Further, it is not the least prominent but the leading part of a man's nature that most requires this heavenly discipline, if the best is to be made of it that can be made. The strongest element, that which is most characteristic of the person, that which constitutes his individuality, is the chosen field of Divine influence and operation; for here lies the greatest need. In Jeremiah this master element was an almost feminine tenderness; a warmly affectionate disposition, craving the love and sympathy of his fellows, and recoiling almost in agony from the spectacle of pain and suffering. And therefore it was that the Divine discipline was specially applied to this element in the prophet's personality. In him, as in all other men, the good was mingled with evil, which, if not purged away, might spread until it spoiled his whole nature. It is not virtue to indulge our own bent, merely because it pleases us to do so; nor is the exercise of affection any great matter to an affectionate nature. The involved strain of selfishness must be separated, if any naturally good gift is to be elevated to moral worth, to become acceptable in the sight of God. And so it was precisely here, in his most susceptible point, that the sword of trial pierced the prophet through. He was saved from all hazard of becoming satisfied with the love of wife and children, and forgetting in that earthly satisfaction the love of his God. He was saved from absorption in the pleasures of friendly intercourse with neighbours, from passing his days in an agreeable round of social amenities; at a time when ruin was impending over his country, and well nigh ready to fall. And the means which God chose for the accomplishment of this result were precisely those of which the prophet had complained (xv. 17); his social isolation, which though in part a matter of choice, was partly forced upon him by the irritation and ill-will of his acquaintance. It is now declared that this trial is to continue. The Lord does not necessarily remove a trouble, when entreated to do it. He manifests His love by giving strength to bear it, until the work of chastening be perfected.
An interruption is now supposed, such as may often have occurred in the course of Jeremiah's public utterances. The audience demands to know why all this evil is ordained to fall upon them. What is our guilt and what our trespass, that we have trespassed against Iahvah our God? The answer is a twofold accusation. Their fathers were faithless to Iahvah, and they have outdone their fathers' sin; and the penalty will be expulsion and a foreign servitude.
"Because your fathers forsook Me (It is Iahvah's word!)
And went after other gods, and served them, and bowed down to them,
And Me they forsook, and My teaching they observed not:
And ye yourselves (or, as for you) have done worse than your fathers;
And lo, ye walk each after the stubbornness of his evil heart,
So as not to hearken unto Me.
Therefore will I hurl you from off this land,
On to the land that ye and your fathers knew not;
And ye may serve there other gods, day and night,
Since I will not grant you grace."
The damning sin laid to Israel's charge is idolatry, with all the moral consequences involved in that prime transgression. That is to say, the offence consisted not barely in recognising and honouring the gods of the nations along with their own God, though that were fault enough, as an act of treason against the sole majesty of Heaven; but it was aggravated enormously by the moral declension and depravity, which accompanied this apostasy. They and their fathers forsook Iahvah "and kept not His teaching;" a reference to the Book of the Law, considered not only as a collection of ritual and ceremonial precepts for the regulation of external religion, but as a guide of life and conduct. And there had been a progress in evil; the nation had gone from bad to worse with fearful rapidity: so that now it could be said of the existing generation that it paid no heed at all to the monitions which Iahvah uttered by the mouth of His prophet, but walked simply in stubborn self-will and the indulgence of every corrupt inclination. And here too, as in so many other cases, the sin is to be its own punishment. The Book of the Law had declared that revolt from Iahvah should be punished by enforced service of strange gods in a strange land (Deut. iv. 28, xxviii. 36, 64); and Jeremiah repeats this threat, with the addition of a tone of ironical concession: there, in your bitter banishment, you may have your wish to the full; you may serve the foreign gods, and that without intermission (implying that the service would be a slavery).
The whole theory of Divine punishment is implicit in these few words of the prophet. They who sin persistently against light and knowledge are at last given over to their own hearts' lust, to do as they please, without the gracious check of God's inward voice. And then there comes a strong delusion, so that they believe a lie, and take evil for good and good for evil, and hold themselves innocent before God, when their guilt has reached its climax; so that, like Jeremiah's hearers, if their evil be denounced, they can ask in astonishment: "What is our iniquity? or what is our trespass?"
They are so ripe in sin that they retain no knowledge of it as sin, but hold it virtue.
"And they, so perfect is their misery,
Not once perceive their foul disfigurement,
But boast themselves more comely than before."
And not only do we find in this passage a striking instance of judicial blindness as the penalty of sin. We may see also in the penalty predicted for the Jews a plain analogy to the doctrine that the permanence of the sinful state in a life to come is the penalty of sin in the present life. "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still!" and know himself to be what he is.
The prophet's dark horizon is here apparently lit up for a moment by a gleam of hope. The fourteenth and fifteenth verses, however, with their beautiful promise of restoration, really belong to another oracle, whose prevailing tones are quite different from the present gloomy forecast of retribution (xxiii. 7 sqq.). Here they interrupt the sense, and make a cleavage in the connexion of thought, which can only be bridged over artificially, by the suggestion that the import of the two verses is primarily not consolatory but minatory; that is to say, that they threaten Exile rather than promise Return; a mode of understanding the two verses which does manifest violence to the whole form of expression, and, above all, to their obvious force in the original passage from which they have been transferred hither. Probably some transcriber of the text wrote them in the margin of his copy, by way of palliating the otherwise unbroken gloom of this oracle of coming woe. Then, at some later time, another copyist, supposing the marginal note indicated an omission, incorporated the two verses in his transcription of the text, where they have remained ever since. (See on xxiii. 7, 8.)
After plainly announcing in the language of Deuteronomy the expulsion of Judah from the land which they had desecrated by idolatry, the prophet develops the idea in his own poetic fashion; representing the punishment as universal, and insisting that it is a punishment, and not an unmerited misfortune.
"Lo, I am about to send many fishers (It is Iahvah's word!)
And they shall fish them;
And afterwards will I send many hunters,
And they shall hunt them,
From off every mountain,
And from off every hill,
And out of the clefts of the rocks."
Like silly fish, crowding helplessly one over another into the net,68 when the fated moment arrives, Judah will fall an easy prey to the destroyer. And "afterwards," to ensure completeness, those who have survived this first disaster will be hunted like wild beasts, out of all the dens and caves in the mountains, the Adullams and Engedis, where they have found a refuge from the invader.
There is clearly reference to two distinct visitations of wrath, the latter more deadly than the former; else why the use of the emphatic note of time "afterwards"? If we understand by the "fishing" of the country the so-called first captivity, the carrying away of the boy-king Jehoiachin and his mother and his nobles and ten thousand principal citizens, by Nebuchadrezzar to Babylon (2 Kings xxiv. 10 sqq.); and by the "hunting" the final catastrophe in the time of Zedekiah; we get, as we shall see, a probable explanation of a difficult expression in the eighteenth verse, which cannot otherwise be satisfactorily accounted for. The next words (ver. 17) refute an assumption, implied in the popular demand to know wherein the guilt of the nation consists, that Iahvah is not really cognisant of their acts of apostasy.
"For Mine eyes are upon all their ways,
They are not hidden away from before My face;
Nor is their guilt kept secret from before Mine eyes."
The verse is thus an indirect reply to the questions of verse 10; questions which in some mouths might indicate that unconsciousness of guilt, which is the token of sin finished and perfected; in others, the presence of that unbelief which doubts whether God can, or at least whether He does regard human conduct. But "He that planted the ear, can He not hear? He that formed the eye, can He not see?" (Ps. xciv. 9). It is really an utterly irrational thought, that sight, and hearing, and the higher faculties of reflexion and consciousness, had their origin in a blind and deaf, a senseless and unconscious source such as inorganic matter, whether we consider it in the atom or in the enormous mass of an embryo system of stars.
The measure of the penalty is now assigned.
"And I will repay first the double of their guilt and their trespass
For that they profaned My land with the carcases of their loathly offerings,
And their abominations filled Mine heritage."69
"I will repay first." The term "first," which has occasioned much perplexity to expositors, means "the first time" (Gen. xxxviii. 28; Dan. xi. 29), and refers, if I am not mistaken, to the first great blow, the captivity of Jehoiachin, of which I spoke just now; an occasion which is designated again (ver. 21), by the expression "this once" or rather "at this time." And when it is said "I will repay the double of their guilt and of their trespass," we are to understand that the Divine justice is not satisfied with half measures; the punishment of sin is proportioned to the offence, and the cup of self-entailed misery has to be drained to the dregs. Even penitence does not abolish the physical and temporal consequences of sin; in ourselves and in others whom we have influenced they continue – a terrible and ineffaceable record of the past. The ancient law required that the man who had wronged his neighbour by theft or fraud should restore double (Ex. xxii. 4, 7, 9); and thus this expression would appear to denote that the impending chastisement would be in strict accordance with the recognised rule of law and justice, and that Judah must repay to the Lord in suffering the legal equivalent for her offence. In a like strain, towards the end of the Exile, the great prophet of the captivity comforts Jerusalem with the announcement that "her hard service is accomplished, her punishment is held sufficient; for she hath received of Iahvah's hand twofold for all her trespasses" (Isa. xl. 2). The Divine severity is, in fact, truest mercy. Only thus does mankind learn to realize "the exceeding sinfulness of sin," only as Judah learned the heinousness of desecrating the Holy Land with "loathly offerings" to the vile Nature-gods, and with the symbols in wood and stone of the cruel and obscene deities of Canaan; viz. by the fearful issue of transgression, the lesson of a calamitous experience, confirming the forecasts of its inspired prophets.
"Iahvah my strength and my stronghold and my refuge in the day of distress!
Unto Thee the very heathen will come from the ends of the earth, and will say:
'Mere fraud did our fathers receive as their own,
Mere breath, and beings among whom is no helper.
Should man make him gods,
When such things are not gods?'
"Therefore, behold I am about to let them know —
At this time will I let them know My hand and My might,
And they shall know that My name is Iahvah!"
In the opening words Jeremiah passionately recoils from the very mention of the hateful idols, the loathly creations, the lifeless "carcases," which his people have put in the place of the Living God. An overmastering access of faith lifts him off the low ground where these dead things lie in their helplessness, and bears him in spirit to Iahvah, the really and eternally existing, Who is his "strength and stronghold and refuge in the day of distress." From this height he takes an eagle glance into the dim future, and discerns – O marvel of victorious faith! – that the very heathen, who have never so much as known the Name of Iahvah, must one day be brought to acknowledge the impotence of their hereditary gods, and the sole deity of the Mighty One of Jacob. He enjoys a glimpse of Isaiah's and Micah's glorious vision of the latter days, when "the mountain of the Lord's House shall be exalted as chief of mountains, and all nations shall flow unto it."
In the light of this revelation, the sin and folly of Israel in dishonouring the One only God, by associating Him with idols and their symbols, becomes glaringly visible. The very heathen (the term is emphatic by position), will at last grope their way out of the night of traditional ignorance, and will own the absurdity of manufactured gods. Israel, on the other hand, has for centuries sinned against knowledge and reason. They had "Moses and the prophets"; yet they hated warning and despised reproof. They resisted the Divine teachings, because they loved to walk in their own ways, after the imaginings of their own evil hearts. And so they soon fell into that strange blindness, which suffered them to see no sin in giving companions to Iahvah, and neglecting His severer worship for the sensuous rites of Canaan.
A rude awakening awaits them. Once more will Iahvah interpose to save them from their infatuation. "This time" they shall be taught to know the nothingness of idols, not by the voice of prophetic pleadings, not by the fervid teachings of the Book of the Law, but by the sword of the enemy, by the rapine and ruin, in which the resistless might of Iahvah will be manifested against His rebellious people. Then, when the warnings which they have ridiculed find fearful accomplishment, then will they know that the name of the One God is Iahvah – He Who alone was and is and shall be for evermore. In the shock of overthrow, in the sorrows of captivity, they will realize the enormity of assimilating the Supreme Source of events, the Fountain of all being and power, to the miserable phantoms of a darkened and perverted imagination.
xvii. 1-18. Jeremiah, speaking for God, returns to the affirmation of Judah's guiltiness. He has answered the popular question (xvi. 10), so far as it implied that it was no mortal sin to associate the worship of alien gods with the worship of Iahvah. He now proceeds to answer it with an indignant contradiction, so far as it suggested that Judah was no longer guilty of the grossest forms of idolatry.
1 "The trespass of Judah," he affirms, "is written with pen of iron, with point of adamant;
Graven upon the tablet of their heart,
And upon the horns of their altars:
Even as their sons remember their altars,
And their sacred poles by the evergreen trees,
Upon the high hills.
2 "O My mountain in the field!
Thy wealth and all thy treasures will I give for a spoil,
For the trespass of thine high-places in all thy borders.
And thou shalt drop thine hand70 from thy demesne which I gave thee;
And I will enslave thee to thine enemies,
In the land that thou knowest not;
"For a fire have ye kindled in Mine anger;
It shall burn for evermore."
It is clear from the first strophe that the outward forms of idolatry were no longer openly practised in the country. Where otherwise would be the point of affirming that the national sin was "written with pen of iron, and point of adamant" – that it was "graven upon the tablet of the people's heart?" Where would be the point of alluding to the children's memory of the altars and sacred poles, which were the visible adjuncts of idolatry? Plainly it is implied that the hideous rites, which sometimes involved the sacrifice of children, are a thing of the past; yet not of the distant past, for the young of the present generation remember them; those terrible scenes are burnt in upon their memories, as a haunting recollection which can no more be effaced, than the guilt contracted by their parents as agents in those abhorrent rites can be done away. The indelible characters of sin are graven deeply upon their hearts; no need for a prophet to remind them of facts to which their own consciences, their own inward sense of outraged affections, and of nature sacrificed to a dark and bloody superstition, bears irrefragable witness. Rivers of water cannot cleanse the stain of innocent blood from their polluted altars. The crimes of the past are unatoned for, and beyond reach of atonement; they cry to heaven for vengeance, and the vengeance will surely fall (xv. 4).
Hitzig rather prosaically remarks that Josiah had destroyed the altars. But the stains of which the poet-seer speaks are not palpable to sense; he contemplates unseen realities.
"Will all great Neptune's ocean wash this blood
Clean from my hand? No, this my hand will rather
The multitudinous seas incarnadine,
Making the green one red."
The second strophe declares the nature of the punishment. The tender, yearning, hopeless love of the cry with which Iahvah resigns His earthly seat to profanation and plunder and red-handed ruin, enhances the awful impression wrought by the slow, deliberate enunciation of the details of the sentence – the utter spoliation of temple and palaces; the accumulated hoards of generations – all that represented the wealth and culture and glory of the time – carried away for ever; the enforced surrender of home and country; the harsh servitude to strangers in a far-off land.
It is difficult to fix the date of this short lyrical outpouring, if it be assumed, with Hitzig, that it is an independent whole. He refers it to the year b. c. 602, after Jehoiakim had revolted from Babylon – "a proceeding which made a future captivity well-nigh certain, and made it plain that the sin of Judah remained still to be punished." Moreover, the preceding year (b. c. 603) was what was known to the Law as a Year of Release or Remission (shenath shemittah); and the phrase "thou shalt drop thine hand," i. e. "loose thine hold of" the land (xvii. 4), appears to allude to the peculiar usages of that year, in which the debtor was released from his obligations, and the corn-lands and vineyards were allowed to lie fallow. The Year of Release was also called the Year of Rest (shenath shabbathon, Lev. xxv. 5); and both in the present passage of Jeremiah, and in the book of Leviticus, the time to be spent by the Jews in exile is regarded as a period of rest for the desolate land, which would then "make good her sabbaths" (Lev. xxvi. 34, 35, 43). The Chronicler indeed seems to refer to this very phrase of Jeremiah; at all events, nothing else is to be found in the extant works of the prophet with which his language corresponds (2 Chron. xxxvi. 21).
If the rendering of the second verse, which we find in both our English versions, and which I have adopted above, be correct, there arises an obvious objection to the date assigned by Hitzig; and the same objection lies against the view of Naegelsbach, who translates:
"As their children remember their altars,
And their images of Baal by (i. e. at the sight of) the green trees, by the high hills."
For in what sense could this have been written "not long before the fourth year of Jehoiakim," which is the date suggested by this commentator for the whole group of chapters, xiv. – xvii. 18? The entire reign of Josiah had intervened between the atrocities of Manasseh and this period; and it is not easy to suppose that any sacrifice of children had occurred in the three months' reign of Jehoahaz, or in the early years of Jehoiakim. Had it been so, Jeremiah, who denounces the latter king severely enough, would certainly have placed the horrible fact in the forefront of his invective; and instead of specifying Manasseh as the king whose offences Iahvah would not pardon, would have thus branded Jehoiakim, his own contemporary. This difficulty appears to be avoided by Hitzig, who explains the passage thus: "When they (the Jews) think of their children, they remember, and cannot but remember, the altars to whose horns the blood of their immolated children cleaves. In the same way, by a green tree on the hills, i. e., when they come upon any such, their Asherim are brought to mind, which were trees of that sort." And since it is perhaps possible to translate the Hebrew as this suggests, "When they remember their sons, their altars, and their sacred poles, by (i. e. by means of) the evergreen trees (collective term) upon the high hills," and this translation agrees well with the statement that the sin of Judah is "graven upon the tablet of their heart," his view deserves further consideration. The same objection, however, presses again, though with somewhat diminished force. For if the date of the section be 602, the eighth year of Jehoiakim, more than forty years must have elapsed between the time of Manasseh's bloody rites and the utterance of this oracle. Would many who were parents then, and surrendered their children for sacrifice, be still living at the supposed date? And if not, where is the appropriateness of the words "When they remember their sons, their altars, and their Asherim?"
There seems no way out of the difficulty, but either to date the piece much earlier, assigning it, e. g., to the time of the prophet's earnest preaching in connexion with the reforming movement of Josiah, when the living generation would certainly remember the human sacrifices under Manasseh; or else to construe the passage in a very different sense, as follows. The first verse declares that the sin of Judah is graven upon the tablet of their heart, and upon the horns of their altars. The pronouns evidently shew that it is the guilt of the nation, not of a particular generation, that is asserted. The subsequent words agree with this view. The expression, "Their sons" is to be understood in the same way as the expressions "their heart," "their altars." It is equivalent to the "sons of Judah" (benê Jehudah), and means simply the people of Judah, as now existing, the present generation. Now it does not appear that image-worship and the cultus of the high-places revived after their abolition by Josiah. Accordingly, the symbols of impure worship mentioned in this passage are not high-places and images but altars and Asherim, i. e., the wooden poles which were the emblems of the reproductive principle of Nature. What the passage therefore intends to say would seem to be this: "The guilt of the nation remains, so long as its children are mindful of their altars and Asherim erected beside71 the evergreen trees on the high hills"; i. e., so long as they remain attached to the modified idolatry of the day.
The general force of the words remains the same, whether they accuse the existing generation of serving sun-pillars (maççeboth) and sacred poles (asherim), or merely of hankering after the old forbidden rites. For so long as the popular heart was wedded to the former superstitions, it could not be said that any external abolition of idolatry was a sufficient proof of national repentance. The longing to indulge in sin is sin; and sinful it is not to hate sin. The guilt of the nation remained, therefore, and would remain, until blotted out by the tears of a genuine repentance towards Iahvah.
But understood thus, the passage suits the time of Jehoiachin, as well as any other period.
"Why," asks Naegelsbach, "should not Moloch have been the terror of the Israelitish children, when there was such real and sad ground for it, as in wanting in other bugbears which terrify the children of the present day?" To this we may reply, (1) Moloch is not mentioned at all, but simply altars and asherim; (2) would the word "remember" be appropriate in this case?
The beautiful strophes which follow (5-13) are not obviously connected with the preceding text. They wear a look of self-completeness, which suggests that here and in many other places Jeremiah has left us, not whole discourses, written down substantially in the form in which they were delivered, but rather his more finished fragments; pieces which being more rhythmical in form, and more striking in thought, had imprinted themselves more deeply upon his memory.
"Thus hath Iahvah said:
Cursed is the man that trusteth in human kind,
And maketh flesh his arm,
And whose heart swerveth from Iahvah!
And he shall become like a leafless tree in the desert,
And shalt not see when good cometh;
And shall dwell in parched places in the steppe,
A salt land and uninhabited.
"Blessed is the man that trusteth in Iahvah,
And whose trust Iahvah becometh!
And he shall become like a tree planted by water,
That spreadeth its roots by a stream,
And is not afraid when heat cometh,
And its leaf is evergreen;
And in the year of drought it feareth not,
Nor leaveth off from making fruit."
The form of the thought expressed in these two octostichs, the curse and the blessing, may have been suggested by the curses and blessings of that Book of the Law of which Jeremiah had been so faithful an interpreter (Deut. xxvii. 15-xxviii. 20); while both the thought and the form of the second stanza are imitated by the anonymous poet of the first psalm. The mention of "the year of drought" in the penultimate line may be taken, perhaps, as a link of connexion between this brief section and the whole of what precedes it so far as chap. xiv., which is headed "Concerning the droughts." If, however, the group of chapters thus marked out really constitute a single discourse, as Naegelsbach assumes, one can only say that the style is episodical rather than continuous; that the prophet has often recorded detached thoughts, worked up to a certain degree of literary form, but hanging together as loosely as pearls on a string. Indeed, unless we suppose that he had kept full notes of his discourses and soliloquies, or that, like certain professional lecturers of our own day, he had been in the habit of indefinitely repeating to different audiences the same carefully elaborated compositions, it is difficult to understand how he would be able without the aid of a special miracle, to write down in the fourth year of Jehoiakim the numerous utterances of the previous three and twenty years. Neither of these suppositions appears probable. But if the prophet wrote from memory, so long after the original delivery of many of his utterances, the looseness of internal connexion, which marks so much of his book, is readily understood.
The internal evidence of the fragment before us, so far as any such is traceable, appears to point to the same period as what precedes, the time immediately subsequent to the death of Jehoiakim. The curse pronounced upon trusting in man may be an allusion to that king's confidence in the Egyptian alliance, which probably induced him to revolt from Nebuchadrezzar, and so precipitate the final catastrophe of his country. He owed his throne to the Pharaoh's appointment (2 Kings xxiii. 34), and may perhaps have regarded this as an additional reason for defection from Babylon. But the chastisement of Egypt preceded that of Judah; and when the day came for the latter, the king of Egypt durst no longer go to the help of his too trustful allies (2 Kings xxiv. 7). Jehoiakim had died, but his son and successor was carried captive to Babylon. In the brief interval between those two events, the prophet may have penned these two stanzas, contrasting the issues of confidence in man and confidence in God. On the other hand, they may also be referred to some time not long before the fourth year of Jehoiakim, when that king, egged on by Egypt, was meditating rebellion against his suzerain; an act of which the fatal consequences might easily be foreseen by any thoughtful observer, who was not blinded by fanatical passion and prejudice, and which might itself be regarded as an index of the kindling of Divine wrath against the country.
"Deep is the heart above all things else;
And sore-diseased it is: who can know it?
I, Iahvah, search the heart, I try the reins,
And that, to give to a man according to his own ways,
According to the fruit of his own doings.
"A partridge that gathereth young which are not hers,
Is he that maketh wealth not by right.
In the middle of his days it will leave him,
And in his end he shall prove a fool.
"A throne of glory, a high seat from of old,
Is the place of our sanctuary.
Hope of Israel, Iahvah!
All that leave Thee shall be ashamed;
Mine apostates shall be written in earth;
For they left the Well of Living Waters, even Iahvah.
"Heal Thou me, Iahvah, and I shall be healed,
Save Thou me, and I shall be saved,
For Thou art my praise.
"Lo, they say unto me,
Where is the Word of Iahvah? Prithee, let it come!
Yet I, I hasted not from being a shepherd after Thee,
And woeful day I desired not —Thou knowest;
The issue of my lips, before Thy face it fell.
"Become not a terror to me!
Thou art my refuge in the day of evil.
Let my pursuers be ashamed, and let not me be ashamed!
Let them be dismayed, and let not me be dismayed;
Let Thou come upon them a day of evil,
And doubly with breaking break Thou them!"
In the first of these stanzas, the word "heart" is the connecting link with the previous reflexions. The curse and the blessing had there been pronounced not upon any outward and visible distinctions, but upon a certain inward bent and spirit. He is called accursed, whose confidence is placed in changeable, perishable man, and "whose heart swerveth from Iahvah." And he is blessed, who pins his faith to nothing visible; who looks for help and stay not to the seen, which is temporal, but to the Unseen, which is eternal.