7. And I will give them a heart to know Me, that I am the Lord, and they shall be for a people unto Me, and I will be to them for G.o.d, when they turn to me with all their heart. 8. But like the bad figs which cannot be eaten for their(488) badness-thus saith the Lord-so I give up ?edekiah, king of Judah, and his princes and the remnant of Jerusalem, the left in this land,(489) with them that dwell in the land of Egypt.(490) 9. And I will set them for consternation(491) to all kingdoms of the earth, a reproach and a proverb, a taunt and a curse, in all places whither I drive them.

And I will send among them the sword, the famine and the pestilence, till they be consumed from off the ground which I gave to them.(492)

We cannot overestimate the effect upon Jeremiah himself, and through him and Ezekiel upon the subsequent history of Israel's religion, of this drastic separation in 597 of the exiles of Judah from the remnant left in the land. After suffering for years the hopelessness of converting his people, the Prophet at last saw an Israel of whom hope might be dared. It was not their distance which lent enchantment to his view for he gives proof that he can descry the dross still among them, despite the furnace through which they have pa.s.sed.(493) But the banished were without doubt the best of the nation, and now they had "dreed their weird," gone through the fire, been lifted out of the habits and pa.s.sions of the past, and chastened by banishment-pensive and wistful as exile alone can bring men to be.

We also have come out of the Great War with the best of us gone, and feel the contrast between their distant purity, _out of great tribulation_, and the unworthiness of those who are left. But neither to Jeremiah nor to any of his time was such inspiration possible as we draw from our brave, self-sacrificing dead. No confidence then existed in a life beyond the grave. Jeremiah himself can only _weep for the slain of his people_. His last vision of them is of _corpses strewn on the field like sheaves left after the reaper which n.o.body gathers_, barren of future harvests; and the last word he has for them is, _they went forth and are not_.(494) But that separated and distant Israel has for the Prophet something at least of what the cloud of witnesses by which we are encompa.s.sed means for us.

There was quality in them, quality purified by suffering and sacrifice, more than enough to rally the conscience of the nation from which they had been torn. For the Prophet himself they released hope, they awoke the sense of a future, they revived the faith that G.o.d had still a will for His people, and that by His patient Grace a pure Israel might be re-born.

If the vision of the Figs reveals the ethical grounds of Jeremiah's new hope for Israel, his Letter to the Exiles, XXIX. 1-23, discloses still another ground on which that hope was based-his clear and sane appreciation of the politics of his time. And it adds a p.r.o.nouncement of profound significance for the future of Israel's religion, that the sense of the presence of G.o.d, faith in His Providence and Grace, and prayer to Him were independent of Land and Temple.

From the subsequent fortunes of the exiles we know what liberal treatment they must have received from Nebuchadrezzar. They were settled by themselves; they were not, as in Egypt of old, hindered from multiplying; they were granted freedom to cultivate and to trade, by which many of them gradually rose to considerable influence among their captors. All this was given to Jeremiah to foresee and to impress upon the first exiles. But it meant that their exile would be long.

It is proof of the change in the Prophet's position among his people(495) that his Letter was carried to Babylon by two amba.s.sadors from the King of Judah to Nebuchadrezzar, and evidently with the consent of ?edekiah himself. The text of the Letter and of its t.i.tle, originally no doubt from Baruch's memoirs, has been considerably expanded, as is clear not only from the brevity of the Greek version, but from the superfluous formulas and premature insertions which the Hebrew and the Greek have in common.

Following others I have taken verses 5-7 as metre; and if this is right we have a fresh instance of Jeremiah's pa.s.sing from metre to prose in the same discourse. The metrical character of 5-7 is not certain. Its couplets run on the following irregular scheme of stresses: 3 + 4, 2 + 3, 3 + 3, 3 + 2 (?), 3 + 4, 3 + 4-the last line as so often in a strophe being a long one.(496)

XXIX. 1. These are the words of the Letter which Jeremiah sent from Jerusalem unto [the remnant of] the elders of the exiles, [3]

by the hand of Eleasah, son of Shaphan, and Gemariah, son of Hil?iah, whom ?edekiah, king of Judah, sent to Babylon unto the king of Babylon saying, [4] Thus saith the Lord, the G.o.d of Israel, unto the exiles whom I have exiled from Jerusalem:(497)

Build houses and settle ye down, 5 Plant gardens and eat of their fruit, Take ye wives, 6 And beget sons and daughters.

Take wives to your sons, Give your daughters to husbands, To beget sons and daughters,(498) And increase(499) and do not diminish.

And seek ye the peace of the land,(500) 7 To the which I have banished you, And pray for it unto the Lord, For in her peace your peace shall be.

8. [For thus saith the Lord, Let not the prophets in your midst deceive you, nor your diviners, nor hearken to the dreams they (?) dream. 9. For falsehood are they prophesying unto you in My Name; I have not sent them.](501) 10. For thus saith the Lord, So soon as seventy years be fulfilled for Babylon, I will visit you and establish My Word toward you by bringing you(502) back to this place.

For I am thinking about you- 11 Rede of the Lord- Thoughts not of evil but peace To give you a Future and Hope.

Ye shall pray Me, and I will hear you, 12 Seek Me and find; 13 If ye ask Me with all your heart I shall be found of you. 14

By omitting all of verses 12-14 that is not given by the Greek we get these eight lines in approximately Jeremiah's favourite Qinah-measure. The Greek also lacks verses 16-20, which irrelevantly digress from the exiles to the guilt and doom of the Jews in Jerusalem, and which it is difficult to think that Jeremiah would have put into a letter to be carried by two of these same Jews.(503) Verse 15 goes with 21-23,(504) a separate message to the exiles which we shall treat in the following section.

2. Prophets and Prophets. (XXIII. 9-32, XXVII-XXIX, etc.)

Jeremiah's Letter to the Exiles had its consequences. _First_, there was their claim to have prophets of the Lord among themselves, which in our text immediately follows the Letter as if part of it, XXIX. 15, 21-23, but which is probably of a somewhat later date.

XXIX. 15. Because ye have said, The Lord hath raised us up prophets in Babylon, [21] thus saith the Lord concerning Ahab son of Kolaiah and concerning ?edekiah son of Maaseiah,(505) Behold I am to give them into the hand of the king of Babylon and to your eyes shall he slay them. 22. And of them shall a curse be taken up by all the exiles of Judah who are in Babylon saying, "The Lord set thee like ?edekiah and like Ahab, whom the king of Babylon roasted(506) in the fire!" 23. Because they have wrought folly in Israel and committed adultery with their neighbours' wives, and in My Name have spoken words which I commanded them not. I am He who knoweth and am witness-Rede of the Lord.

And, _second_, another of the "prophets" among the exiles sent to Jerusalem a protest against Jeremiah's Letter, XXIX. 24-29.

This pa.s.sage, especially in its concise Greek form, which as usual is devoid of the repet.i.tions of t.i.tles and other redundant phrases in the Hebrew text, bears the stamp of genuineness.

XXIX. 24. And unto Shemaiah the Nehemalite thou shalt say:(507) 25_b_. Because thou hast sent in thine own name a letter to ?ephaniah, son of Maaseiah, the priest,(508) saying, [26] The Lord hath appointed thee priest, instead of Jehoiada the priest, to be overseer in the House of the Lord for every man that is raving and takes on himself to be a prophet, that thou shouldest put him in the stocks and in the collar. 27. Now therefore why hast thou not curbed Jeremiah of Anathoth, who takes on himself to prophesy unto you? 28. Hath he not sent to us in Babylon saying, "It(509) is long! Build ye houses and settle down, and plant gardens and eat their fruit." 29. And ?ephaniah read this letter in the ears of Jeremiah; [30] and the Word of the Lord came to Jeremiah saying, [31] Send to the exiles saying: Thus saith the Lord concerning Shemaiah the Nehemalite, Because Shemaiah hath prophesied unto you, although I did not send him, and hath led you to trust in a lie; [32] therefore thus saith the Lord, Behold I am about to visit upon Shemaiah and upon his seed; there shall not be a man to them in your midst to see the good which I am going to do you.(510)

In one respect Jeremiah has not changed. His denunciation of individuals who oppose the Word of the Lord by himself is as strong as ever, and still more dramatically than in the case of Shemaiah it appears in his treatment of the prophets within Jerusalem, who flouted his counsels of subjection to Nebuchadrezzar, Chs. XXVII-XXVIII. In this narrative or narratives (for the whole seems compounded of several, perhaps not all referring to the same occasion) the differences between the Greek and Hebrew texts are even more than usually great. The Greek again attracts our preference by its freedom from superfluous t.i.tles, repet.i.tions and redundances, and is probably nearer than the Hebrew to the original of Baruch's Memoirs of the Prophet. But it is obviously not complete, missing out clauses, the presence of which is implied by subsequent ones.(511) The following is the substance of what Baruch reports.

It was the fourth year of ?edekiah, 593, when messengers from the neighbouring nations came to Jerusalem to intrigue under Egyptian influence for revolt against Babylon. Jeremiah was commanded to make a yoke of bars and thongs, and having put it on his neck to charge the messengers to tell their masters-

XXVII. 4. Thus saith the Lord of Hosts, the G.o.d of Israel: [5] I have made the Earth by My great power and Mine outstretched arm, and I give it unto whom it seems right to Me. 6. So now I have given all these lands(512) into the hand of Nebuchadrezzar, king of Babylon, to serve him,(513) and even the beasts of the field to serve him. 8. And it shall be that the nation and kingdom, which will not put their neck into the yoke of the king of Babylon, with the sword and with the famine(514) shall I visit them-Rede of the Lord-till they be consumed at his hand (?). 9. But ye, hearken ye not to your prophets, nor to your diviners, nor to your dreamers,(515) nor to your soothsayers, nor to your sorcerers, who say, "Ye shall not serve the king of Babylon"; [10] for they prophesy a lie unto you, to the result of removing you far from your own soil. 11. But the nation which brings its neck into the yoke of the king of Babylon and serves him, I will let it rest on its own soil and it shall till this and abide within it.

This is followed by a similar Oracle to ?edekiah himself, 12-15, and by another, 16-22, to the priests concerning a matter of peculiar anxiety to them.

16. Thus saith the Lord, Hearken ye not to the words of the(516) prophets, who prophesy to you saying, Behold, the vessels of the Lord's House shall be brought back from Babylon; for a lie are they prophesying to you. I have not sent them.(517) 18. But if prophets they be, and if the Word of the Lord is with them, let them now plead with Me [that the vessels left in the House of the Lord come not to Babylon]. 19. Yet thus saith the Lord concerning the residue of the vessels, [20] which the king of Babylon did not take when he carried Jeconiah into exile from Jerusalem, [22] unto Babylon shall they be brought-Rede of the Lord.

The Hebrew text concludes with a prophecy of the restoration of the vessels, which had it been in the original the Greek translators could hardly have omitted, and which is therefore probably a _post factum_ insertion. Not only, then, were the sacred vessels taken away in 597 to remain in Babylon, but such as were still left in Jerusalem would also be carried thither. It is possible that this address is now out of place and should follow the next chapter, XXVIII, which deals only with the vessels carried off in 597. Like the Hebrew the Greek text gives XXVIII a separate introduction which dates it in the fifth month of the fourth year of ?edekiah, but omits the Hebrew statement that the year was the same as that of the events and words recorded in XXVII. The extent of the differences between the Hebrew and Greek continues to be at least as great as before,(518) as a comparison will show between the Authorised Version and the following rendering which adheres to the Greek.

Jeremiah was still wearing his symbolic yoke of wood and thongs in the Temple, when his prediction that the sacred vessels would not be restored was flatly contradicted and with as much a.s.surance that the contradiction was from the G.o.d of Israel, as Jeremiah's a.s.surance about his own words.

The speaker was like himself from the country of Benjamin, from Gibeon near Anathoth, Hananiah son of Azzur, who said-

XXVIII. 2. Thus saith the Lord, I have broken(519) the yoke of the king of Babylon! 3. Within two years I will bring back to this place the vessels of the House of the Lord, [4] and Jeconiah and all the exiles of Judah that went to Babylon; for I will break the yoke of the king of Babylon. 5. Then said Jeremiah to Hananiah, before the priests and all the people(520) standing in the House of the Lord-yes, [6] Jeremiah said,(521) Amen! The Lord do so! The Lord establish the words thou hast prophesied, by bringing back the vessels of the Lord's House and all the exiles from Babylon to this place! 7. Only hear, I pray thee, the Word of the Lord which I am about to speak in thine ears and in the ears of all the people. 8. The prophets who have been before me and thee from of old, they prophesied against many lands and against great kingdoms of war [and of famine (?) and pestilence].(522) 9. The prophet who prophesies of peace (it is only) when the word(523) comes to pa.s.s that the prophet is known(524) whom in truth the Lord hath sent.

10. Then Hananiah(525) took the bars off the neck of Jeremiah and brake them. 11. And Hananiah spake before all the people saying: Thus saith the Lord, Even so will I break the yoke of the king of Babylon [within two years](526) from off the necks of all the nations. And Jeremiah went his way. 12. Then came the Word of the Lord to Jeremiah, after Hananiah had broken the bars from off his neck, saying, [13] Go tell Hananiah, Thus saith the Lord: Thou hast broken the bars of wood but I will(527) make in their stead bars of iron. 14. For thus saith the Lord, An iron yoke have I put upon the necks of all [these] nations, that they may serve the king of Babylon. 15. And Jeremiah said to Hananiah,(528) The Lord hath not sent thee, but thou leadest this people to trust in a lie. 16. Therefore thus saith the Lord, Behold, I am about to dispatch thee from off the face of the ground-this year thou shalt die. 17. And he was dead(529) by the seventh month.

All praise to Baruch for his concise and vivid report, and to the Greek translator who has reproduced it! The editors of the Hebrew text have diluted its strength.

With this narrative we are bound to take the section of the Book ent.i.tled _Of the Prophets_, XXIII. 9-32. The text is in parts uncertain, and includes obvious expansions. These removed, we can fairly distinguish a continuous metrical form up to 29, with the exception perhaps of 25-27.

The metre is sometimes irregular enough to raise the suggestion(530) that the whole is rhetorical prose, between which and metre proper it is often hard, as we have seen, to draw the line. But we have also learned how often and how naturally irregular, when the subject requires it, Jeremiah's metres tend to become. So I have ventured, with the help of the Greek, to render the whole as metre, in which form are parts beyond doubt.

Verses 18 and 30-32 are in prose, and both, but more probably the former, may be later additions, as are 19, 20, and clauses in 9, 10.

There is no reason against taking the remainder as Oracles by Jeremiah himself. No dates are given them; they probably come from various stages of his ministry, for he early found out the false prophets, and his experience of them and their errors lasted to the end. But probably this collection of the Oracles was made under ?edekiah; that Baruch gathered it still later is not so likely.

Of the prophets:- XXIII. 9 Broken my heart within me, All pithless my bones.

I'm become like a drunken man Like a wight overcome with wine.(531) Of adulterers the land is full 10 Their course it is evil,(532) Their might not right.

For prophet and priest alike 11 Are utterly G.o.dless.(533) E'en in My House their evil I find- Rede of the Lord.

Therefore their way shall they have 12 In slippery places, Thrust shall they be into darkness(534) And fall therein, When I bring calamity on them, The year of their visitation.

In Samaria's prophets I saw the unseemly, 13 By Baal they prophesied.(535) In Jerusalem's prophets I see the horrible- 14 Adultery, walking in lies.

They strengthen the hands of ill-doers, That none from his wickedness turns.

To Me they are all like Sodom, Like Gomorra her(536) dwellers!

Therefore thus saith the Lord:(537) 15 Behold, I will feed them with wormwood, And drug them with poison.(538) For forth from Jerusalem's prophets G.o.dlessness starts o'er the land.

Thus saith the Lord of Hosts 16 Hearken not to the words of the prophets They make them bubbles,(539) A vision from their hearts they speak, Not from the mouth of the Lord.

Saying to the scorners of His(540) Word 17 "Peace shall be yours;"

To all who follow their stubborn hearts "No evil shall reach you!"

18. [For who hath stood in the council of the Lord and hath seen His Word? Who hath attended and heard?](541)