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The episode of the "great assembly" closes the history of Jeremiah's life. We leave him (as we so often met with him before) hurling ineffective denunciations at a recalcitrant audience. Vagrant fancy, holding this to be a lame and impotent conclusion, has woven romantic stories to continue and complete the narrative. There are traditions that he was stoned to death at Tahpanhes, and that his bones were removed to Alexandria by Alexander the Great; that he and Baruch returned to Judea or went to Babylon and died in peace; that he returned to Jerusalem and lived there three hundred years, – and other such legends. As has been said concerning the Apocryphal Gospels, these narratives serve as a foil to the history they are meant to supplement: they remind us of the sequels of great novels written by inferior pens, or of attempts made by clumsy mechanics to convert a bust by some inspired sculptor into a full-length statue.

For this story of Jeremiah's life is not a torso. Sacred biography constantly disappoints our curiosity as to the last days of holy men. We are scarcely ever told how prophets and apostles died. It is curious too that the great exceptions – Elijah in his chariot of fire and Elisha dying quietly in his bed – occur before the period of written prophecy. The deaths of Isaiah, Jeremiah, and Ezekiel, Peter, Paul, and John, are passed over in the Sacred Record, and when we seek to follow them beyond its pages, we are taught afresh the unique wisdom of inspiration. If we may understand Deuteronomy xxxiv. to imply that no eye was permitted to behold Moses in the hour of death, we have in this incident a type of the reticence of Scripture on such matters. Moreover a moment's reflection reminds us that the inspired method is in accordance with the better instincts of our nature. A death in opening manhood, or the death of a soldier in battle or of a martyr at the stake, rivets our attention; but when men die in a good old age, we dwell less on their declining years than on the achievements of their prime. We all remember the martyrdoms of Huss and Latimer, but how many of those in whose mouths Calvin and Luther are familiar as household words know how those great Reformers died?

There comes a time when we may apply to the aged saint the words of Browning's Death in the Desert: —

 
"So is myself withdrawn into my depths,
The soul retreated from the perished brain
Whence it was wont to feel and use the world
Through these dull members, done with long ago."
 

And the poet's comparison of this soul to

 
"A stick once fire from end to end;
Now, ashes save the tip that holds a spark."
 

Love craves to watch to the last, because the spark may

 
"Run back, spread itself
A little where the fire was…
And we would not lose
The last of what might happen on his face."
 

Such privileges may be granted to a few chosen disciples, probably they were in this case granted to Baruch; but they are mostly withheld from the world, lest blind irreverence should see in the aged saint nothing but

 
"Second childishness, and mere oblivion;
Sans teeth, sans eyes, sans taste, sans everything."
 

BOOK II
PROPHECIES CONCERNING FOREIGN NATIONS

CHAPTER XVI
JEHOVAH AND THE NATIONS

xxv. 15-38

"Jehovah hath a controversy with the nations." – Jer. xxv. 31

As the son of a king only learns very gradually that his father's authority and activity extend beyond the family and the household, so Israel in its childhood thought of Jehovah as exclusively concerned with itself.

Such ideas as omnipotence and universal Providence did not exist; therefore they could not be denied; and the limitations of the national faith were not essentially inconsistent with later Revelation. But when we reach the period of recorded prophecy we find that, under the guidance of the Holy Spirit, the prophets had begun to recognise Jehovah's dominion over surrounding peoples. There was, as yet, no deliberate and formal doctrine of omnipotence, but, as Israel became involved in the fortunes first of one foreign power and then of another, the prophets asserted that the doings of these heathen states were overruled by the God of Israel. The idea of Jehovah's Lordship of the Nations enlarged with the extension of international relations, as our conception of the God of Nature has expanded with the successive discoveries of science. Hence, for the most part, the prophets devote special attention to the concerns of Gentile peoples. Hosea, Micah, Haggai, Zechariah, and Malachi are partial exceptions. Some of the minor prophets have for their main subject the doom of a heathen empire. Jonah and Nahum deal with Nineveh, Habbakuk with Chaldea, and Edom is specially honoured by being almost the sole object of the denunciations of Obadiah. Daniel also deals with the fate of the kingdoms of the world, but in the Apocalyptic fashion of the Pseudepigrapha. Jewish criticism rightly declined to recognise this book as prophetic, and relegated it to the latest collection of canonical scriptures.

Each of the other prophetical books contains a longer or shorter series of utterances concerning the neighbours of Israel, its friends and foes, its enemies and allies. The fashion was apparently set by Amos, who shows God's judgment upon Damascus, the Philistines, Tyre, Edom, Ammon, and Moab. This list suggests the range of the prophet's religious interest in the Gentiles. Assyria and Egypt were, for the present, beyond the sphere of Revelation, just as China and India were to the average Protestant of the seventeenth century. When we come to the Book of Isaiah, the horizon widens in every direction. Jehovah is concerned with Egypt and Ethiopia, Assyria and Babylon.¹⁸⁵ In very short books like Joel and Zephaniah we could not expect exhaustive treatment of this subject. Yet even these prophets deal with the fortunes of the Gentiles: Joel, variously held one of the latest or one of the earliest of the canonical books, pronounces a divine judgment on Tyre and Sidon and the Philistines, on Egypt and Edom; and Zephaniah, an elder contemporary of Jeremiah, devotes sections to the Philistines, Moab and Ammon, Ethiopia and Assyria.

The fall of Nineveh revolutionised the international system of the East. The judgment on Asshur was accomplished, and her name disappears from these catalogues of doom. In other particulars Jeremiah, as well as Ezekiel, follows closely in the footsteps of his predecessors. He deals, like them, with the group of Syrian and Palestinian states – Philistines, Moab, Ammon, Edom, and Damascus.¹⁸⁶ He dwells with repeated emphasis on Egypt, and Arabia is represented by Kedar and Hazor. In one section the prophet travels into what must have seemed to his contemporaries the very far East, as far as Elam. On the other hand, he is comparatively silent about Tyre, in which Joel, Amos, the Book of Isaiah,¹⁸⁷ and above all Ezekiel display a lively interest. Nebuchadnezzar's campaigns were directed against Tyre as much as against Jerusalem; and Ezekiel, living in Chaldea, would have attention forcibly directed to the Phœnician capital, at a time when Jeremiah was absorbed in the fortunes of Zion.

But in the passage which we have chosen as the subject for this introduction to the prophecies of the nations, Jeremiah takes a somewhat wider range: —

 
"Thus saith unto me Jehovah, the God of Israel:
Take at My hand this cup of the wine of fury,
And make all the nations, to whom I send thee, drink it.
They shall drink, and reel to and fro, and be mad,
Because of the sword that I will send among them."
 

First and foremost of these nations, pre-eminent in punishment as in privilege, stand "Jerusalem and the cities of Judah, with its kings and princes."

This bad eminence is a necessary application of the principle laid down by Amos¹⁸⁸: —

 
"You only have I known of all the families of the earth:
Therefore I will visit upon you all your iniquities."
 

But as Jeremiah says later on, addressing the Gentile nations, —

 
"I begin to work evil at the city which is called by My name.
Should ye go scot-free? Ye shall not go scot-free."
 

And the prophet puts the cup of God's fury to their lips also, and amongst them, Egypt, the bête noir of Hebrew seers, is most conspicuously marked out for destruction: "Pharaoh king of Egypt, and his servants and princes and all his people, and all the mixed population of Egypt."¹⁸⁹ Then follows, in epic fashion, a catalogue of "all the nations" as Jeremiah knew them: "All the kings of the land of Uz, all the kings of the land of the Philistines; Ashkelon, Gaza, Ekron, and the remnant of Ashdod;¹⁹⁰ Edom, Moab, and the Ammonites; all the kings¹⁹¹ of Tyre, all the kings of Zidon, and the kings of their colonies¹⁹² beyond the sea; Dedan and Tema and Buz, and all that have the corners of their hair polled;¹⁹³ and all the kings of Arabia, and all the kings of the mixed populations that dwell in the desert; all the kings of Zimri, all the kings of Elam, and all the kings of the Medes." Jeremiah's definite geographical information is apparently exhausted, but he adds by way of summary and conclusion: "And all the kings of the north, far and near, one after the other; and all the kingdoms of the world, which are on the face of the earth."

There is one notable omission in the list. Nebuchadnezzar, the servant of Jehovah,¹⁹⁴ was the divinely appointed scourge of Judah and its neighbours and allies. Elsewhere¹⁹⁵ the nations are exhorted to submit to him, and here apparently Chaldea is exempted from the general doom, just as Ezekiel passes no formal sentence on Babylon. It is true that "all the kingdoms of the earth" would naturally include Babylon, possibly were even intended to do so. But the Jews were not long content with so veiled a reference to their conquerors and oppressors. Some patriotic scribe added the explanatory note, "And the king of Sheshach (i. e. Babylon) shall drink after them."¹⁹⁶ Sheshach is obtained from Babel by the cypher 'Athbash, according to which an alphabet is written out and a reversed alphabet written out underneath it, and the letters of the lower row used for those of the upper and vice versâ. Thus

The use of cypher seems to indicate that the note was added in Chaldea during the Exile, when it was not safe to circulate documents which openly denounced Babylon. Jeremiah's enumeration of the peoples and rulers of his world is naturally more detailed and more exhaustive than the list of the nations against which he prophesied. It includes the Phœnician states, details the Philistine cities, associates with Elam the neighbouring nations of Zimri and the Medes, and substitutes for Kedar and Hazor Arabia and a number of semi-Arab states, Uz, Dedan, Tema, and Buz.¹⁹⁷ Thus Jeremiah's world is the district constantly shown in Scripture atlases in a map comprising the scenes of Old Testament history, Egypt, Arabia, and Western Asia, south of a line from the north-east corner of the Mediterranean to the southern end of the Caspian Sea, and west of a line from the latter point to the northern end of the Persian Gulf. How much of history has been crowded into this narrow area! Here science, art, and literature won those primitive triumphs which no subsequent achievements could surpass or even equal. Here, perhaps for the first time, men tasted the Dead Sea apples of civilisation, and learnt how little accumulated wealth and national splendour can do for the welfare of the masses. Here was Eden, where God walked in the cool of the day to commune with man; and here also were many Mount Moriahs, where man gave his firstborn for his transgression, the fruit of his body for the sin of his soul, and no angel voice stayed his hand.

And now glance at any modern map and see for how little Jeremiah's world counts among the great Powers of the nineteenth century. Egypt indeed is a bone of contention between European states, but how often does a daily paper remind its readers of the existence of Syria or Mesopotamia? We may apply to this ancient world the title that Byron gave to Rome, "Lone mother of dead empires," and call it: —

"The desert, where we steer

Stumbling o'er recollections."

It is said that Scipio's exultation over the fall of Carthage was marred by forebodings that Time had a like destiny in store for Rome. Where Cromwell might have quoted a text from the Bible, the Roman soldier applied to his native city the Homeric lines: —

"Troy shall sink in fire,

And Priam's city with himself expire."

The epitaphs of ancient civilisations are no mere matters of archæology; like the inscriptions on common graves, they carry a Memento mori for their successors.

But to return from epitaphs to prophecy: in the list which we have just given, the kings of many of the nations are required to drink the cup of wrath, and the section concludes with a universal judgment upon the princes and rulers of this ancient world under the familiar figure of shepherds, supplemented here by another, that of the "principal of the flock," or, as we should say, "bell-wethers." Jehovah would break out upon them to rend and scatter like a lion from his covert. Therefore: —

 
"Howl, ye shepherds, and cry!
Roll yourselves in the dust, ye bell-wethers!
The time has fully come for you to be slaughtered.
I will cast you down with a crash, like a vase of porcelain.¹⁹⁸
Ruin hath overtaken the refuge of the shepherds,
And the way of escape of the bell-wethers."
 

Thus Jeremiah announces the coming ruin of an ancient world, with all its states and sovereigns, and we have seen that the prediction has been amply fulfilled. We can only notice two other points with regard to this section.

First, then, we have no right to accuse the prophet of speaking from a narrow national standpoint. His words are not the expression of the Jewish adversus omnes alios hostile odium;¹⁹⁹ if they were, we should not hear so much of Judah's sin and Judah's punishment. He applied to heathen states as he did to his own the divine standard of national righteousness, and they too were found wanting. All history confirms Jeremiah's judgment. This brings us to our second point. Christian thinkers have been engrossed in the evidential aspect of these national catastrophes. They served to fulfil prophecy, and therefore the squalor of Egypt and the ruins of Assyria to-day have seemed to make our way of salvation more safe and certain. But God did not merely sacrifice these holocausts of men and nations to the perennial craving of feeble faith for signs. Their fate must of necessity illustrate His justice and wisdom and love. Jeremiah tells us plainly that Judah and its neighbours had filled up the measure of their iniquity before they were called upon to drink the cup of wrath; national sin justifies God's judgments. Yet these very facts of the moral failure and decadence of human societies perplex and startle us. Individuals grow old and feeble and die, but saints and heroes do not become slaves of vice and sin in their last days. The glory of their prime is not buried in a dishonoured grave. Nay rather, when all else fails, the beauty of holiness grows more pure and radiant. But of what nation could we say: —

 
"Let me die the death of the righteous,
Let my last end be like his"?
 

Apparently the collective conscience is a plant of very slow growth; and hitherto no society has been worthy to endure honourably or even to perish nobly. In Christendom itself the ideals of common action are still avowedly meaner than those of individual conduct. International and collective morality is still in its infancy, and as a matter of habit and system modern states are often wantonly cruel and unjust towards obscure individuals and helpless minorities. Yet surely it shall not always be so; the daily prayer of countless millions for the coming of the Kingdom of God cannot remain unanswered.

CHAPTER XVII
EGYPT

xliii. 8-13, xliv. 30, xlvi

"I will visit Amon of No, and Pharaoh, and Egypt, with their gods and their kings; even Pharaoh, and all them that trust in him." – Jer. xlvi. 25

The kings of Egypt with whom Jeremiah was contemporary – Psammetichus II., Pharaoh Necho, and Pharaoh Hophra – belonged to the twenty-sixth dynasty. When growing distress at home compelled Assyria to loose her hold on her distant dependencies, Egypt still retained something of her former vigorous elasticity. In the rebound from subjection under the heavy hand of Sennacherib, she resumed her ancient forms of life and government. She regained her unity and independence, and posed afresh as an equal rival with Chaldea for the supremacy of Western Asia. At home there was a renascence of art and literature, and, as of old, the wealth and devotion of powerful monarchs restored the ancient temples and erected new shrines of their own.

But this revival was no new growth springing up with a fresh and original life from the seeds of the past; it cannot rank with the European Renascence of the fifteenth century. It is rather to be compared with the reorganisations by which Diocletian and Constantine prolonged the decline of the Roman Empire, the rally of a strong constitution in the grip of mortal disease. These latter-day Pharaohs failed ignominiously in their attempts to recover the Syrian dominion of the Thothmes and Rameses; and, like the Roman Empire in its last centuries, the Egypt of the twenty-sixth dynasty surrendered itself to Greek influence and hired foreign mercenaries to fight its battles. The new art and literature were tainted by pedantic archaism. According to Brugsch,²⁰⁰ "Even to the newly created dignities and titles, the return to ancient times had become the general watchword… The stone door-posts of this age reveal the old Memphian style of art, mirrored in its modern reflection after the lapse of four thousand years." Similarly Meyer²⁰¹ tells us that apparently the Egyptian state was reconstituted on the basis of a religious revival, somewhat in the fashion of the establishment of Deuteronomy by Josiah.

Inscriptions after the time of Psammetichus are written in archaic Egyptian of a very ancient past; it is often difficult to determine at first sight whether inscriptions belong to the earliest or latest period of Egyptian history.

The superstition that sought safety in an exact reproduction of a remote antiquity could not, however, resist the fascination of Eastern demonology. According to Brugsch,²⁰² in the age called the Egyptian Renascence the old Egyptian theology was adulterated with Græco-Asiatic elements – demons and genii of whom the older faith and its purer doctrine had scarcely an idea; exorcisms became a special science, and are favourite themes for the inscriptions of this period. Thus, amid many differences, there are also to be found striking resemblances between the religious movements of the period in Egypt and amongst the Jews, and corresponding difficulties in determining the dates of Egyptian inscriptions and of sections of the Old Testament.

This enthusiasm for ancient custom and tradition was not likely to commend the Egypt of Jeremiah's age to any student of Hebrew history. He would be reminded that the dealings of the Pharaohs with Israel had almost always been to its hurt; he would remember the Oppression and the Exodus – how, in the time of Solomon, friendly intercourse with Egypt taught that monarch lessons in magnificent tyranny, how Shishak plundered the Temple, how Isaiah had denounced the Egyptian alliance as a continual snare to Judah. A Jewish prophet would be prompt to discern the omens of coming ruin in the midst of renewed prosperity on the Nile.

Accordingly at the first great crisis of the new international system, in the fourth year of Jehoiakim, either just before or just after the battle of Carchemish – it matters little which – Jeremiah takes up his prophecy against Egypt. First of all, with an ostensible friendliness which only masks his bitter sarcasm, he invites the Egyptians to take the field: —

 
"Prepare buckler and shield, and draw near to battle.
Harness the horses to the chariots, mount the chargers, stand forth armed cap-à-pie for battle;
Furbish the spears, put on the coats of mail."
 

This great host with its splendid equipment must surely conquer. The prophet professes to await its triumphant return; but he sees instead a breathless mob of panic-stricken fugitives, and pours upon them the torrent of his irony: —

 
"How is it that I behold this? These heroes are dismayed and have turned their backs;
Their warriors have been beaten down;
They flee apace, and do not look behind them:
Terror on every side – is the utterance of Jehovah."
 

Then irony passes into explicit malediction: —

 
"Let not the swift flee away, nor the warrior escape;
Away northward, they stumble and fall by the river Euphrates."
 

Then, in a new strophe, Jeremiah again recurs in imagination to the proud march of the countless hosts of Egypt: —

 
"Who is this that riseth up like the Nile,
Whose waters toss themselves like the rivers?
Egypt riseth up like the Nile,
His waters toss themselves like the rivers.
And he saith, I will go up and cover the land"
 

(like the Nile in flood);

 
"I will destroy the cities and their inhabitants"
 

(and, above all other cities, Babylon).

Again the prophet urges them on with ironical encouragement: —

 
"Go up, ye horses; rage, ye chariots;
Ethiopians and Libyans that handle the shield,
Lydians that handle and bend the bow"
 

(the tributaries and mercenaries of Egypt).

Then, as before, he speaks plainly of coming disaster:

"That day is a day of vengeance for the Lord Jehovah Sabaoth, whereon He will avenge Him of His adversaries"

(a day of vengeance upon Pharaoh Necho for Megiddo and Josiah).

 
"The sword shall devour and be sated, and drink its fill of their blood:
For the Lord Jehovah Sabaoth hath a sacrifice in the northern land, by the river Euphrates."
 

In a final strophe, the prophet turns to the land left bereaved and defenceless by the defeat at Carchemish: —

 
"Go up to Gilead and get thee balm, O virgin daughter of Egypt:
In vain dost thou multiply medicines; thou canst not be healed.
The nations have heard of thy shame, the earth is full of thy cry:
For warrior stumbles against warrior; they fall both together."
 

Nevertheless the end was not yet. Egypt was wounded to death, but she was to linger on for many a long year to be a snare to Judah and to vex the righteous soul of Jeremiah. The reed was broken, but it still retained an appearance of soundness, which more than once tempted the Jewish princes to lean upon it and find their hands pierced for their pains. Hence, as we have seen already, Jeremiah repeatedly found occasion to reiterate the doom of Egypt, of Necho's successor, Pharaoh Hophra, and of the Jewish refugees who had sought safety under his protection. In the concluding part of chapter xlvi., a prophecy of uncertain date sets forth the ruin of Egypt with rather more literary finish than in the parallel passages.

This word of Jehovah was to be proclaimed in Egypt, and especially in the frontier cities, which would have to bear the first brunt of invasion: —

 
"Declare in Egypt, proclaim in Migdol, proclaim in Noph and Tahpanhes:
Say ye, Take thy stand and be ready, for the sword hath devoured round about thee.
Why hath Apis²⁰³ fled and thy calf not stood? Because Jehovah overthrew it."
 

Memphis was devoted to the worship of Apis, incarnate in the sacred bull; but now Apis must succumb to the mightier divinity of Jehovah, and his sacred city become a prey to the invaders.

"He maketh many to stumble; they fall one against another.

Then they say, Arise, and let us return to our own people and to our native land, before the oppressing sword."

We must remember that the Egyptian armies were largely composed of foreign mercenaries. In the hour of disaster and defeat these hirelings would desert their employers and go home.

"Give unto Pharaoh king of Egypt the name²⁰⁴ Crash; he hath let the appointed time pass by."

The form of this enigmatic sentence is probably due to a play upon Egyptian names and titles. When the allusions are forgotten, such paronomasia naturally results in hopeless obscurity. The "appointed time" has been explained as the period during which Jehovah gave Pharaoh the opportunity of repentance, or as that within which he might have submitted to Nebuchadnezzar on favourable terms.

 
"As I live, is the utterance of the King, whose name is Jehovah Sabaoth,
One shall come like Tabor among the mountains and like Carmel by the sea."
 

It was not necessary to name this terrible invader; it could be no other than Nebuchadnezzar.

 
"Get thee gear for captivity, O daughter of Egypt, that dwellest in thine own land:
For Noph shall become a desolation, and shall be burnt up and left without inhabitants.
Egypt is a very fair heifer, but destruction is come upon her from the north."
 

This tempest shattered the Greek phalanx in which Pharaoh trusted: —

 
"Even her mercenaries in the midst of her are like calves of the stall;
Even they have turned and fled together, they have not stood:
For their day of calamity hath come upon them, their day of reckoning."
 

We do not look for chronological sequence in such a poem, so that this picture of the flight and destruction of the mercenaries is not necessarily later in time than their overthrow and contemplated desertion in verse 15. The prophet is depicting a scene of bewildered confusion; the disasters that fell thick upon Egypt crowd into his vision without order or even coherence. Now he turns again to Egypt herself: —

 
"Her voice goeth forth like the (low hissing of) the serpent;
For they come upon her with a mighty army, and with axes like woodcutters."
 

A like fate is predicted in Isaiah xxix. 4 for "Ariel, the city where David dwelt": —

 
"Thou shalt be brought low and speak from the ground;
Thou shalt speak with a low voice out of the dust;
Thy voice shall come from the ground, like that of a familiar spirit,
And thou shalt speak in a whisper from the dust."
 

Thus too Egypt would seek to writhe herself from under the heel of the invader; hissing out the while her impotent fury, she would seek to glide away into some safe refuge amongst the underwood. Her dominions, stretching far up the Nile, were surely vast enough to afford her shelter somewhere; but no! the "woodcutters" are too many and too mighty for her: —

 
"They cut down her forest – it is the utterance of Jehovah – for it is impenetrable;
For they are more than the locusts, and are innumerable."
 

The whole of Egypt is overrun and subjugated; no district holds out against the invader, and remains unsubjugated to form the nucleus of a new and independent empire.

"The daughter of Egypt is put to shame; she is delivered into the hand of the northern people."

Her gods share her fate; Apis had succumbed at Memphis, but Egypt had countless other stately shrines whose denizens must own the overmastering might of Jehovah: —

 
"Thus saith Jehovah Sabaoth, the God of Israel:
Behold, I will visit Amon of No,
And Pharaoh, and Egypt, and all her gods and kings,
Even Pharaoh and all who trust in him."
 

Amon of No, or Thebes, known to the Greeks as Ammon and called by his own worshippers Amen, or "the hidden one," is apparently mentioned with Apis as sharing the primacy of the Egyptian divine hierarchy. On the fall of the twentieth dynasty, the high priest of the Theban Amen became king of Egypt, and centuries afterwards Alexander the Great made a special pilgrimage to the temple in the oasis of Ammon and was much gratified at being there hailed son of the deity.

Probably the prophecy originally ended with this general threat of "visitation" of Egypt and its human and divine rulers. An editor, however, has added,²⁰⁵ from parallel passages, the more definite but sufficiently obvious statement that Nebuchadnezzar and his servants were to be the instruments of the Divine visitation.

A further addition is in striking contrast to the sweeping statements of Jeremiah: —

"Afterward it shall be inhabited, as in the days of old."

Similarly, Ezekiel foretold a restoration for Egypt: —

"At the end of forty years, I will gather the Egyptians, and will cause them to return … to their native land; and they shall be there a base kingdom: it shall be the basest of the kingdoms."²⁰⁶

And elsewhere we read yet more gracious promises to Egypt: —

"Israel shall be a third with Egypt and Assyria, a blessing in the midst of the land: whom Jehovah Sabaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance."²⁰⁷

Probably few would claim to discover in history any literal fulfilment of this last prophecy. Perhaps it might have been appropriated for the Christian Church in the days of Clement and Origen. We may take Egypt and Assyria as types of heathendom, which shall one day receive the blessings of the Lord's people and of the work of His hands. Of political revivals and restorations Egypt has had her share. But less interest attaches to these general prophecies than to more definite and detailed predictions; and there is much curiosity as to any evidence which monuments and other profane witnesses may furnish as to a conquest of Egypt and capture of Pharaoh Hophra by Nebuchadnezzar.

According to Herodotus,²⁰⁸ Apries (Hophra) was defeated and imprisoned by his successor Amasis, afterwards delivered up by him to the people of Egypt, who forthwith strangled their former king. This event would be an exact fulfilment of the words, "I will give Pharaoh Hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life,"²⁰⁹ if it were not evident from parallel passages²¹⁰ that the Book of Jeremiah intends Nebuchadnezzar to be the enemy into whose hands Pharaoh is to be delivered. But Herodotus is entirely silent as to the relations of Egypt and Babylon during this period; for instance, he mentions the victory of Pharaoh Necho at Megiddo – which he miscalls Magdolium – but not his defeat at Carchemish. Hence his silence as to Chaldean conquests in Egypt has little weight. Even the historian's explicit statement as to the death of Apries might be reconciled with his defeat and capture by Nebuchadnezzar, if we knew all the facts. At present, however, the inscriptions do little to fill the gap left by the Greek historian; there are, however, references which seem to establish two invasions of Egypt by the Chaldean king, one of which fell in the reign of Pharaoh Hophra. But the spiritual lessons of this and the following prophecies concerning the nations are not dependent on the spade of the excavator or the skill of the decipherers of hieroglyphics and cuneiform script; whatever their relation may be to the details of subsequent historical events, they remain as monuments of the inspired insight of the prophet into the character and destiny alike of great empires and petty states. They assert the Divine government of the nations, and the subordination of all history to the coming of the Kingdom of God.