Kitabı oku: «Expositor's Bible: The Book of Jeremiah, Chapters XXI.-LII.», sayfa 17
Jeremiah and his prophecies were no mean part of the terror. To the devotees of Baal and Moloch Jeremiah must have appeared in much the same light as the fanatic whose ravings added to the horrors of the Plague of London, while the very sanity and sobriety of his utterances carried a conviction of their fatal truth.
When the people and their leaders succeeded in collecting any force of soldiers or store of military equipment, and ventured on a sally, Jeremiah was at once at hand to quench any reviving hope of effective resistance. How could soldiers and weapons preserve the city which Jehovah had abandoned to its fate? "Thus saith Jehovah, the God of Israel: Behold, I will turn back the weapons in your hands, with which ye fight without the walls against your besiegers, the king of Babylon and the Chaldeans, and will gather them into the midst of this city. I Myself will fight against you in furious anger and in great wrath, with outstretched hand and strong arm. I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence."330
When Jerusalem was relieved for a time by the advance of an Egyptian army, and the people allowed themselves to dream of another deliverance like that from Sennacherib, the relentless prophet only turned upon them with renewed scorn: "Though ye had smitten the whole hostile army of the Chaldeans, and all that were left of them were desperately wounded, yet should they rise up every man in his tent and burn this city."331 Not even the most complete victory could avail to save the city.
The final result of invasions and sieges was to be the overthrow of the Jewish state, the capture and destruction of Jerusalem, and the captivity of the people. This unhappy generation were to reap the harvest of centuries of sin and failure. As in the last siege of Jerusalem there came upon the Jews "all the righteous blood shed on the earth, from the blood of righteous Abel unto the blood of Zachariah son of Barachiah,"332 so now Jehovah was about to bring upon His Chosen People all the evil that He had spoken against them333– all that had been threatened by Isaiah and his brother-prophets, all the curses written in Deuteronomy. But these threats were to be fully carried out, not because predictions must be fulfilled, nor even merely because Jehovah had spoken and His word must not return to Him void, but because the people had not hearkened and obeyed. His threats were never meant to exclude the penitent from the possibility of pardon.
As Jeremiah had insisted upon the guilt of every class of the community, so he is also careful to enumerate all the classes as about to suffer from the coming judgment: "Zedekiah king of Judah and his princes";334 "the people, the prophet, and the priest."335 This Last Judgment of Judah, as it took the form of the complete overthrow of the State, necessarily included all under its sentence of doom. One of the mysteries of Providence is that those who are most responsible for national sins seem to suffer least by public misfortunes. Ambitious statesmen and bellicose journalists do not generally fall in battle and leave destitute widows and children. When the captains of commerce and manufacture err in their industrial policy, one great result is the pauperism of hundreds of families who had no voice in the matter. A spendthrift landlord may cripple the agriculture of half a county. And yet, when factories are closed and farmers ruined, the manufacturer and the landlord are the last to see want. In former invasions of Judah, the princes and priests had some share of suffering; but wealthy nobles might incur losses and yet weather the storm by which poorer men were overwhelmed. Fines and tribute levied by the invaders would, after the manner of the East, be wrung from the weak and helpless. But now ruin was to fall on all alike. The nobles had been flagrant in sin, they were now to be marked out for most condign punishment – "To whomsoever much is given, of him shall much be required."
Part of the burden of Jeremiah's prophecy, one of the sayings constantly on his lips, was that the city would be taken and destroyed by fire.336 The Temple would be laid in ruins like the ancient sanctuary of Israel at Shiloh.337 The palaces338 of the king and princes would be special marks for the destructive fury of the enemy, and their treasures and all the wealth of the city would be for a spoil; those who survived the sack of the city would be carried captive to Babylon.339
In this general ruin the miseries of the people would not end with death. All nations have attached much importance to the burial of the dead and the due performance of funeral rites. In the touching Greek story Antigone sacrificed her life in order to bury the remains of her brother. Later Judaism attached exceptional importance to the burial of the dead, and the Book of Tobit lays great stress on this sacred duty. The angel Raphael declares that one special reason why the Lord had been merciful to Tobias was that he had buried dead bodies, and had not delayed to rise up and leave his meal to go and bury the corpse of a murdered Jew, at the risk of his own life.340
Jeremiah prophesied of the slain in this last overthrow: "They shall not be lamented, neither shall they be buried; they shall be as dung on the face of the ground; … their carcases shall be meat for the fowls of the heaven, and for the beasts of the earth."
When these last had done their ghastly work, the site of the Temple, the city, the whole land would be left silent and desolate. The stranger, wandering amidst the ruins, would hear no cheerful domestic sounds; when night fell, no light gleaming through chink or lattice would give the sense of human neighbourhood. Jehovah "would take away the sound of the millstones and the light of the candle."341 The only sign of life amidst the desolate ruins of Jerusalem and the cities of Judah would be the melancholy cry of the jackals round the traveller's tent.342
The Hebrew prophets and our Lord Himself often borrowed their symbols from the scenes of common life, as they passed before their eyes. As in the days of Noah, as in the days of Lot, as in the days of the Son of Man, so in the last agony of Judah there was marrying and giving in marriage. Some such festive occasion suggested to Jeremiah one of his favourite formulæ; it occurs four times in the Book of Jeremiah, and was probably uttered much oftener. Again and again it may have happened that, as a marriage procession passed through the streets, the gay company were startled by the grim presence of the prophet, and shrank back in dismay as they found themselves made the text for a stern homily of ruin: "Thus saith Jehovah Sabaoth, I will take away from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride." At any rate, however, and whenever used, the figure could not fail to arrest attention, and to serve as an emphatic declaration that the ordinary social routine would be broken up and lost in the coming calamity.
Henceforth the land would be as some guilty habitation of sinners, devoted to eternal destruction, an astonishment and a hissing and a perpetual desolation.343 When the heathen sought some curse to express the extreme of malignant hatred, they would use the formula, "God make thee like Jerusalem."344 Jehovah's Chosen People would become an everlasting reproach, a perpetual shame, which should not be forgotten.345 The wrath of Jehovah pursued even captives and fugitives. In chapter xxix. Jeremiah predicts the punishment of the Jewish prophets at Babylon. When we last hear of him, in Egypt, he is denouncing ruin against "the remnant of Judah that have set their faces to go into the land of Egypt to sojourn there." He still reiterates the same familiar phrases: "Ye shall die by the sword, by the famine, and by the pestilence"; they shall be "an execration, and an astonishment, and a curse, and a reproach."
We have now traced the details of the prophet's message of doom. Fulfilment followed fast upon the heels of prediction, till Jeremiah rather interpreted than foretold the thick-coming disasters. When his book was compiled, the prophecies were already, as they are now, part of the history of the last days of Judah. The book became the record of this great tragedy, in which these prophecies take the place of the choric odes in a Greek drama.
CHAPTER XXX
RESTORATION – I. THE SYMBOL
xxxii
"And I bought the field of Hanameel." – Jer. xxxii. 9
When Jeremiah was first called to his prophetic mission, after the charge "to pluck up and to break down, and to destroy and to overthrow," there were added – almost as if they were an afterthought – the words "to build and to plant."346 Throughout a large part of the book little or nothing is said about building and planting; but, at last, four consecutive chapters, xxx. – xxxiii., are almost entirely devoted to this subject. Jeremiah's characteristic phrases are not all denunciatory; we owe to him the description of Jehovah as "the Hope of Israel."347 Sin and ruin, guilt and punishment, could not quench the hope that centred in Him. Though the day of Jehovah might be darkness and not light,348 yet, through the blackness of this day turned into night, the prophets beheld a radiant dawn. When all other building and planting were over for Jeremiah, when it might seem that much that he had planted was being rooted up again in the overthrow of Judah, he was yet permitted to plant shoots in the garden of the Lord, which have since become trees whose leaves are for the healing of the nations.
The symbolic act dealt with in this chapter is a convenient introduction to the prophecies of restoration, especially as chapters xxx., xxxi., have no title and are of uncertain date.
The incident of the purchase of Hanameel's field is referred by the title to the year 587 b. c., when Jeremiah was in prison and the capture of the city was imminent. Verses 2-6 are an introduction by some editor, who was anxious that his readers should fully understand the narrative that follows. They are compiled from the rest of the book, and contain nothing that need detain us.
When Jeremiah was arrested and thrown into prison, he was on his way to Anathoth "to receive his portion there,"349 i. e., as we gather from this chapter, to take possession of an inheritance that devolved upon him. As he was now unable to attend to this business at Anathoth, his cousin Hanameel came to him in the prison, to give him the opportunity of observing the necessary formalities. In his enforced leisure Jeremiah would often recur to the matter on which he had been engaged when he was arrested. An interrupted piece of work is apt to intrude itself upon the mind with tiresome importunity; moreover his dismal surroundings would remind him of his business – it had been the cause of his imprisonment. The bond between an Israelite and the family inheritance was almost as close and sacred as that between Jehovah and the Land of Promise. Naboth had died a martyr to the duty he owed to the land. "Jehovah forbid that I should give thee the inheritance of my fathers,"350 said he to Ahab. And now, in the final crisis of the fortunes of Judah, the prophet whose heart was crushed by the awful task laid upon him had done what he could to secure the rights of his family in the "field" at Anathoth.
Apparently he had failed. The oppression of his spirits would suggest that Jehovah had disapproved and frustrated his purpose. His failure was another sign of the utter ruin of the nation. The solemn grant of the Land of Promise to the Chosen People was finally revoked; and Jehovah no longer sanctioned the ancient ceremonies which bound the households and clans of Israel to the soil of their inheritance.
In some such mood, Jeremiah received the intimation that his cousin Hanameel was on his way to see him about this very business. "The word of Jehovah came unto him: Behold, thine uncle Shallum's son Hanameel is coming to thee, to say unto thee, Buy my field in Anathoth, for it is thy duty to buy it by way of redemption." The prophet was roused to fresh perplexity. The opportunity might be a Divine command to proceed with the redemption. And yet he was a childless man doomed to die in exile. What had he to do with a field at Anathoth in that great and terrible day of the Lord? Death or captivity was staring every one in the face; land was worthless. The transaction would put money into Hanameel's pocket. The eagerness of a Jew to make sure of a good bargain seemed no very safe indication of the will of Jehovah.
In this uncertain frame of mind Hanameel found his cousin, when he came to demand that Jeremiah should buy his field. Perhaps the prisoner found his kinsman's presence a temporary mitigation of his gloomy surroundings, and was inspired with more cheerful and kindly feelings. The solemn and formal appeal to fulfil a kinsman's duty towards the family inheritance came to him as a Divine command: "I knew that this was the word of Jehovah."
The cousins proceeded with their business, which was in no way hindered by the arrangements of the prison. We must be careful to dismiss from our minds all the associations of the routine and discipline of a modern English gaol. The "court of the guard" in which they were was not properly a prison; it was a place of detention, not of punishment. The prisoners may have been fettered, but they were together and could communicate with each other and with their friends. The conditions were not unlike those of a debtors' prison such as the old Marshalsea, as described in Little Dorrit.
Our information as to this right or duty of the next-of-kin to buy or buy back land is of the scantiest.351 The leading case is that in the Book of Ruth, where, however, the purchase of land is altogether secondary to the levirate marriage. The land custom assumes that an Israelite will only part with his land in case of absolute necessity, and it was evidently supposed that some member of the clan would feel bound to purchase. On the other hand, in Ruth, the next-of-kin is readily allowed to transfer the obligation to Boaz. Why Hanameel sold his field we cannot tell; in these days of constant invasion, most of the small landowners must have been reduced to great distress, and would gladly have found purchasers for their property. The kinsman to whom land was offered would pretty generally refuse to pay anything but a nominal price. Formerly the demand that the next-of-kin should buy an inheritance was seldom made, but the exceptional feature in this case was Jeremiah's willingness to conform to ancient custom.
The price paid for the field was seventeen shekels of silver, but, however precise this information may seem, it really tells us very little. A curious illustration is furnished by modern currency difficulties. The shekel, in the time of the Maccabees, when we are first able to determine its value with some certainty, contained about half an ounce of silver, i. e. about the amount of metal in an English half-crown. The commentaries accordingly continue to reckon the shekel as worth half-a-crown, whereas its value by weight according to the present price of silver would be about fourteenpence. Probably the purchasing power of silver was not more stable in ancient Palestine than it is now. Fifty shekels seemed to David and Araunah a liberal price for a threshing-floor and its oxen, but the Chronicler thought it quite inadequate.352 We know neither the size of Hanameel's field nor the quality of the land, nor yet the value of the shekels;353 but the symbolic use made of the incident implies that Jeremiah paid a fair and not a panic price.
The silver was duly weighed in the presence of witnesses and of all the Jews that were in the court of the guard, apparently including the prisoners; their position as respectable members of society was not affected by their imprisonment. A deed or deeds were drawn up, signed by Jeremiah and the witnesses, and publicly delivered to Baruch to be kept safely in an earthen vessel. The legal formalities are described with some detail; possibly they were observed with exceptional punctiliousness; at any rate, great stress is laid upon the exact fulfilment of all that law and custom demanded. Unfortunately, in the course of so many centuries, much of the detail has become unintelligible. For instance, Jeremiah the purchaser signs the record of the purchase, but nothing is said about Hanameel signing. When Abraham bought the field of Machpelah of Ephron the Hittite there was no written deed, the land was simply transferred in public at the gate of the city.354 Here the written record becomes valid by being publicly delivered to Baruch in the presence of Hanameel and the witnesses. The details with regard to the deeds are very obscure, and the text is doubtful. The Hebrew apparently refers to two deeds, but the Septuagint for the most part to one only. The R.V. of verse 11 runs: "So I took the deed of the purchase, both that which was sealed, according to the law and the custom, and that which was open." The Septuagint omits everything after "that which was sealed"; and, in any case, the words "the law and the custom" – better, as R.V. margin, "containing the terms and the conditions" – are a gloss. In verse 14 the R.V. has: "Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel." The Septuagint reads: "Take this book of the purchase and this book that has been read,355 and thou shalt put it in an earthen vessel."356 It is possible that, as has been suggested, the reference to two deeds has arisen out of a misunderstanding of the description of a single deed. Scribes may have altered or added to the text in order to make it state explicitly what they supposed to be implied. No reason is given for having two deeds. We could have understood the double record if each party had retained one of the documents, or if one had been buried in the earthen vessel and the other kept for reference, but both are put into the earthen vessel. The terms "that which is sealed" and "that which is open" may, however, be explained of either of one or two documents357 somewhat as follows: the record was written, signed, and witnessed; it was then folded up and sealed; part or the whole of the contents of this sealed-up record was then written again on the outside or on a separate parchment, so that the purport of the deed could easily be ascertained without exposing the original record. The Assyrian and Chaldean contract-tablets were constructed on this principle; the contract was first written on a clay tablet, which was further enclosed in an envelope of clay, and on the outside was engraved an exact copy of the writing within. If the outer writing became indistinct or was tampered with, the envelope could be broken and the exact terms of the contract ascertained from the first tablet. Numerous examples of this method can be seen in the British Museum. The Jews had been vassals of Assyria and Babylon for about a century, and thus must have had ample opportunity to become acquainted with their legal procedure; and, in this instance, Jeremiah and his friends may have imitated the Chaldeans. Such an imitation would be specially significant in what was intended to symbolise the transitoriness of the Chaldean conquest.
The earthen vessel would preserve the record from being spoilt by the damp; similarly bottles are used nowadays to preserve the documents that are built up into the memorial stones of public buildings. In both cases the object is that "they may continue many days."
So far the prophet had proceeded in simple obedience to a Divine command to fulfil an obligation which otherwise might excusably have been neglected. He felt that his action was a parable which suggested that Judah might retain its ancient inheritance,358 but Jeremiah hesitated to accept an interpretation seemingly at variance with the judgments he had pronounced upon the guilty people. When he had handed over the deed to Baruch, and his mind was no longer occupied with legal minutiæ, he could ponder at leisure on the significance of his purchase. The prophet's meditations naturally shaped themselves into a prayer; he laid his perplexity before Jehovah.359 Possibly, even from the court of the guard, he could see something of the works of the besiegers; and certainly men would talk constantly of the progress of the siege. Outside the Chaldeans were pushing their mounds and engines nearer and nearer to the walls, within famine and pestilence decimated and enfeebled the defenders; the city was virtually in the enemy's hands. All this was in accordance with the will of Jehovah and the mission entrusted to His prophet. "What thou hast spoken of is come to pass, and, behold, thou seest it." And yet, in spite of all this, "Thou hast said unto me, O Lord Jehovah, Buy the field for money and take witnesses – and the city is in the hands of the Chaldeans!"
Jeremiah had already predicted the ruin of Babylon and the return of the captives at the end of seventy years.360 It is clear, therefore, that he did not at first understand the sign of the purchase as referring to restoration from the Captivity. His mind, at the moment, was preoccupied with the approaching capture of Jerusalem; apparently his first thought was that his prophecies of doom were to be set aside, and at the last moment some wonderful deliverance might be wrought out for Zion. In the Book of Jonah, Nineveh is spared in spite of the prophet's unconditional and vehement declaration: "Yet forty days and Nineveh shall be overthrown." Was it possible, thought Jeremiah, that after all that had been said and done, buying and selling, building and planting, marrying and giving in marriage, were to go on as if nothing had happened? He was bewildered and confounded by the idea of such a revolution in the Divine purposes.
Jehovah in His answer at once repudiates this idea. He asserts His universal sovereignty and omnipotence; these are to be manifested, first in judgment and then in mercy. He declares afresh that all the judgments predicted by Jeremiah shall speedily come to pass. Then He unfolds His gracious purpose of redemption and deliverance. He will gather the exiles from all lands and bring them back to Judah, and they shall dwell there securely. They shall be His people and He will be their God. Henceforth He will make an everlasting covenant with them, that He will never again abandon them to misery and destruction, but will always do them good. By Divine grace they shall be united in purpose and action to serve Jehovah; He Himself will put His fear in their hearts.
And then returning to the symbol of the purchased field, Jehovah declares that fields shall be bought, with all the legal formalities usual in settled and orderly societies, deeds shall be signed, sealed, and delivered in the presence of witnesses. This restored social order shall extend throughout the territory of the Southern Kingdom, Benjamin, the environs of Jerusalem, the cities of Judah, of the hill country, of the Shephelah and the Negeb. The exhaustive enumeration partakes of the legal character of the purchase of Hanameel's field.
Thus the symbol is expounded: Israel's tenure of the Promised Land will survive the Captivity; the Jews will return to resume their inheritance, and will again deal with the old fields and vineyards and oliveyards, according to the solemn forms of ancient custom.
The familiar classical parallel to this incident is found in Livy, xxvi. 11, where we are told that when Hannibal was encamped three miles from Rome, the ground he occupied was sold in the Forum by public auction, and fetched a good price.
Both at Rome and at Jerusalem the sale of land was a symbol that the control of the land would remain with or return to its original inhabitants. The symbol recognised that access to land is essential to all industry, and that whoever controls this access can determine the conditions of national life. This obvious and often forgotten truth was constantly present to the minds of the inspired writers: to them the Holy Land was almost as sacred as the Chosen People; its right use was a matter of religious obligation, and the prophets and legislators always sought to secure for every Israelite family some rights in their native soil.
The selection of a legal ceremony and the stress laid upon its forms emphasise the truth that social order is the necessary basis of morality and religion. The opportunity to live healthily, honestly, and purely is an antecedent condition of the spiritual life. This opportunity was denied to slaves in the great heathen empires, just as it is denied to the children in our slums. Both here and more fully in the sections we shall deal with in the following chapters, Jeremiah shows that he was chiefly interested in the restoration of the Jews because they could only fulfil the Divine purpose as a separate community in Judah.
Moreover, to use a modern term, he was no anarchist; spiritual regeneration might come through material ruin, but the prophet did not look for salvation either in anarchy or through anarchy. While any fragment of the State held together, its laws were to be observed; as soon as the exiles were re-established in Judah, they would resume the forms and habits of an organised community. The discipline of society, like that of an army, is most necessary in times of difficulty and danger, and, above all, in the crisis of defeat.
