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BOOK III
JEREMIAH'S TEACHING CONCERNING ISRAEL AND JUDAH
CHAPTER XXVI
INTRODUCTORY
"I will be the God of all the families of Israel, and they shall be My people." – Jer. xxxi. 1
In this third book an attempt is made to present a general view of Jeremiah's teaching on the subject with which he was most preoccupied – the political and religious fortunes of Judah. Certain254 chapters detach themselves from the rest, and stand in no obvious connection with any special incident of the prophet's life. These are the main theme of this book, and have been dealt with in the ordinary method of detailed exposition. They have been treated separately, and not woven into the continuous narrative, partly because we thus obtain a more adequate emphasis upon important aspects of their teaching, but chiefly because their date and occasion cannot be certainly determined. With them other sections have been associated, on account of the connection of subject. Further material for a synopsis of Jeremiah's teaching has been collected from chapters xxi. – xlix. generally, supplemented by brief255 references to the previous chapters. Inasmuch as the prophecies of our book do not form an ordered treatise on dogmatic theology, but were uttered with regard to individual conduct and critical events, topics are not exclusively dealt with in a single section, but are referred to at intervals throughout. Moreover, as both the individuals and the crises were very much alike, ideas and phrases are constantly reappearing, so that there is an exceptionally large amount of repetition in the Book of Jeremiah. The method we have adopted avoids some of the difficulties which would arise if we attempted to deal with these doctrines in our continuous exposition.
Our general sketch of the prophet's teaching is naturally arranged under categories suggested by the book itself, and not according to the sections of a modern treatise on Systematic Theology. No doubt much may legitimately be extracted or deduced concerning Anthropology, Soteriology, and the like; but true proportion is as important in exposition as accurate interpretation. If we wish to understand Jeremiah, we must be content to dwell longest upon what he emphasised most, and to adopt the standpoint of time and race which was his own. Accordingly in our treatment we have followed the cycle of sin, punishment, and restoration, so familiar to students of Hebrew prophecy.
NOTE
SOME CHARACTERISTIC EXPRESSIONS OF JEREMIAH
This note is added partly for convenience of reference, and partly to illustrate the repetition just mentioned as characteristic of Jeremiah. The instances are chosen from expressions occurring in chapters xxi. – lii. The reader will find fuller lists dealing with the whole book in the Speaker's Commentary and the Cambridge Bible for Schools and Colleges. The Hebrew student is referred to the list in Driver's Introduction, upon which the following is partly based.
1. Rising up early: vii. 13, 25; xi. 7; xxv. 3, 4; xxvi. 5; xxix. 19; xxxii. 33; xxxv. 14, 15; xliv. 4. This phrase, familiar to us in the narratives of Genesis and in the historical books, is used here, as in 2 Chron. xxxvi. 15, of God addressing His people on sending the prophets.
2. Stubbornness of heart (A.V. imagination of heart): iii. 17; vii. 24; ix. 14; xi. 8; xiii. 10; xvi. 12; xviii. 12; xxiii. 17; also found Deut. xxix. 19 and Ps. lxxxi. 15.
3. The evil of your doings: iv. 4; xxi. 12; xxiii. 2, 22; xxv. 5; xxvi. 3; xliv. 22; also Deut. xxviii. 20; 1 Sam. xxv. 3; Isa. i. 16; Hos. ix. 15; Ps. xxviii. 4; and in slightly different form in xi. 18 and Zech. i. 4.
The fruit of your doings: xvii. 10; xxi. 14; xxxii. 19; also found in Micah vii. 13.
Doings, your doings, etc., are also found in Jeremiah and elsewhere.
4. The sword, the pestilence, and the famine, in various orders, and either as a phrase or each word occurring in one of three successive clauses: xiv. 12; xv. 2; xxi. 7, 9; xxiv. 10; xxvii. 8, 13; xxix. 17, 18; xxxii. 24, 36; xxxiv. 17; xxxviii. 2; xlii. 17, 22; xliv. 13.
The sword and the famine, with similar variations: v. 12; xi. 22; xiv. 13, 15, 16, 18; xvi. 4; xviii. 21; xlii. 16; xliv. 12, 18, 27.
Cf. similar lists, etc., "death … sword … captivity" in xliii. 11; "war … evil … pestilence," xxviii. 8.
5. Kings … princes … priests … prophets, in various orders and combinations: ii. 26; iv. 9; viii. 1; xiii. 13; xxiv. 8; xxxii. 32.
Cf. Prophet … priest … people, xxiii. 33, 34. Prophets … divines … dreamers … enchanters … sorcerers, xxvii. 9.
CHAPTER XXVII
SOCIAL AND RELIGIOUS CORRUPTION
"Very bad figs, … too bad to be eaten." – Jer. xxiv. 2, 8, xxix. 17
Prophets and preachers have taken the Israelites for God's helots, as if the Chosen People had been made drunk with the cup of the Lord's indignation, in order that they might be held up as a warning to His more favoured children throughout after ages. They seem depicted as "sinners above all men," that by this supreme warning the heirs of a better covenant may be kept in the path of righteousness. Their sin is no mere inference from the long tragedy of their national history, "because they have suffered such things"; their own prophets and their own Messiah testify continually against them. Religious thought has always singled out Jeremiah as the most conspicuous and uncompromising witness to the sins of his people. One chief feature of his mission was to declare God's condemnation of ancient Judah. Jeremiah watched and shared the prolonged agony and overwhelming catastrophes of the last days of the Jewish monarchy, and ever and anon raised his voice to declare that his fellow-countrymen suffered, not as martyrs, but as criminals. He was like the herald who accompanies a condemned man on the way to execution, and proclaims his crime to the spectators.
What were these crimes? How was Jerusalem a sink of iniquity, an Augean stable, only to be cleansed by turning through it the floods of Divine chastisement? The annalists of Egypt and Chaldea show no interest in the morality of Judah; but there is no reason to believe that they regarded Jerusalem as more depraved than Tyre, or Babylon, or Memphis. If a citizen of one of these capitals of the East visited the city of David he might miss something of accustomed culture, and might have occasion to complain of the inferiority of local police arrangements, but he would be as little conscious of any extraordinary wickedness in the city as a Parisian would in London. Indeed, if an English Christian familiar with the East of the nineteenth century could be transported to Jerusalem under King Zedekiah, in all probability its moral condition would not affect him very differently from that of Cabul or Ispahan.
When we seek to learn from Jeremiah wherein the guilt of Judah lay, his answer is neither clear nor full: he does not gather up her sins into any complete and detailed indictment; we are obliged to avail ourselves of casual references scattered through his prophecies. For the most part Jeremiah speaks in general terms; a precise and exhaustive catalogue of current vices would have seemed too familiar and commonplace for the written record.
The corruption of Judah is summed up by Jeremiah in the phrase "the evil of your doings,"256 and her punishment is described in a corresponding phrase as "the fruit of your doings," or as coming upon her "because of the evil of your doings." The original of "doings" is a peculiar word257 occurring most frequently in Jeremiah, and the phrases are very common in Jeremiah, and hardly occur at all elsewhere. The constant reiteration of this melancholy refrain is an eloquent symbol of Jehovah's sweeping condemnation. In the total depravity of Judah, no special sin, no one group of sins, stood out from the rest. Their "doings" were evil altogether.
The picture suggested by the scattered hints as to the character of these evil doings is such as might be drawn of almost any Eastern state in its darker days. The arbitrary hand of the government is illustrated by Jeremiah's own experience of the bastinado258 and the dungeon,259 and by the execution of Uriah ben Shemaiah.260 The rights of less important personages were not likely to be more scrupulously respected. The reproach of shedding innocent blood is more than once made against the people and their rulers;261 and the more general charge of oppression occurs still more frequently.262
The motive for both these crimes was naturally covetousness;263 as usual, they were specially directed against the helpless, "the poor,"264 "the stranger, the fatherless, and the widow"; and the machinery of oppression was ready to hand in venal judges and rulers. Upon occasion, however, recourse was had to open violence – men could "steal and murder," as well as "swear falsely";265 they lived in an atmosphere of falsehood, they "walked in a lie."266 Indeed the word "lie" is one of the keynotes of these prophecies.267 The last days of the monarchy offered special temptations to such vices. Social wreckers reaped an unhallowed harvest in these stormy times. Revolutions were frequent, and each in its turn meant fresh plunder for unscrupulous partisans. Flattery and treachery could always find a market in the court of the suzerain or the camp of the invader. Naturally, amidst this general demoralisation, the life of the family did not remain untouched: "the land was full of adulterers."268 Zedekiah and Ahab, the false prophets at Babylon, are accused of having committed adultery with their neighbours' wives.269 In these passages "adultery" can scarcely be a figure for idolatry; and even if it is, idolatry always involved immoral ritual.
In accordance with the general teaching of the Old Testament, Jeremiah traces the roots of the people's depravity to a certain moral stupidity; they are "a foolish people, without understanding," who, like the idols in Psalm cxv. 5, 6, "have eyes and see not" and "have ears and hear not."270 In keeping with their stupidity was an unconsciousness of guilt which even rose into proud self-righteousness. They could still come with pious fervour to worship in the temple of Jehovah and to claim the protection of its inviolable sanctity. They could still assail Jeremiah with righteous indignation because he announced the coming destruction of the place where Jehovah had chosen to set His name.271 They said that they had no sin, and met the prophet's rebukes with protests of conscious innocence: "Wherefore hath Jehovah pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against Jehovah our God?"272
When the public conscience condoned alike the abuse of the forms of law and its direct violation, actual legal rights would be strained to the utmost against debtors, hired labourers, and slaves. In their extremity, the princes and people of Judah sought to propitiate the anger of Jehovah by emancipating their Hebrew slaves; when the immediate danger had passed away for a time, they revoked the emancipation.273 The form of their submission to Jehovah reveals their consciousness that their deepest sin lay in their behaviour to their helpless dependents. This prompt repudiation of a most solemn covenant illustrated afresh their callous indifference to the well-being of their inferiors.
The depravity of Judah was not only total, it was also universal. In the older histories we read how Achan's single act of covetousness involved the whole people in misfortune, and how the treachery of the bloody house of Saul brought three years' famine upon the land; but now the sins of individuals and classes were merged in the general corruption. Jeremiah dwells with characteristic reiteration of idea and phrase upon this melancholy truth. Again and again he enumerates the different classes of the community: "kings, princes, priests, prophets, men of Judah and inhabitants of Jerusalem." They had all done evil and provoked Jehovah to anger; they were all to share the same punishment.274 They were all arch-rebels, given to slander; nothing but base metal;275 corrupters, every one of them.276 The universal extent of total depravity is most forcibly expressed when Zedekiah with his court and people are summarily described as a basket of "very bad figs, too bad to be eaten."
The dark picture of Israel's corruption is not yet complete – Israel's corruption, for now the prophet is no longer exclusively concerned with Judah. The sin of these last days is no new thing; it is as old as the Israelite occupation of Jerusalem. "This city hath been to Me a provocation of My anger and of My fury from the day that they built it even unto this day"; from the earliest days of Israel's national existence, from the time of Moses and the Exodus, the people have been given over to iniquity. "The children of Israel and the children of Judah have done nothing but evil before Me from their youth up."277 Thus we see at last that Jeremiah's teaching concerning the sin of Judah can be summed up in one brief and comprehensive proposition. Throughout their whole history all classes of the community have been wholly given over to every kind of wickedness.
This gloomy estimate of God's Chosen People is substantially confirmed by the prophets of the later monarchy, from Amos and Hosea onwards. Hosea speaks of Israel in terms as sweeping as those of Jeremiah. "Hear the word of Jehovah, ye children of Israel; for Jehovah hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. Swearing and lying and killing and stealing and committing adultery, they cast off all restraint, and blood toucheth blood."278 As a prophet of the Northern Kingdom, Hosea is mainly concerned with his own country, but his casual references to Judah include her in the same condemnation.279 Amos again condemns both Israel and Judah: Judah, "because they have despised the law of Jehovah, and have not kept His commandments, and their lies caused them to err, after the which their fathers walked"; Israel, "because they sold the righteous for silver and the poor for a pair of shoes, and pant after the dust of the earth on the head of the poor and turn aside the way of the meek."280 The first chapter of Isaiah is in a similar strain: Israel is "a sinful nation, a people laden with iniquity, a seed of evil-doers"; "the whole head is sick, the whole heart faint. From the sole of the foot even unto the head there is no soundness in it, but wounds and bruises and putrefying sores." According to Micah, "Zion is built up with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money."281
Jeremiah's older and younger contemporaries, Zephaniah and Ezekiel, alike confirm his testimony. In the spirit and even the style afterwards used by Jeremiah, Zephaniah enumerates the sins of the nobles and teachers of Jerusalem. "Her princes within her are roaring lions; her judges are evening wolves… Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law."282 Ezekiel xx. traces the defections of Israel from the sojourn in Egypt to the Captivity. Elsewhere Ezekiel says that "the land is full of bloody crimes, and the city is full of violence";283 and in xxii. 23-31 he catalogues the sins of priests, princes, prophets, and people, and proclaims that Jehovah "sought for a man among them that should make up the hedge, and stand in the gap before Me for the land, that I should not destroy it: but I found none."
We have now fairly before us the teaching of Jeremiah and the other prophets as to the condition of Judah: the passages quoted or referred to represent its general tone and attitude; it remains to estimate its significance. We should naturally suppose that such sweeping statements as to the total depravity of the whole people throughout all their history were not intended to be interpreted as exact mathematical formulæ. And the prophets themselves state or imply qualifications. Isaiah insists upon the existence of a righteous remnant. When Jeremiah speaks of Zedekiah and his subjects as a basket of very bad figs, he also speaks of the Jews who had already gone into captivity as a basket of very good figs. The mere fact of going into captivity can hardly have accomplished an immediate and wholesale conversion. The "good figs" among the captives were presumably good before they went into exile. Jeremiah's general statements that "they were all arch-rebels" do not therefore preclude the existence of righteous men in the community. Similarly, when he tells us that the city and people have always been given over to iniquity, Jeremiah is not ignorant of Moses and Joshua, David and Solomon, and the kings "who did right in the eyes of Jehovah"; nor does he intend to contradict the familiar accounts of ancient history. On the other hand, the universality which the prophets ascribe to the corruption of their people is no mere figure of rhetoric, and yet it is by no means incompatible with the view that Jerusalem, in its worst days, was not more conspicuously wicked than Babylon or Tyre; or even, allowing for the altered circumstances of the times, than London or Paris. It would never have occurred to Jeremiah to apply the average morality of Gentile cities as a standard by which to judge Jerusalem; and Christian readers of the Old Testament have caught something of the old prophetic spirit. The very introduction into the present context of any comparison between Jerusalem and Babylon may seem to have a certain flavour of irreverence. We perceive with the prophets that the City of Jehovah and the cities of the Gentiles must be placed in different categories. The popular modern explanation is that heathenism was so utterly abominable that Jerusalem at its worst was still vastly superior to Nineveh or Tyre. However exaggerated such views may be, they still contain an element of truth; but Jeremiah's estimate of the moral condition of Judah was based on entirely different ideas. His standards were not relative but absolute, not practical but ideal. His principles were the very antithesis of the tacit ignoring of difficult and unusual duties, the convenient and somewhat shabby compromise represented by the modern word "respectable." Israel was to be judged by its relation to Jehovah's purpose for His people. Jehovah had called them out of Egypt, and delivered them from a thousand dangers. He had raised up for them judges and kings, Moses, David, and Isaiah. He had spoken to them by Torah and by prophecy. This peculiar munificence of Providence and Revelation was not meant to produce a people only better by some small percentage than their heathen neighbours.
The comparison between Israel and its neighbours would no doubt be much more favourable under David than under Zedekiah, but even then the outcome of Mosaic religion as practically embodied in the national life was utterly unworthy of the Divine ideal; to have described the Israel of David or the Judah of Hezekiah as Jehovah's specially cherished possession, a kingdom of priests and a holy nation,284 would have seemed a ghastly irony even to the sons of Zeruiah, far more to Nathan, Gad, or Isaiah. Nor had any class, as a class, been wholly true to Jehovah at any period of the history. If for any considerable time the numerous order of professional prophets had had a single eye to the glory of Jehovah, the fortunes of Israel would have been altogether different, and where prophets failed, priests and princes and common people were not likely to succeed.
Hence, judged as citizens of God's Kingdom on earth, the Israelites were corrupt in every faculty of their nature: as masters and servants, as rulers and subjects, as priests, prophets, and worshippers of Jehovah, they succumbed to selfishness and cowardice, and perpetrated the ordinary crimes and vices of ancient Eastern life.
The reader is perhaps tempted to ask: Is this all that is meant by the fierce and impassioned denunciations of Jeremiah? Not quite all. Jeremiah had had the mortification of seeing the great religious revival under Josiah spend itself, apparently in vain, against the ingrained corruption of the people. The reaction, as under Manasseh, had accentuated the worst features of the national life. At the same time the constant distress and dismay caused by disastrous invasions tended to general licence and anarchy. A long period of decadence reached its nadir.
But these are mere matters of degree and detail; the main thing for Jeremiah was not that Judah had become worse, but that it had failed to become better. One great period of Israel's probation was finally closed. The kingdom had served its purpose in the Divine Providence; but it was impossible to hope any longer that the Jewish monarchy was to prove the earthly embodiment of the Kingdom of God. There was no prospect of Judah attaining a social order appreciably better than that of the surrounding nations. Jehovah and His Revelation would be disgraced by any further association with the Jewish state.
Certain schools of socialists bring a similar charge against the modern social order; that it is not a Kingdom of God upon earth is sufficiently obvious; and they assert that our social system has become stereotyped on lines that exclude and resist progress towards any higher ideal. Now it is certainly true that every great civilisation hitherto has grown old and obsolete; if Christian society is to establish its right to abide permanently, it must show itself something more than an improved edition of the Athens of Pericles or the Empire of the Antonines.
All will agree that Christendom falls sadly short of its ideal, and therefore we may seek to gather instruction from Jeremiah's judgment on the shortcomings of Judah. Jeremiah specially emphasises the universality of corruption in individual character, in all classes of society and throughout the whole duration of history. Similarly we have to recognise that prevalent social and moral evils lower the general tone of individual character. Moral faculties are not set apart in watertight compartments. "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all," is no mere forensic principle. The one offence impairs the earnestness and sincerity with which a man keeps the rest of the law, even though there may be no obvious lapse. There are moral surrenders made to the practical exigencies of commercial, social, political, and ecclesiastical life. Probably we should be startled and dismayed if we understood the consequent sacrifice of individual character.
We might also learn from the prophet that the responsibility for our social evils rests with all classes. Time was when the lower classes were plentifully lectured as the chief authors of public troubles; now it is the turn of the capitalist, the parson, and the landlord. The former policy had no very marked success, possibly the new method may not fare better.
Wealth and influence imply opportunity and responsibility which do not belong to the poor and feeble; but power is by no means confined to the privileged classes; and the energy, ability, and self-denial embodied in the great Trades Unions have sometimes shown themselves as cruel and selfish towards the weak and destitute as any association of capitalists. A necessary preliminary to social amendment is a General Confession by each class of its own sins.
Finally, the Divine Spirit had taught Jeremiah that Israel had always been sadly imperfect. He did not deny Divine Providence and human hope by teaching that the Golden Age lay in the past, that the Kingdom of God had been realised and allowed to perish. He was under no foolish delusion as to "the good old times"; in his most despondent moods he was not given over to wistful reminiscence. His example may help us not to become discouraged through exaggerated ideas about the attainments of past generations.
In considering modern life it may seem that we pass to an altogether different quality of evil to that denounced by Jeremiah, that we have lost sight of anything that could justify his fierce indignation, and thus that we fail in appreciating his character and message. Any such illusion may be corrected by a glance at the statistics of congested town districts, sweated industries, and prostitution. A social reformer, living in contact with these evils, may be apt to think Jeremiah's denunciations specially adapted to the society which tolerates them with almost unruffled complacency.
