion of the prophet's integrity and consistency, with which, it is suggested, that the failure which has attended his efforts, and the serious peril in which he stands, are morally inconsistent, and paradoxical in view of the Divine disposal of events. Here, in fact, as elsewhere, Jeremiah has freely opened his heart, and allowed us to see the whole process of his spiritual conflict in the agony of his moments of doubt and despair. It is an argument of his own perfect sincerity; and, at the same time, it enables us to assimilate the lesson of his experience, and to profit by the heavenly guidance he received, far more effectually,323 than if he had left us ignorant of the painful struggles at the cost of which that guidance was won.

The seeming injustice or indifference of Providence is a problem which recurs to thoughtful minds in all generations of men.

That such apparent anomalies are but a passing trial, from which persistent faith will emerge victorious in the present life, is the general answer of the Old Testament to the doubts which they suggest. The only sufficient explanation was reserved, to be revealed by Him, who, in the fulness of time, "brought life and immortality to light."

The thought which restored the failing confidence and courage of Jeremiah was the reflexion that such complaints were unworthy of one called to be a spokesman for the Highest; that the supposition of the possibility of the Fountain of Living Waters failing like a winter torrent, that runs dry in the summer heats, was an act of unfaithfulness that merited reproof; and that the true God could not fail to protect His messenger, and to secure the triumph of truth in the end.

In the former strophe, the inspired poet set forth the claims of the psychic man, and poured out his heart before God. Now he recognises a Word of God in the protest of his better feeling. He sees that where he remains true to himself, he will also stand near to his God. Hence springs the hope, which he cannot renounce, that God will protect His accepted servant in the execution of the Divine commands. Thus the discords are resolved; and the prophet's spirit attains to peace, after struggling through the storm.

It was an outcome of earnest prayer, of an unreserved exposure of his inmost heart before God. What a marvel it is—that instinct of prayer! To think that a being whose visible life has its beginning and its end, a being who manifestly shares possession of this earth with the brute creation, and breathes the same air, and partakes of the same elements with them for the sustenance of his body; who is organized upon the same general plan as they, has the same principal members discharging the same essential functions in the economy of his bodily system; a being who is born and eats and drinks and sleeps and dies like all other animals;—that this being and this being only of all the multitudinous kinds of animated creatures, should have and exercise a faculty of looking off and above the visible325 which appears to be the sole realm of actual existence, and of holding communion with the Unseen! That, following what seems to be an original impulse of his nature, he should stand in greater awe of this Invisible than of any power that is palpable to sense; should seek to win its favour, crave its help in times of pain and conflict and peril; should professedly live, not according to the bent of common nature and the appetites inseparable from his bodily structure, but according to the will and guidance of that Unseen Power! Surely there is here a consummate marvel. And the wonder of it does not diminish, when it is remembered that this instinct of turning to an unseen Guide and Arbiter of events, is not peculiar to any particular section of the human race. Wide and manifold as are the differences which characterize and divide the families of man, all races possess in common the apprehension of the Unseen and the instinct of prayer. The oldest records of humanity bear witness to its primitive activity, and whatever is known of human history combines with what is known of the character and workings of the human mind to teach us that as prayer has never been unknown, so it is never likely to become obsolete.

May we not recognise in this great fact of human nature a sure index of a great corresponding truth? Can we avoid taking it as a clear token of the reality of revelation; as a kind of immediate and spontaneous evidence on the part of nature that there is and always has been in this lower world some positive knowledge of that which far transcends it, some real apprehension of the mystery that enfolds the universe? a knowledge and an apprehension which, however imperfect and fragmentary, however fitful and fluctuating, however blurred in outline and lost in infinite shadow, is326 yet incomparably more and better than none at all. Are we not, in short, morally driven upon the conviction that this powerful instinct of our nature is neither blind nor aimless; that its Object is a true, substantive Being; and that this Being has discovered, and yet discovers, some precious glimpses of Himself and His essential character to the spirit of mortal man? It must be so, unless we admit that the soul's dearest desires are a mocking illusion, that her aspirations towards a truth and a goodness of superhuman perfection are moonshine and madness. It cannot be nothingness that avails to evoke the deepest and purest emotions of our nature; not mere vacuity and chaos, wearing the semblance of an azure heaven. It is not into a measureless waste of outer darkness that we reach forth trembling hands.

Surely the spirit of denial is the spirit that fell from heaven, and the best and highest of man's thoughts aim at and affirm something positive, something that is, and the soul thirsts after God, the Living God.

We hear much in these days of our physical nature. The microscopic investigations of science leave nothing unexamined, nothing unexplored, so far as the visible organism is concerned. Rays from many distinct sources converge to throw an ever-increasing light upon the mysteries of our bodily constitution. In all this, science presents to the devout mind a valuable subsidiary revelation of the power and goodness of the Creator. But science cannot advance alone one step beyond the things of time and sense; her facts belong exclusively to the material order of existence; her cognition is limited to the various modes and conditions of force that constitute the realm of sight and touch; she cannot climb above these to a higher plane of327 being. And small blame it is to science, that she thus lacks the power of overstepping her natural boundaries. The evil begins when the men of science venture, in her much-abused name, to ignore and deny realities not amenable to scientific tests, and immeasurably transcending all merely physical standards and methods.

Neither the natural history nor the physiology of man, nor both together, are competent to give a complete account of his marvellous and many-sided being. Yet some thinkers appear to imagine that when a place has been assigned him in the animal kingdom, and his close relationship to forms below him in the scale of life has been demonstrated; when every tissue and structure has been analysed, and every organ described and its function ascertained; then the last word has been spoken, and the subject exhausted. Those unique and distinguishing faculties by which all this amazing work of observation, comparison, reasoning, has been accomplished, appear either to be left out of the account altogether, or to be handled with a meagre inadequacy of treatment that contrasts in the strongest manner with the fulness and the elaboration which mark the other discussion. And the more this physical aspect of our composite nature is emphasized; the more urgently it is insisted that, somehow or other, all that is in man and all that comes of man may be explained on the assumption that he is the natural climax of the animal creation, a kind of educated and glorified brute—that and nothing more;—the harder it becomes to give any rational account of those facts of his nature which are commonly recognised as spiritual, and among them of this instinct of prayer and its Object.

Under these discouraging circumstances, men are fatally prone to seek escape from their self-involved328 dilemma, by a hardy denial of what their methods have failed to discover and their favourite theories to explain. The soul and God are treated as mere metaphysical expressions, or as popular designations of the unknown causes of phenomena; and prayer is declared to be an act of foolish superstition which persons of culture have long since outgrown. Sad and strange this result is; but it is also the natural outcome of an initial error, which is none the less real because unperceived. Men "seek the living among the dead"; they expect to find the soul by post mortem examination, or to see God by help of an improved telescope. They fail and are disappointed, though they have little right to be so, for "spiritual things are discerned spiritually," and not otherwise.

In speculating on the reasons of this lamentable issue, we must not forget that there is such a thing as an unpurified intellect as well as a corrupt and unregenerate heart. Sin is not restricted to the affections of the lower nature; it has also invaded the realm of thought and reason. The very pursuit of knowledge, noble and elevating as it is commonly esteemed, is not without its dangers of self-delusion and sin. Wherever the love of self is paramount, wherever the object really sought is the delight, the satisfaction, the indulgence of self, no matter in which of the many departments of human life and action, there is sin. It is certain that the intellectual consciousness has its own peculiar pleasures, and those of the keenest and most transporting character; certain that the incessant pursuit of such pleasures may come to absorb the entire energies of a man, so that no room is left for the culture of humility or love or worship. Everything is sacrificed to what is called the pursuit of truth, but is in sober329 fact a passionate prosecution of private pleasure. It is not truth that is so highly valued; it is the keen excitement of the race, and not seldom the plaudits of the spectators when the goal is won. Such a career may be as thoroughly selfish and sinful and alienated from God as a career of common wickedness. And thus employed or enthralled, no intellectual gifts, however splendid, can bring a man to the discernment of spiritual truth. Not self-pleasing and foolish vanity and arrogant self-assertion, but a self-renouncing humility, an inward purity from idols of every kind, a reverence of truth as divine, are indispensable conditions of the perception of things spiritual.

The representation which is often given is a mere travesty. Believers in God do not want to alter His laws by their prayers—neither His laws physical, nor His laws moral and spiritual. It is their chief desire to be brought into submission or perfect obedience to the sum of His laws. They ask their Father in heaven to lead and teach them, to supply their wants in His own way, because He is their Father; because "It is He that made us, and His we are." Surely, a reasonable request, and grounded in reason.

To a plain man, seeking for arguments to justify prayer may well seem like seeking a justification of breathing, or eating and drinking and sleeping, or any other natural function. Our Lord never does anything of the kind, because His teaching takes for granted the ultimate prevalence of common sense, in spite of all the subtleties and airspun perplexities, in which a speculative mind delights to lose itself. So long as man has other wants than those which he can himself supply, prayer will be their natural expression.

If there be a spiritual as distinct from a material world,330 the difficulty to the ordinary mind is not to conceive of their contact but of their absolute isolation from each other. This is surely the inevitable result of our own individual experience, of the intimate though not indissoluble union of body and spirit in every living person.

How, it may be asked, can we really think of his Maker being cut off from man, or man from his Maker? God were not God, if He left man to himself. But not only are His wisdom, justice and love manifested forth in the beneficent arrangements of the world in which we find ourselves; not only is He "kind to the unjust and the unthankful." In pain and loss He quickens our sense of Himself (cf. xiv. 19-22). Even in the first moments of angry surprise and revolt, that sense is quickened; we rebel, not against an inanimate world or an impersonal law, but against a Living and Personal Being, whom we acknowledge as the Arbiter of our destinies, and whose wisdom and love and power we affect for the time to question, but cannot really gainsay. The whole of our experience tends to this end—to the continual rousing of our spiritual consciousness. There is no interference, no isolated and capricious interposition or interruption of order within or without us. Within and without us, His Will is always energizing, always manifesting forth His Being, encouraging our confidence, demanding our obedience and homage.

Thus prayer has its Divine as well as its human side; it is the Holy Spirit drawing the soul, as well as the soul drawing nigh unto God. The case is like the action and reaction of the magnet and the steel. And so prayer is not a foolish act of unauthorised presumption, not a rash effort to approach unapproachable and absolutely isolated Majesty. Whenever man truly331 prays, his Divine King has already extended the sceptre of His mercy, and bidden him speak.

xvi.-xvii. After the renewal of the promise there is a natural pause, marked by the formula with which the present section opens. When the prophet had recovered his firmness, through the inspired and inspiring reflexions which took possession of his soul after he had laid bare his inmost heart before God (xv. 20, 21), he was in a position to receive further guidance from above. What now lies before us is the direction, which came to him as certainly Divine, for the regulation of his own future behaviour as the chosen minister of Iahvah at this crisis in the history of his people. "And there fell a word of Iahvah unto me, saying: Thou shalt not take thee a wife; that thou get not sons and daughters in this place." Such a prohibition reveals, with the utmost possible clearness and emphasis, the gravity of the existing situation. It implies that the "peace and permanence," so glibly predicted by Jeremiah's opponents, will never more be known by that sinful generation. "This place," the holy place which Iahvah had "chosen, to establish His name there," as the Book of the Law so often describes it; "this place," which had been inviolable to the fierce hosts of the Assyrian in the time of Isaiah (Isa. xxxvii. 33), was now no more a sure refuge, but doomed to utter and speedy destruction. To beget sons and daughters there was to prepare more victims for the tooth of famine, and the pangs of pestilence, and the devouring sword of a merciless conqueror. It was to fatten the soil with unburied carcases, and to spread a hideous banquet for birds and beasts of prey. Children and parents were doomed to perish together; and Iahvah's witness was to keep himself unencumbered by332 the sweet cares of husband and father, that he might be wholly free for his solemn duties of menace and warning, and be ready for every emergency.

The "deaths of agony" seem to indicate the pestilence, which always ensued upon the scarcity and vile quality of food, and the confinement of multitudes within the narrow bounds of a besieged city (see Josephus' well-known account of the last siege of Jerusalem).

The attitude of solitary watchfulness and strict separation, which the prophet thus perceived to be required by circumstances, was calculated to be a warning of the utmost significance, among a people who attached the highest importance to marriage, and the permanence of the family.

It proclaimed more loudly than words could do, the prophet's absolute conviction that offspring was no pledge of permanence; that universal death was hanging over a condemned nation. But not only this. It marks a point of progress in the prophet's spiritual life. The crisis, through which we have seen him pass, has purged his mental vision. He no longer repines at his dark lot; no longer half envies the false prophets, who may333 win the popular love by pleasing oracles of peace and well-being; no longer complains of the Divine Will, which has laid such a burden upon him. He sees now that his part is to refuse even natural and innocent pleasures for the Lord's sake; to foresee calamity and ruin; to denounce unceasingly the sin he sees around him; to sacrifice a tender and affectionate heart to a life of rigid asceticism; and he manfully accepts his part. He knows that he stands alone—the last fortress of truth in a world of falsehood; and that for truth it becomes a man to surrender his all.

That which follows tends to complete the prophet's social isolation. He is to give no sign of sympathy in the common joys and sorrows of his kind.

Acting as prophet, that is, as one whose public actions were symbolical of a Divine intent, Jeremiah is334 henceforth to stand aloof, on occasions when natural feeling would suggest participation in the outward life of his friends and acquaintance. He is to quell the inward stirrings of affection and sympathy, and to abstain from playing his part in those demonstrative lamentations over the dead, which the immemorial custom and sentiment of his country regarded as obligatory; and this, in order to signify unmistakably that what thus appeared to be the state of his own feelings, was really the aspect under which God would shortly appear to a nation perishing in its guilt. "Enter not into the house of mourning ... for I have taken away My friendship from this people, the lovingkindness and the compassion." An estranged and alienated God would view the coming catastrophe with the cold indifference of exact justice. And the consequence of the Divine aversion would be a calamity so overwhelming, that the dead would be left without those rites of burial, which the feeling and conscience of all races of mankind have always been careful to perform. There should be no burial, much less ceremonial lamentation, and those more serious modes of evincing grief by disfigurement of the person,⁶⁶⁶⁶   Practices forbidden, Lev. xxi. 5; Deut. xiv. 1. Jeremiah mentions them as ordinary signs of mourning, and doubtless they were general in his time. An ancient usage, having its root in natural feeling, is not easily extirpated. which, like tearing the hair and rending the garments, are natural tokens of the first distraction of bereavement. Not for wife or child (מֵת: see Gen. xxiii. 3), nor for father or mother should the funeral feast be held; for men's hearts would grow hard at the daily spectacle of death, and at last there would be no survivors.

In like manner, the prophet is forbidden to enter as335 guest "the house of feasting." He is not to be seen at the marriage-feast,—that occasion of highest rejoicing, the very type and example of innocent and holy mirth; to testify by his abstention that the day of judgment was swiftly approaching, which would desolate all homes, and silence for evermore all sounds of joy and gladness in the ruined city. And it is expressly added that the blow will fall "before your own eyes and in your own days;" shewing that the hour of doom was very near, and would no more be delayed.

In all this, it is noticeable that the Divine answer appears to bear special reference to the peculiar terms of the prophet's complaint. In despairing tones he had cried (xv. 10), "Woe's me, my mother, that thou didst bear me!" and now he is himself warned not to take a wife, and seek the blessing of children. The outward connexion here may be: "Let it not be that thy children speak of thee, as thou hast spoken of thy mother!"⁶⁷⁶⁷   Naegelsbach. But the inner link of thought may rather be this, that the prophet's temporary unfaithfulness evinced in his outcry against God and his lament that ever he was born is punished by the denial to him of the joys of fatherhood—a penalty which would be severe to a loving, yearning nature like his, but which was doubtless necessary to the purification of his spirit from all worldly taint, and to the discipline of his natural impatience and tendency to repine under the hand of God. His punishment, like that of Moses, may appear disproportionate to his offence; but God's dealings with man are not regulated by any mechanical calculation of less and more, but by His perfect knowledge of the needs of the case; and it is often in truest mercy that His hand strikes hard. "As gold in the336 furnace doth He try them"; and the purest metal comes out of the hottest fire.

Further, it is not the least prominent but the leading part of a man's nature that most requires this heavenly discipline, if the best is to be made of it that can be made. The strongest element, that which is most characteristic of the person, that which constitutes his individuality, is the chosen field of Divine influence and operation; for here lies the greatest need. In Jeremiah this master element was an almost feminine tenderness; a warmly affectionate disposition, craving the love and sympathy of his fellows, and recoiling almost in agony from the spectacle of pain and suffering. And therefore it was that the Divine discipline was specially applied to this element in the prophet's personality. In him, as in all other men, the good was mingled with evil, which, if not purged away, might spread until it spoiled his whole nature. It is not virtue to indulge our own bent, merely because it pleases us to do so; nor is the exercise of affection any great matter to an affectionate nature. The involved strain of selfishness must be separated, if any naturally good gift is to be elevated to moral worth, to become acceptable in the sight of God. And so it was precisely here, in his most susceptible point, that the sword of trial pierced the prophet through. He was saved from all hazard of becoming satisfied with the love of wife and children, and forgetting in that earthly satisfaction the love of his God. He was saved from absorption in the pleasures of friendly intercourse with neighbours, from passing his days in an agreeable round of social amenities; at a time when ruin was impending over his country, and well nigh ready to fall. And the means which God chose for the accomplishment337 of this result were precisely those of which the prophet had complained (xv. 17); his social isolation, which though in part a matter of choice, was partly forced upon him by the irritation and ill-will of his acquaintance. It is now declared that this trial is to continue. The Lord does not necessarily remove a trouble, when entreated to do it. He manifests His love by giving strength to bear it, until the work of chastening be perfected.

An interruption is now supposed, such as may often have occurred in the course of Jeremiah's public utterances. The audience demands to know why all this evil is ordained to fall upon them. What is our guilt and what our trespass, that we have trespassed against Iahvah our God? The answer is a twofold accusation. Their fathers were faithless to Iahvah, and they have outdone their fathers' sin; and the penalty will be expulsion and a foreign servitude.

The damning sin laid to Israel's charge is idolatry, with all the moral consequences involved in that prime transgression. That is to say, the offence consisted not barely in recognising and honouring the gods of the nations along with their own God, though that338 were fault enough, as an act of treason against the sole majesty of Heaven; but it was aggravated enormously by the moral declension and depravity, which accompanied this apostasy. They and their fathers forsook Iahvah "and kept not His teaching;" a reference to the Book of the Law, considered not only as a collection of ritual and ceremonial precepts for the regulation of external religion, but as a guide of life and conduct. And there had been a progress in evil; the nation had gone from bad to worse with fearful rapidity: so that now it could be said of the existing generation that it paid no heed at all to the monitions which Iahvah uttered by the mouth of His prophet, but walked simply in stubborn self-will and the indulgence of every corrupt inclination. And here too, as in so many other cases, the sin is to be its own punishment. The Book of the Law had declared that revolt from Iahvah should be punished by enforced service of strange gods in a strange land (Deut. iv. 28, xxviii. 36, 64); and Jeremiah repeats this threat, with the addition of a tone of ironical concession: there, in your bitter banishment, you may have your wish to the full; you may serve the foreign gods, and that without intermission (implying that the service would be a slavery).

The whole theory of Divine punishment is implicit in these few words of the prophet. They who sin persistently against light and knowledge are at last given over to their own hearts' lust, to do as they please, without the gracious check of God's inward voice. And then there comes a strong delusion, so that they believe a lie, and take evil for good and good for evil, and hold themselves innocent before God, when their guilt has reached its climax; so that, like Jeremiah's hearers, if their evil be denounced, they can339 ask in astonishment: "What is our iniquity? or what is our trespass?"

They are so ripe in sin that they retain no knowledge of it as sin, but hold it virtue.

And not only do we find in this passage a striking instance of judicial blindness as the penalty of sin. We may see also in the penalty predicted for the Jews a plain analogy to the doctrine that the permanence of the sinful state in a life to come is the penalty of sin in the present life. "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still!" and know himself to be what he is.

The prophet's dark horizon is here apparently lit up for a moment by a gleam of hope. The fourteenth and fifteenth verses, however, with their beautiful promise of restoration, really belong to another oracle, whose prevailing tones are quite different from the present gloomy forecast of retribution (xxiii. 7 sqq.). Here they interrupt the sense, and make a cleavage in the connexion of thought, which can only be bridged over artificially, by the suggestion that the import of the two verses is primarily not consolatory but minatory; that is to say, that they threaten Exile rather than promise Return; a mode of understanding the two verses which does manifest violence to the whole form of expression, and, above all, to their obvious force in the original passage from which they have been transferred hither. Probably some transcriber of the text wrote them in the margin of his copy, by way of palliating the otherwise unbroken gloom of this oracle of coming woe. Then, at some later time, another copyist, supposing340 the marginal note indicated an omission, incorporated the two verses in his transcription of the text, where they have remained ever since. (See on xxiii. 7, 8.)

After plainly announcing in the language of Deuteronomy the expulsion of Judah from the land which they had desecrated by idolatry, the prophet develops the idea in his own poetic fashion; representing the punishment as universal, and insisting that it is a punishment, and not an unmerited misfortune.

Like silly fish, crowding helplessly one over another into the net,⁶⁸⁶⁸   The figure recalls the Persian custom of sweeping off the whole population of an island, by forming a line and marching over it, a process of extermination called by the Greek writers σαγηνεύειν, "fishing with a seine or drag-net" (Herod. iii. 149, iv. 9, vi. 31). when the fated moment arrives, Judah will fall an easy prey to the destroyer. And "afterwards," to ensure completeness, those who have survived this first disaster will be hunted like wild beasts, out of all the dens and caves in the mountains, the Adullams and Engedis, where they have found a refuge from the invader.

There is clearly reference to two distinct visitations of wrath, the latter more deadly than the former; else why the use of the emphatic note of time "afterwards"? If we understand by the "fishing" of the country the so-called first captivity, the carrying away of the boy-king Jehoiachin and his mother and his nobles and ten thousand principal citizens, by Nebuchadrezzar341 to Babylon (2 Kings xxiv. 10 sqq.); and by the "hunting" the final catastrophe in the time of Zedekiah; we get, as we shall see, a probable explanation of a difficult expression in the eighteenth verse, which cannot otherwise be satisfactorily accounted for. The next words (ver. 17) refute an assumption, implied in the popular demand to know wherein the guilt of the nation consists, that Iahvah is not really cognisant of their acts of apostasy.

The verse is thus an indirect reply to the questions of verse 10; questions which in some mouths might indicate that unconsciousness of guilt, which is the token of sin finished and perfected; in others, the presence of that unbelief which doubts whether God can, or at least whether He does regard human conduct. But "He that planted the ear, can He not hear? He that formed the eye, can He not see?" (Ps. xciv. 9). It is really an utterly irrational thought, that sight, and hearing, and the higher faculties of reflexion and consciousness, had their origin in a blind and deaf, a senseless and unconscious source such as inorganic matter, whether we consider it in the atom or in the enormous mass of an embryo system of stars.

The measure of the penalty is now assigned.

342

"I will repay first." The term "first," which has occasioned much perplexity to expositors, means "the first time" (Gen. xxxviii. 28; Dan. xi. 29), and refers, if I am not mistaken, to the first great blow, the captivity of Jehoiachin, of which I spoke just now; an occasion which is designated again (ver. 21), by the expression "this once" or rather "at this time." And when it is said "I will repay the double of their guilt and of their trespass," we are to understand that the Divine justice is not satisfied with half measures; the punishment of sin is proportioned to the offence, and the cup of self-entailed misery has to be drained to the dregs. Even penitence does not abolish the physical and temporal consequences of sin; in ourselves and in others whom we have influenced they continue—a terrible and ineffaceable record of the past. The ancient law required that the man who had wronged his neighbour by theft or fraud should restore double (Ex. xxii. 4, 7, 9); and thus this expression would appear to denote that the impending chastisement would be in strict accordance with the recognised rule of law and justice, and that Judah must repay to the Lord in suffering the legal equivalent for her offence. In a like strain, towards the end of the Exile, the great prophet of the captivity comforts Jerusalem with the announcement that "her hard service is accomplished, her punishment is held sufficient; for she hath received of Iahvah's hand twofold for all her trespasses" (Isa. xl. 2). The Divine severity is, in fact, truest mercy. Only thus does mankind learn to realize "the exceeding sinfulness of sin," only as Judah learned the heinousness of desecrating the Holy Land with "loathly offerings" to the vile Nature-gods, and with the symbols in wood and stone of the343 cruel and obscene deities of Canaan; viz. by the fearful issue of transgression, the lesson of a calamitous experience, confirming the forecasts of its inspired prophets.

In the opening words Jeremiah passionately recoils from the very mention of the hateful idols, the loathly creations, the lifeless "carcases," which his people have put in the place of the Living God. An overmastering access of faith lifts him off the low ground where these dead things lie in their helplessness, and bears him in spirit to Iahvah, the really and eternally existing, Who is his "strength and stronghold and refuge in the day of distress." From this height he takes an eagle glance into the dim future, and discerns—O marvel of victorious faith!—that the very heathen, who have never so much as known the Name of Iahvah, must one day be brought to acknowledge the impotence of their hereditary gods, and the sole deity of the Mighty One of Jacob. He enjoys a glimpse of Isaiah's and Micah's glorious vision of the latter days, when "the mountain of the Lord's House shall be exalted as chief of mountains, and all nations shall flow unto it."

In the light of this revelation, the sin and folly of344 Israel in dishonouring the One only God, by associating Him with idols and their symbols, becomes glaringly visible. The very heathen (the term is emphatic by position), will at last grope their way out of the night of traditional ignorance, and will own the absurdity of manufactured gods. Israel, on the other hand, has for centuries sinned against knowledge and reason. They had "Moses and the prophets"; yet they hated warning and despised reproof. They resisted the Divine teachings, because they loved to walk in their own ways, after the imaginings of their own evil hearts. And so they soon fell into that strange blindness, which suffered them to see no sin in giving companions to Iahvah, and neglecting His severer worship for the sensuous rites of Canaan.

A rude awakening awaits them. Once more will Iahvah interpose to save them from their infatuation. "This time" they shall be taught to know the nothingness of idols, not by the voice of prophetic pleadings, not by the fervid teachings of the Book of the Law, but by the sword of the enemy, by the rapine and ruin, in which the resistless might of Iahvah will be manifested against His rebellious people. Then, when the warnings which they have ridiculed find fearful accomplishment, then will they know that the name of the One God is Iahvah—He Who alone was and is and shall be for evermore. In the shock of overthrow, in the sorrows of captivity, they will realize the enormity of assimilating the Supreme Source of events, the Fountain of all being and power, to the miserable phantoms of a darkened and perverted imagination.

xvii. 1-18. Jeremiah, speaking for God, returns to the affirmation of Judah's guiltiness. He has answered the popular question (xvi. 10), so far as it implied that345 it was no mortal sin to associate the worship of alien gods with the worship of Iahvah. He now proceeds to answer it with an indignant contradiction, so far as it suggested that Judah was no longer guilty of the grossest forms of idolatry.

It is clear from the first strophe that the outward forms of idolatry were no longer openly practised in the country. Where otherwise would be the point of affirming that the national sin was "written with pen of iron, and point of adamant"—that it was "graven upon the tablet of the people's heart?" Where would be the point of alluding to the children's memory of the altars and sacred poles, which were the visible adjuncts of idolatry? Plainly it is implied that the346 hideous rites, which sometimes involved the sacrifice of children, are a thing of the past; yet not of the distant past, for the young of the present generation remember them; those terrible scenes are burnt in upon their memories, as a haunting recollection which can no more be effaced, than the guilt contracted by their parents as agents in those abhorrent rites can be done away. The indelible characters of sin are graven deeply upon their hearts; no need for a prophet to remind them of facts to which their own consciences, their own inward sense of outraged affections, and of nature sacrificed to a dark and bloody superstition, bears irrefragable witness. Rivers of water cannot cleanse the stain of innocent blood from their polluted altars. The crimes of the past are unatoned for, and beyond reach of atonement; they cry to heaven for vengeance, and the vengeance will surely fall (xv. 4).

Hitzig rather prosaically remarks that Josiah had destroyed the altars. But the stains of which the poet-seer speaks are not palpable to sense; he contemplates unseen realities.

The second strophe declares the nature of the punishment. The tender, yearning, hopeless love of the cry with which Iahvah resigns His earthly seat to profanation and plunder and red-handed ruin, enhances the awful impression wrought by the slow, deliberate enunciation of the details of the sentence—the utter spoliation of temple and palaces; the accumulated hoards of generations—all that represented the wealth and culture and glory of the time—carried away347 for ever; the enforced surrender of home and country; the harsh servitude to strangers in a far-off land.

It is difficult to fix the date of this short lyrical outpouring, if it be assumed, with Hitzig, that it is an independent whole. He refers it to the year b.c. 602, after Jehoiakim had revolted from Babylon—"a proceeding which made a future captivity well-nigh certain, and made it plain that the sin of Judah remained still to be punished." Moreover, the preceding year (b.c. 603) was what was known to the Law as a Year of Release or Remission (shenath shemittah); and the phrase "thou shalt drop thine hand," i.e. "loose thine hold of" the land (xvii. 4), appears to allude to the peculiar usages of that year, in which the debtor was released from his obligations, and the corn-lands and vineyards were allowed to lie fallow. The Year of Release was also called the Year of Rest (shenath shabbathon, Lev. xxv. 5); and both in the present passage of Jeremiah, and in the book of Leviticus, the time to be spent by the Jews in exile is regarded as a period of rest for the desolate land, which would then "make good her sabbaths" (Lev. xxvi. 34, 35, 43). The Chronicler indeed seems to refer to this very phrase of Jeremiah; at all events, nothing else is to be found in the extant works of the prophet with which his language corresponds (2 Chron. xxxvi. 21).

If the rendering of the second verse, which we find in both our English versions, and which I have adopted above, be correct, there arises an obvious objection to the date assigned by Hitzig; and the same objection lies against the view of Naegelsbach, who translates:

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For in what sense could this have been written "not long before the fourth year of Jehoiakim," which is the date suggested by this commentator for the whole group of chapters, xiv.-xvii. 18? The entire reign of Josiah had intervened between the atrocities of Manasseh and this period; and it is not easy to suppose that any sacrifice of children had occurred in the three months' reign of Jehoahaz, or in the early years of Jehoiakim. Had it been so, Jeremiah, who denounces the latter king severely enough, would certainly have placed the horrible fact in the forefront of his invective; and instead of specifying Manasseh as the king whose offences Iahvah would not pardon, would have thus branded Jehoiakim, his own contemporary. This difficulty appears to be avoided by Hitzig, who explains the passage thus: "When they (the Jews) think of their children, they remember, and cannot but remember, the altars to whose horns the blood of their immolated children cleaves. In the same way, by a green tree on the hills, i.e., when they come upon any such, their Asherim are brought to mind, which were trees of that sort." And since it is perhaps possible to translate the Hebrew as this suggests, "When they remember their sons, their altars, and their sacred poles, by (i.e. by means of) the evergreen trees (collective term) upon the high hills," and this translation agrees well with the statement that the sin of Judah is "graven upon the tablet of their heart," his view deserves further consideration. The same objection, however, presses again, though with somewhat diminished force. For if the date of the section be 602, the eighth year of Jehoiakim, more than forty years must have elapsed between the time of Manasseh's bloody rites and the utterance of this oracle. Would many who were349 parents then, and surrendered their children for sacrifice, be still living at the supposed date? And if not, where is the appropriateness of the words "When they remember their sons, their altars, and their Asherim?"

There seems no way out of the difficulty, but either to date the piece much earlier, assigning it, e.g., to the time of the prophet's earnest preaching in connexion with the reforming movement of Josiah, when the living generation would certainly remember the human sacrifices under Manasseh; or else to construe the passage in a very different sense, as follows. The first verse declares that the sin of Judah is graven upon the tablet of their heart, and upon the horns of their altars. The pronouns evidently shew that it is the guilt of the nation, not of a particular generation, that is asserted. The subsequent words agree with this view. The expression, "Their sons" is to be understood in the same way as the expressions "their heart," "their altars." It is equivalent to the "sons of Judah" (benê Jehudah), and means simply the people of Judah, as now existing, the present generation. Now it does not appear that image-worship and the cultus of the high-places revived after their abolition by Josiah. Accordingly, the symbols of impure worship mentioned in this passage are not high-places and images but altars and Asherim, i.e., the wooden poles which were the emblems of the reproductive principle of Nature. What the passage therefore intends to say would seem to be this: "The guilt of the nation remains, so long as its children are mindful of their altars and Asherim erected beside⁷¹⁷¹   There is something strange about the phrase "by (upon, `al) the evergreen tree." Twenty-five Heb. MSS., the Targ., and the Syriac, read "every" (kol) for "upon" (`al). We still feel the want of a preposition, and may confidently restore "under" (taḫath), from the nine other passages in which "evergreen tree" (`ec̰ ra`anan) occurs in connexion with idolatrous worship. In all these instances the expression is "under every evergreen tree" (taḫath kol `ec̰ ra`anan); from the Book of the Law (Deut. xii. 2), whence Jeremiah probably drew the phrase, to 2 Chron. xxviii. 4. Jeremiah has already used the phrase thrice (ii. 20, iii. 6, 13), in exactly the same form. The other passages are Ezek. vi. 13; Isa. lvii. 5; 2 Kings xvi. 4, xvii. 10. The corruption of kol into `al is found elsewhere. Probably taḫath had dropt out of the text, before the change took place here. the evergreen trees on the high hills";350 i.e., so long as they remain attached to the modified idolatry of the day.

The general force of the words remains the same, whether they accuse the existing generation of serving sun-pillars (maççeboth) and sacred poles (asherim), or merely of hankering after the old forbidden rites. For so long as the popular heart was wedded to the former superstitions, it could not be said that any external abolition of idolatry was a sufficient proof of national repentance. The longing to indulge in sin is sin; and sinful it is not to hate sin. The guilt of the nation remained, therefore, and would remain, until blotted out by the tears of a genuine repentance towards Iahvah.

But understood thus, the passage suits the time of Jehoiachin, as well as any other period.

"Why," asks Naegelsbach, "should not Moloch have been the terror of the Israelitish children, when there was such real and sad ground for it, as in wanting in other bugbears which terrify the children of the present day?" To this we may reply, (1) Moloch is not mentioned at all, but simply altars and asherim; (2) would the word "remember" be appropriate in this case?

The beautiful strophes which follow (5-13) are not obviously connected with the preceding text. They351 wear a look of self-completeness, which suggests that here and in many other places Jeremiah has left us, not whole discourses, written down substantially in the form in which they were delivered, but rather his more finished fragments; pieces which being more rhythmical in form, and more striking in thought, had imprinted themselves more deeply upon his memory.

The form of the thought expressed in these two octostichs, the curse and the blessing, may have been suggested by the curses and blessings of that Book of the Law of which Jeremiah had been so faithful an interpreter (Deut. xxvii. 15-xxviii. 20); while both the thought and the form of the second stanza are imitated by the anonymous poet of the first psalm. The mention of "the year of drought" in the penultimate line may be taken, perhaps, as a link of connexion between this brief section and the whole of what precedes it so far as chap. xiv., which is headed "Concerning the droughts." If, however, the group of chapters352 thus marked out really constitute a single discourse, as Naegelsbach assumes, one can only say that the style is episodical rather than continuous; that the prophet has often recorded detached thoughts, worked up to a certain degree of literary form, but hanging together as loosely as pearls on a string. Indeed, unless we suppose that he had kept full notes of his discourses and soliloquies, or that, like certain professional lecturers of our own day, he had been in the habit of indefinitely repeating to different audiences the same carefully elaborated compositions, it is difficult to understand how he would be able without the aid of a special miracle, to write down in the fourth year of Jehoiakim the numerous utterances of the previous three and twenty years. Neither of these suppositions appears probable. But if the prophet wrote from memory, so long after the original delivery of many of his utterances, the looseness of internal connexion, which marks so much of his book, is readily understood.

The internal evidence of the fragment before us, so far as any such is traceable, appears to point to the same period as what precedes, the time immediately subsequent to the death of Jehoiakim. The curse pronounced upon trusting in man may be an allusion to that king's confidence in the Egyptian alliance, which probably induced him to revolt from Nebuchadrezzar, and so precipitate the final catastrophe of his country. He owed his throne to the Pharaoh's appointment (2 Kings xxiii. 34), and may perhaps have regarded this as an additional reason for defection from Babylon. But the chastisement of Egypt preceded that of Judah; and when the day came for the latter, the king of Egypt durst no longer go to the353 help of his too trustful allies (2 Kings xxiv. 7). Jehoiakim had died, but his son and successor was carried captive to Babylon. In the brief interval between those two events, the prophet may have penned these two stanzas, contrasting the issues of confidence in man and confidence in God. On the other hand, they may also be referred to some time not long before the fourth year of Jehoiakim, when that king, egged on by Egypt, was meditating rebellion against his suzerain; an act of which the fatal consequences might easily be foreseen by any thoughtful observer, who was not blinded by fanatical passion and prejudice, and which might itself be regarded as an index of the kindling of Divine wrath against the country.

In the first of these stanzas, the word "heart" is the connecting link with the previous reflexions. The curse and the blessing had there been pronounced not upon any outward and visible distinctions, but upon a certain inward bent and spirit. He is called accursed, whose confidence is placed in changeable, perishable man, and "whose heart swerveth from Iahvah." And he is blessed, who pins his faith to nothing visible; who looks for help and stay not to the seen, which is temporal, but to the Unseen, which is eternal.

The thought now occurs that this matter of inward trust, being a matter of the heart, and not merely of the outward bearing, is a hidden matter, a secret which baffles all ordinary judgment. Who shall take upon him to say whether this or that man, this or that prince confided or not confided in Iahvah? The human heart is a sea, whose depths are beyond human search; or it is a shifty Proteus, transforming itself from moment to moment under the pressure of changing circumstances, at the magic touch of impulse, under the spell of new perceptions and new phases of its world. And besides, its very life is tainted with a subtle disease, whose hereditary influence is ever interfering with the will and affections, ever tampering with the conscience and the judgment, and making355 difficult a clear perception, much more a wise decision. Nay, where so many motives press, so many plausible suggestions of good, so many palliations of evil, present themselves upon the eve of action; when the colours of good and evil mingle and gleam together in such rich profusion before the dazzled sight, that the mind is bewildered by the confused medley of appearances, and wholly at a loss to discern and disentangle them one from another; is it wonderful, if in such a case the heart should take refuge in the comfortable illusion of self-deceit, and seek, with too great success, to persuade itself into contentment with something which it calls not positive evil but merely a less sublime good?

It is not for man, who cannot see the heart, to pronounce upon the degree of his fellow's guilt. All sins, all crimes, are in this respect relative to the intensity of passion, the force of circumstances, the nature of surroundings, the comparative stress of temptation. Murder and adultery are absolute crimes in the eye of human law, and subject as such to fixed penalties; but the Unseen Judge takes cognizance of a thousand considerations, which though they abolish not the exceeding sinfulness of these hideous results of a depraved nature, yet modify to a vast extent the degree of guilt evinced in particular cases by the same outward acts. In the sight of God, a life socially correct may be stained with a deeper dye than that of profligacy or bloodshed; and nothing so glaringly shows the folly of inquiring what is the unpardonable sin, as the reflexion that any sin whatever may become such in an individual case.

Before God, human justice is often the liveliest injustice. And how many flagrant wrongs, how many356 monstrous acts of cruelty and oppression, how many wicked frauds and perjuries, how many of those vile deeds of seduction and corruption, which are, in truth, the murder of immortal souls; how many of those fearful sins, which make a sorrow-laden hell beneath the smiling surface of this pleasure-wooing world, are left unheeded, unavenged by any earthly tribunal! But all these things are noted in the eternal record of Him who searches the heart, and penetrates man's inmost being, not from a motive of mere curiosity, but with fixed intent to award a righteous recompense for all choice and all conduct.

The calamities which marked the last years of Jehoiakim, and his ignominious end, were a signal instance of Divine retribution. Here that king's lawless avarice is branded as not only wicked but foolish. He is compared to the partridge, which gathers and hatches the eggs of other birds, only to be deserted at once by her stolen brood.⁷²⁷²   A popular opinion of the time. "In the middle of his days, it shall leave him" (or "it may leave him," for in Hebrew one form has to do duty for both shades of meaning). The uncertainty of possession, the certainty of absolute surrender within a few short years, this is the point which demonstrates the unreason of making riches the chief end of one's earthly activity. "Truly man walketh in a vain shadow, and disquieteth himself in vain: he heapeth up riches, and cannot tell who shall gather them." It is the point which is put with such terrible force in the parable of the Rich Fool. "Soul, thou hast much goods laid up for thyself for many years; take thine ease, eat, drink, and be merry." "And the Lord said357 unto him, Thou fool! this night shall thy soul be required of thee."

The covetousness, oppression, and bloodthirstiness of Jehoiakim are condemned in a striking prophecy (xxii. 13-19), which we shall have to consider hereafter. A vivid light is thrown upon the words, "In the middle of his days it shall leave him," by the fact recorded in Kings (2 Kings xxiii. 36), that he died in the thirty-sixth year of his age; when, that is, he had fulfilled but half of the threescore years and ten allotted to the ordinary life of man. We are reminded of that other psalm which declares that "bloody and deceitful men shall not live out half their days" (lv. 23).

Apart indeed from all consideration of the future, and apart from all reference to that loyalty to the Unseen Ruler which is man's inevitable duty, a life devoted to Mammon is essentially irrational. The man is most truly a "fool"—that is, one who fails to understand his own nature, one who has not attained to even a tolerable working hypothesis as to the needs of life, and the way to win a due share of happiness;—who has not discovered that

and that

and who has missed all apprehension of the grand secret that

From the vanity of earthly thrones, whether of Egypt or of Judah, thrones whose glory is transitory, and whose power to help and succour is so ill-assured, the prophet lifts his eyes to the one throne whose358 glory is everlasting, and whose power and permanence are an eternal refuge.

It is his concluding reflexion upon the unblest, unhonoured end of the apostate Jehoiakim. If Isaiah could speak of Shebna as a "throne of glory,"⁷³⁷³   Isa. xxii. 23. i.e., the honoured support and mainstay of his family, there seems no reason why Iahvah might not be so addressed, as the supporting power and sovereign of the world.

The terms "Throne of Glory" ... "Place of our Sanctuary" seem to be used much as we use the expressions, "the Crown," "the Court," "the Throne," when we mean the actual ruler with whom these things are associated. And when the prophet declares "Mine⁷⁴⁷⁴   The Heb. term is probably written with omission of the final mem, a common abbreviation; and the right reading may be וסורים "and apostates." apostates are written in earth," he asserts that oblivion is the portion of those of his people, high or low, who forsake Iahvah for another god. Their names are not written in the Book of Life (Ex. xxxii. 32; Ps. lxix. 28), but in the sand whence they are soon effaced. The prophets do not attempt to expose

They do not in express terms promise eternal life to the individual believer.

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But how often do their words imply that comfortable doctrine! They who forsake Iahvah must perish, for there is neither permanence nor stay apart from Iahvah, whose very Name denotes He who Is, the sole Principle of Being and Fountain of Life. If they—nations and persons—who revolt from Him must die, the implication, the truth necessary to complete this affirmation, is that they who trust in Him, and make Him their arm, will live; for union with Him is eternal life.

In this Fountain of Living Water Jeremiah now seeks healing for himself. The malady that afflicts him is the apparent failure of his oracles. He suffers as a prophet whose word seems idle to the multitude. He is hurt with their scorn, and wounded to the heart with their scoffing. On all sides men press the mocking question, "Where is the word of Iahvah? Prithee, let it come to pass!" His threats of national overthrow had not been speedily realized; and men made a mock of the delays of Divine mercy. Conscious of his own integrity, and keenly sensitive to the ridicule of his triumphant adversaries, and scarcely able to endure longer his intolerable position, he pours out a prayer for healing and help. Heal me, he cries, and I shall be healed, Save me and I shall be saved—really and truly saved, as the form of the Hebrew term implies; for Thou art my praise, my boast and my glory, as the Book of the Law affirms (Deut. x. 21). I have not trusted in man, but in God; and if this my sole glory be taken away, if events prove me a false prophet, as my friends allege, applying the very test of the sacred Law (Deut. xviii. 21 sq.), then shall I be of all men most forsaken and forlorn. The bitterness of his woe is intensified by the consciousness that he has not360 thrust himself without call into the prophetic office, like the false prophets whose aim was to traffic in sacred things (xiv. 14, 15); for then the consciousness of guilt might have made the punishment more tolerable, and the facts would have justified the jeers of his persecutors. But the case was far otherwise. He had been most unwilling to assume the function of prophet; and it was only in obedience to the stress of repeated calls that he had yielded. "But as for me," he protests, "I hasted not from being a shepherd to follow Thee." It would seem, if this be the correct, as it certainly is the simplest rendering of his words, that, at the time when he first became aware of his true vocation, the young prophet was engaged in tending the flocks that grazed in the priestly pasture-grounds of Anathoth. In that case, we are reminded of David, who was summoned from the sheepfold to camp and court, and of Amos the prophet-herdsman of Tekoa. But the Hebrew term translated "from being a shepherd" is probably a disguise of some other original expression; and it would involve no very violent change to read "I made no haste to follow after Thee fully" or "entirely"⁷⁵⁷⁵   מלא for מרעה. (Deut. i. 36); a reading which is partially supported by the oldest version. Or it may be even better, as involving a mere change in the punctuation,⁷⁶⁷⁶   מִרְעֵה for מֵרֹעִה. to amend the text thus: "But as for me, I made no haste, in following thee," more literally, "in accompanying thee" (Judg. xiv. 20). This, however, is a point of textual criticism, which leaves the general sense the same in any case.

When the prophet adds: "and the ill day I desired not," some think that he means the day when he surrendered361 to the Divine calling, and accepted his mission. But it seems to suit the context better, if we understand by the "ill day" the day of wrath whose coming was the burden of his preaching; the day referred to in the taunts of his enemies, when they asked "Where is the word of Iahvah?" adding with biting sarcasm: "Prithee, let it come to pass." They sneered at Jeremiah as one who seized every occasion to predict evil, as one who longed to witness the ruin of his country. The utter injustice of the charge, in view of the frequent cries of anguish which interrupt his melancholy forecasts, is no proof that it was not made. In all ages, God's representatives have been called upon to endure false accusations. Hence the prophet appeals from man's unrighteous judgment to God the Searcher of hearts. "Thou knowest; the utterance of my lips (Deut. xxiii. 24) before Thy face it fell": as if to say, No word of mine, spoken in Thy name, was a figment of my own fancy, uttered for my own purposes, without regard of Thee. I have always spoken as in Thy presence, or rather, in Thy presence. Thou, who hearest all, didst hear each utterance of mine; and therefore knowest that all I said was truthful and honest and in perfect accord with my commission.

If only we who, like Jeremiah, are called upon to speak for God, could always remember that every word we say is uttered in that Presence, what a sense of responsibility would lie upon us; with what labour and prayers should we not make our preparation! Too often alas! it is to be feared that our perception of the presence of man banishes all sense of any higher presence; and the anticipation of a fallible and frivolous criticism makes us forget for the time the judgment of362 God. And yet "by our words we shall be justified, and by our words we shall be condemned."

In continuing his prayer, Jeremiah adds the remarkable petition, "Become not Thou to me a cause of dismay!" He prays to be delivered from that overwhelming perplexity, which threatens to swallow him up, unless God should verify by events that which His own Spirit has prompted him to utter. He prays that Iahvah, his only "refuge in the day of evil," will not bemock him with vain expectations; will not falsify His own guidance; will not suffer His messenger to be "ashamed," disappointed and put to the blush by the failure of his predictions. And then once again, in the spirit of his time, he implores vengeance upon his unbelieving and cruel persecutors: "Let them be ashamed," disappointed in their expectation of immunity, "let them be dismayed," crushed in spirit and utterly overcome by the fulfilment of his dark presages of evil. "Let Thou come upon them a day of evil, And doubly with breaking break Thou them!" This indeed asks no more than that what has been spoken before in the way of prophecy—"I will repay the double of their guilt and their trespass" (xvi. 18)—may be forthwith accomplished. And the provocation was, beyond all question, immense. The hatred that burned in the taunt "Where is the word of Iahvah? Prithee, let it come to pass!" was doubtless of like kind with that which at a later stage of Jewish history expressed itself in the words "He trusted in God, let Him deliver Him!" "If He be the Son of God, let Him now come down from the cross, and we will believe on Him!"

And how much fierce hostility that one term "my pursuers" may cover, it is easy to infer from the narratives of the prophet's evil experience in chaps. xx., xxvi.363 and xxxviii. But allowing for all this, we can at best only affirm that the prophet's imprecations on his foes are natural and human; we cannot pretend that they are evangelical and Christ-like.⁷⁷⁷⁷   I have left this paragraph as I wrote it, although I feel great doubts upon the subject. What I have remarked elsewhere on similar passages, should be considered along with the present suggestions. We have especially to remember, (i) the peculiar status of the speaker as a true prophet; and (ii) the terrible invectives of Christ Himself on certain occasions (St. Matt. xxiii. 33-35; St. Luke x. 15; St. John viii. 44). ⁷⁸⁷⁸   The context is against supposing, with Graf, that the prophet's call "hear ye!" extends also to princes yet unborn (cf. xiii. 13; xxv. 18 is different). If, however, it be thought that Jeremiah addressed not the sovereigns personally, but only the people passing in and out of the gates; then the expression becomes intelligible as a generalised plural, like the parallels in 2 Chron. xxviii. 3 ("his children"), ibid. 16 ("the kings of Assyria" = Tiglath-pileser II.). The prophet might naturally avoid the singular as too personal, in affirming an obligation which lay upon the Judean kings in general. Besides, the latter would be a gratuitous anachronism, which no intelligent interpreter of Scripture is called upon to perpetrate. It is neither necessary to the proper vindication of the prophet's writings as truly inspired of God, nor helpful to a right conception of the method of revelation.