Bible Commentaries

CHAPTER XIII

GEDALIAH

Jeremiah 39:1-18; Jeremiah 40:1-16; Jeremiah 41:1-18; Jeremiah 52:1-34

"Then arose Ishmael ben Nethaniah, and the ten men that were with him, and smote with the sword and slew

Gedaliah ben Ahikam ben Shaphan, whom the king of Babylon had made king over the land." Jeremiah 41:2

WE now pass to the concluding period of Jeremiah’s ministry. His last interview with Zedekiah was speedily followed by the capture of Jerusalem. With that catastrophe the curtain falls upon another act in the tragedy of the prophet’s life. Most of the chief dramatis personae make their final exit; only Jeremiah and Baruch remain. King and princes, priests and prophets, pass to death or captivity, and new characters appear to play their part for a while upon the vacant stage.

We would gladly know how Jeremiah fared on that night when the city was stormed, and Zedekiah and his army stole out in a vain attempt to escape beyond Jordan. Our book preserves two brief but inconsistent narratives of his fortunes.

One is contained in Jeremiah 39:11-14. Nebuchadnezzar, we must remember, was not present in person with the besieging army. His headquarters were at Riblah, far away in the north. He had, however, given special instructions concerning Jeremiah to Nebuzaradan, the general commanding the forces before Jerusalem: "Take him, and look well to him, and do him no harm; but do with him even as he shall say unto thee."

Accordingly Nebuzaradan and all the king of Babylon’s princes sent and took Jeremiah out of the court of the guard, and committed him to Gedaliah ben Ahikam ben Shaphan, to take him to his house. And Jeremiah dwelt among the people.

This account is not only inconsistent with that given in the next chapter, but it also represents Nebuzaradan as present when the city was taken, whereas, later on, [Jeremiah 52:6-12] we are told that he did not come upon the scene till a month later. For these and similar reasons, this version of the story is generally considered the less trustworthy. It apparently grew up at a time when the other characters and interests of the period had been thrown into the shade by the reverent recollection of Jeremiah and his ministry. It seemed natural to suppose that Nebuchadnezzar was equally preoccupied with the fortunes of the great prophet who had consistently preached obedience to his authority. The section records the intense reverence which the Jews of the Captivity felt for Jeremiah. We are more likely, however, to get a true idea of what happened by following the narrative in chapter 40.

According to this account, Jeremiah was not at once singled out for any exceptionally favourable treatment. When Zedekiah and the soldiers had left the city, there can have been no question of further resistance. The history does not mention any massacre by the conquerors, but we may probably accept Lamentations 2:20-21, as a description of the sack of Jerusalem:-

"Shall the priest and the prophet be slain in the sanctuary of the Lord?

The youth and the old man lie on the ground in the streets;

My virgins and my young men are fallen by the sword:

Thou hast slain them in the day of Thine anger;

Thou hast slaughtered, and not pitied."

Yet the silence of Kings and Jeremiah as to all this, combined with their express statements as to captives, indicates that the Chaldean generals did not order a massacre, but rather sought to take prisoners. The soldiers would not be restrained from a certain slaughter in the heat of their first breaking into the city; but prisoners had a market value, and were provided for by the practice of deportation which Babylon had inherited from Nineveh. Accordingly the soldiers’ lust for blood was satiated or bridled before they reached Jeremiah’s prison. The court of the guard probably formed part of the precincts of the palace, and the Chaldean commanders would at once secure its occupants for Nebuchadnezzar. Jeremiah was taken with other captives and put in chains. If the dates in Jeremiah 52:6; Jeremiah 52:12, be correct, he must have remained a prisoner till the arrival of Nebuzaradan, a month later on. He was then a witness of the burning of the city and the destruction of the fortifications, and was carrried with the other captives to Ramah. Here the Chaldean general found leisure to inquire into the deserts of individual prisoners and to decide how they should be treated. He would be aided in this task by the Jewish refugees from whose ridicule Zedekiah had shrunk, and they would at once inform him of the distinguished sanctity of the prophet and of the conspicuous services he had rendered to the Chaldean cause.

Nebuzaradan at once acted upon their representations. He ordered Jeremiah’s chains to be removed, gave him full liberty to go where he pleased, and assured him of the favour and protection of the Chaldean government:-

"If it seem good unto thee to come with me into Babylon, come, and I will look well unto thee; but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee; go whithersoever it seemeth to thee good and right."

These words are, however, preceded by two remarkable verses. For the nonce, the prophet’s mantle seems to have fallen upon the Chaldean soldier. He speaks to his auditor just as Jeremiah himself had been wont to address his erring fellow countrymen:-

"Thy God Jehovah pronounced this evil upon this place: and Jehovah hath brought it, and done according as He spake; because ye have sinned against Jehovah, and have not obeyed His voice, therefore this thing is come unto you."

Possibly Nebuzaradan did not include Jeremiah personally in the "ye" and "you"; and yet a prophet’s message is often turned upon himself in this fashion. Even in our day outsiders will not be at the trouble to distinguish between one Christian and another, and will often denounce a man for his supposed share in Church abuses he has strenuously combated.

We need not be surprised that a heathen noble can talk like a pious Jew. The Chaldeans were eminently religious, and their worship of Bel and Merodach may often have been as spiritual and sincere as the homage paid by most Jews to Jehovah. The Babylonian creed could recognise that a foreign state might have its own legitimate deity and would suffer for disloyalty to him. Assyrian and Chaldean kings were quite willing to accept the prophetic doctrine that Jehovah had commissioned them to punish this disobedient people. Still Jeremiah must have been a little taken aback when one of the cardinal points of his own teaching was expounded to him by so strange a preacher; but he was too prudent to raise any discussion on the matter, and too chivalrous to wish to establish his own rectitude at the expense of his brethren. Moreover he had to decide between the two alternatives offered him by Nebuzaradan. Should he go to Babylon or remain in Judah?

According to a suggestion of Gratz, accepted by Cheyne, Jeremiah 15:10-21 is a record of the inner struggle through which Jeremiah came to a decision on this matter. The section is not very clear, but it suggests that at one time it seemed Jehovah’s will that he should go to Babylon, and that it was only after much hesitation that he was convinced that God required him to remain in Judah. Powerful motives drew him in either direction. At Babylon he would reap the full advantage of Nebuchadnezzar’s favour, and would enjoy the order and culture of a great capital. He would meet with old friends and disciples, amongst the rest Ezekiel. He would find an important sphere for ministry amongst the large Jewish community in Chaldea, where the flower of the whole nation was now in exile. In Judah he would have to share the fortunes of a feeble and suffering remnant, and would be exposed to all the dangers and disorder consequent on the break up of the national government-brigandage on the part of native guerilla band’s and raids by the neighbouring tribes. These guerilla bands were the final effort of Jewish resistance, and would seek to punish as traitors those who accepted the dominion of Babylon.

On the other hand, Jeremiah’s surviving enemies, priests, prophets, and princes, had been taken en masse to Babylon. On his arrival he would find himself again plunged into the old controversies. Many, if not the majority, of his countrymen there would regard him as a traitor. The protege of Nebuchadnezzar was sure to be disliked and distrusted by his less fortunate brethren. And Jeremiah was not a born courtier like Josephus. In Judah, moreover, he would be amongst friends of his own way of thinking; the remnant left behind had been placed under the authority of his friend Gedaliah, the son of his former protector Ahikam, the grandson of his ancient ally Shaphan. He would be free from the anathemas of corrupt priests and the contradiction of false prophets. The advocacy of true religion amongst the exiles might safely be left to Ezekiel and his school.

But probably the motives that decided Jeremiah’s course of action were, firstly, that devoted attachment to the sacred soil which was a passion with every earnest Jew; and, secondly, the inspired conviction that Palestine was to be the scene of the future development of revealed religion. This conviction was coupled with the hope that the scattered refugees who were rapidly gathering at Mizpah under Gedaliah might lay the foundations of a new community, which should become the instrument of the divine purpose. Jeremiah was no deluded visionary, who would suppose that the destruction of Jerusalem had exhausted God’s judgments, and that the millennium would forthwith begin for the special and exclusive benefit of his surviving companions in Judah. Nevertheless, while there was an organised Jewish community left on native soil, it would be regarded as the heir of the national religious hopes and aspirations, and a prophet, with liberty of choice, would feel it his duty to remain.

Accordingly Jeremiah decided to join Gedaliah. Nebuzaradan gave him food and a present, and let him go.

Gedaliah’s headquarters were at Mizpah, a town not certainly identified, but lying somewhere to the northwest of Jerusalem, and playing an important part in the history of Samuel and Saul. Men would remember the ancient record which told how the first Hebrew king had been divinely appointed at Mizpah, and might regard the coincidence as a happy omen that Gedaliah would found a kingdom more prosperous and permanent than that which traced its origin to Saul.

Nebuzaradan had left with the new governor "men, women, and children of them that were not carried away captive to Babylon." These were chiefly of the poorer sort, but not altogether, for among them were "royal princesses" and doubtless others belonging to the ruling classes. Apparently after these arrangements had been made the Chaldean forces were almost entirely withdrawn, and Gedaliah was left to cope with the many difficulties of the situation by his own unaided resources. For a time all went well. It seemed at first as if the scattered bands of Jewish soldiers still in the field would submit to the Chaldean government and acknowledge Gedaliah’s authority. Various captains with their bands came to him at Mizpah, amongst them Ishmael ben Nethaniah, Johanan ben Kareah and his brother Jonathan. Gedaliah swore to them that they should be pardoned and protected by the Chaldeans. He confirmed them in their possession of the towns and districts they had occupied after the departure of the enemy. They accepted his assurance, and their alliance with him seemed to guarantee the safety and prosperity of the settlement. Refugees from Moab, the Ammonites, Edom, and all the neighbouring countries flocked to Mizpah, and busied themselves in gathering in the produce of the oliveyards and vineyards which had been left ownerless when the nobles were slain or carried away captive. Many of the poorer Jews revelled in such unwonted plenty, and felt that even national ruin had its compensations.

Tradition has supplemented what the sacred record tells us of this period in Jeremiah’s history. We are told that "it is also found in the records that the prophet Jeremiah" commanded the exiles to take with them fire from the altar of the Temple, and further exhorted them to observe the law and to abstain from idolatry; and that "it was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacle and the ark to go with him, as he went forth unto the mountain, where Moses climbed up, and saw the heritage of God. And when Jeremiah came thither, he found a hollow cave, wherein he laid the tabernacle and the ark and the altar of incense, and so stopped the door. And some of those that followed him came to mark the way, but they could not find it: which when Jeremiah perceived he blamed them, saying, As for that place, it shall be unknown until the time that God gather His people again together and receive them to His mercy."

A less improbable tradition is that which narrates that Jeremiah composed the Book of Lamentations shortly after the capture of the city. This is first stated by the Septuagint; it has been adopted by the Vulgate and various Rabbinical authorities, and has received considerable support from Christian scholars. Moreover, as the traveller leaves Jerusalem by the Damascus Gate, he passes great stone quarries, where Jeremiah’s Grotto is still pointed out as the place where the prophet composed his elegy.

Without entering into the general question of the authorship of Lamentations, we may venture to doubt whether it can be referred to any period of Jeremiah’s life which is dealt with in our book: and even whether it accurately represents his feelings at any such period. During the first month that followed the capture of Jerusalem the Chaldean generals held the city and its inhabitants at the disposal of their king. His decision was uncertain; it was by no means a matter of course that he would destroy the city. Jerusalem had been spared by Pharaoh Necho after the defeat of Josiah, and by Nebuchadnezzar after the revolt of Jehoiakim. Jeremiah and the other Jews must have been in a state of extreme suspense as to their own fate and that of their city, very different from the attitude of Lamentations. This suspense was ended when Nebuzaradan arrived and proceeded to burn the city. Jeremiah witnessed the fulfilment of his own prophecies when Jerusalem was thus overtaken by the ruin he had so often predicted. As he stood there chained amongst the other captives, many of his neighbours must have felt towards him as we should feel towards an anarchist gloating over the spectacle of a successful dynamite explosion; and Jeremiah could not be ignorant of their sentiments. His own emotions would be sufficiently vivid, but they would not be so simple as those of the great elegy. Probably they were too poignant to be capable of articulate expression; and the occasion was not likely to be fertile in acrostics.

Doubtless when the venerable priest and prophet looked from Ramah or Mizpah towards the blackened ruins of the Temple and the Holy City, he was possessed by something of the spirit of Lamentations. But from the moment when he went to Mizpah he would be busily occupied in assisting Gedaliah in his gallant effort to gather the nucleus of a new Israel out of the flotsam and jetsam of the shipwreck of Judah. Busy with this work of practical beneficence, his unconquerable spirit already possessed with visions of a brighter future, Jeremiah could not lose himself in mere regrets for the past.

He was doomed to experience yet another disappointment. Gedaliah had only held his office for about two months, when he was warned by Johanan ben Kareah and the other captains that Ishmael ben Nethaniah had been sent by Baalis, king of the Ammonites, to assassinate him. Gedaliah refused to believe them. Johanan, perhaps surmising that the governor’s incredulity was assumed, came to him privately and proposed to anticipate Ishmael: "Let me go, I pray thee, and slay Ishmael ben Nethaniah, and no one shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant of Judah perish? But Gedaliah ben Ahikam said unto Johanan ben Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael."

Gedaliah’s misplaced confidence soon had fatal consequences. In the second month, about October, the Jews in the ordinary course of events would have celebrated the Feast of Tabernacles, to return thanks for their plentiful ingathering of grapes, olives, and summer fruit. Possibly this occasion gave Ishmael a pretext for visiting Mizpah. He came thither with ten nobles who, like himself, were connected with the royal family and probably were among the princes who persecuted Jeremiah. This small and distinguished company could not be suspected of intending to use violence. Ishmael seemed to be reciprocating Gedaliah’s confidence by putting himself in the governor’s power. Gedaliah feasted his guests. Johanan and the other captains were not present; they had done what they could to save him, but they did not wait to share the fate which he was bringing on himself.

"Then arose Ishmael ben Nethaniah and his ten companions and smote Gedaliah ben Ahikamand all the Jewish and Chaldean soldiers that were with him at Mizpah."

Probably the eleven assassins were supported by a larger body of followers, who waited outside the city and made their way in amidst the confusion consequent on the murder; doubtless, too, they had friends amongst Gedaliah’s entourage. These accomplices had first lulled any suspicions that he might feel as to Ishmael, and had then helped to betray their master.

Not contented with the slaughter which he had already perpetrated, Ishmael took measures to prevent the news getting abroad, and lay in wait for any other adherents of Gedaliah who might come to visit him. He succeeded in entrapping a company of eighty men from Northern Israel: ten were allowed to purchase their lives by revealing hidden stores of wheat, barley, oil, and honey; the rest were slain and thrown into an ancient pit, "which King Asa had made for fear of Baasha king of Israel."

These men were pilgrims, who came with shaven chins and torn clothes, "and having cut themselves, bringing meal offerings and frankincense to the house of Jehovah." The pilgrims were doubtless on their way to celebrate the Feast of Tabernacles: with the destruction of Jerusalem and the Temple, all the joy of their festival would be changed to mourning and its songs to wailing. Possibly they were going to lament on the site of the ruined temple. But Mizpah itself had an ancient sanctuary. Hosea speaks of the priests, princes, and people of Israel as having been "a snare on Mizpah." Jeremiah may have sanctioned the use of this local temple, thinking that Jehovah would "set His name there" till Jerusalem was restored even as He had dwelt at Shiloh before He chose the City of David. But to whatever shrine these pilgrims were journeying, their errand should have made them sacrosanct to all Jews. Ishmael’s hypocrisy, treachery, and cruelty in this matter go far to justify Jeremiah’s bitterest invectives against the princes of Judah.

But after this bloody deed it was high time for Ishmael to be gone and betake himself back to his heathen patron, Baalis the Ammonite. These massacres could not long be kept a secret. And yet Ishmael seems to have made a final effort to suppress the evidence of his crimes. In his retreat he carried with him all the people left in Mizpah, "soldiers, women, children, and eunuchs," including the royal princesses, and apparently Jeremiah and Baruch. No doubt be hoped to make money out of his prisoners by selling them as slaves or holding them to ransom. He had not ventured to slay Jeremiah: the prophet had not been present at the banquet and had thus escaped the first fierce slaughter, and Ishmael shrank from killing in cold blood the man whose predictions, of ruin had been so exactly and awfully fulfilled by the recent destruction of Jerusalem.

When Johanan ben Kareah and the other captains heard how entirely Ishmael had justified their warning, they assembled their forces and started in pursuit. Ishmael’s band seems to have been comparatively small, and was moreover encumbered by the disproportionate number of captives with which they had burdened themselves. They were overtaken "by the great waters that are in Gibeon," only a very short distance from Mizpah.

However Ishmael’s original following of ten may have been reinforced, his band cannot have been very numerous and was manifestly inferior to Johanan’s forces. In face of an enemy of superior strength, Ishmael’s only chance of escape was to leave his prisoners to their own devices-he had not even time for another massacre. The captives at once turned round and made their way to their deliverer. Ishmael’s followers seem to have been scattered, taken captive, or slain, but he himself escaped with eight men-possibly eight of the original ten-and found refuge with the Ammonites.

Johanan and his companions with the recovered captives made no attempt to return to Mizpah. The Chaldeans would exact a severe penalty for the murder of their governor Gedaliah, and their own fellow countrymen: their vengeance was not likely to be scrupulously discriminating. The massacre would be regarded as an act of rebellion on the part of the Jewish community in Judah, and the community would be punished accordingly. Johanan and his whole company determined that when the day of retribution came the Chaldeans should find no one to punish. They set out for Egypt, the natural asylum of the enemies of Babylon. On the way they halted in the neighbourhood of Bethlehem at a caravanserai which bore the name of Chimham, [2 Samuel 19:31-40] the son of David’s generous friend Barzillai. So far the fugitives had acted on their first impulse of dismay; now they paused to take breath, to make a more deliberate survey of their situation, and to mature their plans for the future.

CHAPTER XII

JEREMIAH’S IMPRISONMENT

Jeremiah 37:11-21, Jeremiah 38:1-28, Jeremiah 39:15-18

"Jeremiah abode in the court of the guard until the day that Jerusalem was taken."- Jeremiah 38:28

"WHEN the Chaldean army was broken up from Jerusalem for fear of Pharaoh’s army,

Jeremiah went forth out of Jerusalem to go into the land of Benjamin "to transact certain family business at Anathoth. {Cf. Jeremiah 32:6-8}

He had announced that all who remained in the city should perish, and that only those who deserted to the Chaldeans should escape. In these troubled times all who sought to enter or leave Jerusalem were subjected to close scrutiny, and when Jeremiah wished to pass through the gate of Benjamin he was stopped by the officer in charge-Irijah ben Shelemiah ben Hananiah-and accused of being about to practise himself what he had preached to the people: "Thou fallest away to the Chaldeans." The suspicion was natural enough; for, although the Chaldeans had raised the siege and marched away to the southwest, while the gate of Benjamin was on the north of the city, Irijah might reasonably suppose that they had left detachments in the neighbourhood, and that this zealous advocate of submission to Babylon had special information on the subject. Jeremiah indeed had the strongest motives for seeking safety in flight. The party whom he had consistently denounced had full control of the government, and even if they spared him for the present any decisive victory over the enemy would be the signal for his execution. When once Pharaoh Hophra was in full march upon Jerusalem at the head of a victorious army, his friends would show no mercy to Jeremiah. Probably Irijah was eager to believe in the prophet’s treachery, and ready to snatch at any pretext for arresting him. The name of the captain’s grandfather-Hananiah-is too common to suggest any connection with the prophet who withstood Jeremiah; but we may be sure that at this crisis the gates were in charge of trusty adherents of the princes of the Egyptian party. Jeremiah would be suspected and detested by such men as these. His vehement denial of the charge was received with real or feigned incredulity; Irijah "hearkened not unto him."

The arrest took place "in the midst of the people." The gate was crowded with other Jews hurrying out of Jerusalem: citizens eager to breathe more freely after being cooped up in the overcrowded city; countrymen anxious to find out what their farms and homesteads had suffered at the hands of the invaders; not a few, perhaps, bound on the very errand of which Jeremiah was accused, friends of Babylon, convinced that Nebuchadnezzar would ultimately triumph, and hoping to find favour and security in his camp. Critical events of Jeremiah’s life had often been transacted before a great assembly; for instance, his own address and trial in the Temple, and the reading of the roll. He knew the practical value of a dramatic situation. This time he had sought the crowd, rather to avoid than attract attention; but when he was challenged by Irijah, the accusation and denial must have been heard by all around. The soldiers of the guard, necessarily hostile to the man who had counselled submission, gathered round to secure their prisoner; for a time the gate was blocked by the guards and spectators. The latter do not seem to have interfered. Formerly the priests and prophets and all the people had laid hold on Jeremiah, and afterwards all the people had acquitted him by acclamation. Now his enemies were content to leave him in the hands of the soldiers, and his friends, if he had any, were afraid to attempt a rescue. Moreover men’s minds were not at leisure and craving for new excitement, as at Temple festivals; they were preoccupied, and eager to get out of the city. While the news quickly spread that Jeremiah had been arrested as he was trying to desert, his guards cleared a way through the crowd, and brought the prisoner before the princes. The latter seem to have acted as a Committee of National Defence; they may either have been sitting at the time, or a meeting, as on a previous occasion, [Jeremiah 26:10] may have been called when it was known that Jeremiah had been arrested. Among them were probably those enumerated later on: [Jeremiah 38:1] Shephatiah ben Mattan, Gedaliah ben Pashhur, Jucal ben Shelemiah, and Pashhur ben Malchiah. Shephatiah and Gedaliah are named only here; possibly Gedaliah’s father was Pashhur ben Immer, who beat Jeremiah and put him in the stocks. Both Jucal and Pashhur ben Malchiah had been sent by the king to consult Jeremiah. Jucal may have been the son of the Shelemiah who was sent to arrest Jeremiah and Baruch after the reading of the roll. We note the absence of the princes who then formed Baruch’s audience, some of whom tried to dissuade Jehoiakim from burning the roll; and we especially miss the prophet’s former friend and protector, Ahikam ben Shaphan. Fifteen or sixteen years had elapsed since these earlier events; some of Jeremiah’s adherents were dead, others in exile, others powerless to help him. We may safely conclude that his judges were his personal and political enemies. Jeremiah was now their discomfited rival. A few weeks before he had been master of the city and the court. Pharaoh Hophra’s advance had enabled them to overthrow him. We can understand that they would at once take Irijah’s view of the case. They treated their fallen antagonist as a criminal taken in the act: "they were wroth with him," i.e., they overwhelmed him with a torrent of abuse; "they beat him, and put him in prison in the house of Jonathan the secretary." But this imprisonment in a private house was not mild and honourable confinement under the care of a distinguished noble, who was rather courteous host than harsh gaoler. "They had made that the prison," duly provided with a dungeon and cells, to which Jeremiah was consigned and where he remained "many days." Prison accommodation at Jerusalem was limited; the Jewish government preferred more summary methods of dealing with malefactors. The revolution which had placed the present government in power had given them special occasion for a prison. They had defeated rivals whom they did not venture to execute publicly, but who might be more safely starved and tortured to death in secret. For such a fate they destined Jeremiah. We shall not do injustice to Jonathan the secretary if we compare the hospitality which he extended to his unwilling guests with the treatment of modern Armenians in Turkish prisons. Yet the prophet remained alive "for many days"; probably his enemies reflected that even if he did not succumb earlier to the hardships of his imprisonment, his execution would suitably adorn the looked for triumph of Pharaoh Hophra.

Few however of the "many days" had passed before men’s exultant anticipations of victory and deliverance began to give place to anxious forebodings. They had hoped to hear that Nebuchadnezzar had been defeated and was in headlong retreat to Chaldea; they had been prepared to join in the pursuit of the routed army, to gratify their revenge by massacring the fugitives, and to share the plunder with their Egyptian allies. The fortunes of war belied their hopes: Pharaoh retreated, either after a battle or perhaps even without fighting. The return of the enemy was announced by the renewed influx of the country people to seek the shelter of the fortifications, and soon the Jews crowded to the walls as Nebuchadnezzar’s vanguard appeared in sight and the Chaldeans occupied their old lines and reformed the siege of the doomed city.

There was no longer any doubt that prudence dictated immediate surrender. It was the only course by which the people might be spared some of the horrors of a prolonged siege, followed by the sack of the city. But the princes who controlled the government were too deeply compromised with Egypt to dare to hope for mercy. With Jeremiah out of the way, they were able to induce the king and the people to maintain their resistance, and the siege went on.

But though Zedekiah was, for the most part, powerless in the hands of the princes, he ventured now and then to assert himself in minor matters, and, like other feeble sovereigns, derived some consolation amidst his many troubles from intriguing with the opposition against his own ministers. His feeling and behaviour towards Jeremiah were similar to those of Charles IX towards Coligny, only circumstances made the Jewish king a more efficient protector of Jeremiah.

At this new and disastrous turn of affairs, which was an exact fulfilment of Jeremiah’s warnings, the king was naturally inclined to revert to his former faith in the prophet-if indeed he had ever really been able to shake himself free from his influence. Left to himself he would have done his best to make terms with Nebuchadnezzar, as Jehoiakim and Jehoiachin had done before him. The only trustworthy channel of help, human or divine, was Jeremiah. Accordingly he sent secretly to the prison and had the prophet brought into the palace. There in some inner chamber, carefully guarded from intrusion by the slaves of the palace, Zedekiah received the man who now for more than forty years had been the chief counsellor of the kings of Judah, often in spite of themselves. Like Saul on the eve of Gilboa, he was too impatient to let disaster be its own herald; the silence of Heaven seemed more terrible than any spoken doom, and again like Saul he turned in his perplexity and despair to the prophet who had rebuked and condemned him. "Is there any word from Jehovah? And Jeremiah said, There is: thou shalt be delivered into the hand of the king of Babylon."

The Church is rightly proud of Ambrose rebuking Theodosius at the height of his power and glory, and of Thomas a Becket, unarmed and yet defiant before his murderers; but the Jewish prophet showed himself capable of a simpler and grander heroism. For "many days" he had endured squalor, confinement, and semi-starvation. His body must have been enfeebled and his spirit depressed. Weak and contemptible as Zedekiah was, yet he was the prophet’s only earthly protector from the malice of his enemies. He intended to utilise this interview for an appeal for release from his present prison. Thus he had every motive for conciliating the man who asked him for a word from Jehovah. He was probably alone with Zedekiah, and was not nerved to self-sacrifice by any opportunity of making public testimony to the truth, and yet he was faithful alike to God and to the poor helpless king-"Thou shalt be delivered into the hand of the king of Babylon."

And then he proceeds, with what seems to us inconsequent audacity, to ask a favour. Did ever petitioner to a king preface his supplication with so strange a preamble? This was the request:-

"Now hear, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou do not cause me to return to the house of Jonathan the secretary, lest I die there."

"Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard, and they gave him daily a loaf of bread out of the bakers’ street."

A loaf of bread is not sumptuous fare, but it is evidently mentioned as an improvement upon his prison diet: it is not difficult to understand why Jeremiah was afraid he would die in the house of Jonathan. During this milder imprisonment in the court of the guard occurred the incident of the purchase of the field of Anathoth, which we have dealt with in another chapter. This low ebb of the prophet’s fortunes was the occasion of Divine revelation of a glorious future in store for Judah. But this future was still remote, and does not seem to have been conspicuous in his public teaching. On the contrary Jeremiah availed himself of the comparative publicity of his new place of detention to reiterate in the ears of all the people the gloomy predictions with which they had so long been familiar: "This city shall assuredly be given into the hand of the army of the king of Babylon." He again urged his hearers to desert to the enemy: "He that abideth in this city shall die by the sword, the famine, and the pestilence; but he that goeth forth to the Chaldeans shall live." We cannot but admire the splendid courage of the solitary prisoner, helpless in the hands of his enemies and yet openly defying them. He left his opponents only two alternatives, either to give up the government into his hands or else to silence him. Jeremiah in the court of the guard was really carrying on a struggle in which neither side either would or could give quarter. He was trying to revive the energies of the partisans of Babylon, that they might overpower the government and surrender the city to Nebuchadnezzar. If he had succeeded, the princes would have had a short shrift. They struck back with the prompt energy of men fighting for their lives. No government conducting the defence of a besieged fortress could have tolerated Jeremiah for a moment. What would have been the fate of a French politician who should have urged Parisians to desert to the Germans during the siege of 1870? The princes’ former attempt to deal with Jeremiah had been thwarted by the king; this time they tried to provide beforehand against any officious intermeddling on the part of Zedekiah. They extorted from him a sanction of their proceedings.

"Then the princes said unto the king, Let this man, we pray thee, be put to death: for he weakeneth the hands of the soldiers that are left in this city, and of all the people, by speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt." Certainly Jeremiah’s word was enough to take the heart out of the bravest soldiers; his preaching would soon have rendered further resistance impossible. But the concluding sentence about the "welfare of the people" was merely cheap cant, not without parallel in the sayings of many "princes" in later times. "The welfare of the people" would have been best promoted by the surrender which Jeremiah advocated. The king does not pretend to sympathise with the princes; he acknowledges himself a mere tool in their hands. "Behold," he answers, "he is in your power, for the king can do nothing against you."

"Then they took Jeremiah, and cast him into the cistern of Malchiah ben Hammelech, that was in the court of the guard; and they let Jeremiah down with cords. And there was no water in the cistern, only mud, and Jeremiah sank in the mud."

The depth of this improvised oubliette is shown by the use of cords to let the prisoner down into it. How was it, however, that, after the release of Jeremiah from the cells in the house of Jonathan, the princes did not at once execute him? Probably, in spite of all that had happened, they still felt a superstitious dread of actually shedding the blood of a prophet. In some mysterious way they felt that they would be less guilty if they left him in the empty cistern to starve to death or be suffocated in the mud, than if they had his head cut off. They acted in the spirit of Reuben’s advice concerning Joseph, who also was cast into an empty pit, with no water in it: "Shed no blood, but cast him into this pit in the wilderness, and lay no hand upon him." [Genesis 37:22-24] By a similar blending of hypocrisy and superstition, the mediaeval Church thought to keep herself unstained by the blood of heretics, by handing them over to the secular arm; and Macbeth having hired some one else to kill Banquo, was emboldened to confront his ghost with the words:-

"Thou canst not say I did it. Never shake

Thy gory locks at me."

But the princes were again baffled; the prophet had friends in the royal household who were bolder than their master: Ebed-melech the Ethiopian: a eunuch, heard that they had put Jeremiah in the cistern. He went to the king, who was then sitting in the gate of Benjamin, where he would be accessible to any petitioner for favour or justice, and interceded for the prisoner:-

"My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the cistern; and he is like to die in the place where he is because of the famine, for there is no more bread in the city."

Apparently the princes, busied with the defence of the city and in their pride "too much despising" their royal master, had left him for a while to himself. Emboldened by this public appeal to act according to the dictates of his own heart and conscience, and possibly by the presence of other friends of Jeremiah, the king acts with unwonted, courage and decision.

"The king commanded Ebed-melech the Ethiopian, saying, Take with thee hence thirty men, and draw up Jeremiah the prophet out of the cistern, before he die. So Ebed-melech took the men with him, and went into the palace under the treasury, and took thence old cast clouts and rotten rags and let them down by cords into the cistern to Jeremiah. And he said to Jeremiah. Put these old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so. So they drew him up with the cords, and took him up out of the cistern: and he remained in the court of the guard."

Jeremiah’s gratitude to his deliverer is recorded in a short paragraph in which Ebed-melech, like Baruch. is promised that "his life shall be given him for a prey." He should escape with his life from the sack of the city "because he trusted" in Jehovah. As of the ten lepers whom Jesus cleansed only the Samaritan returned to give glory to God, so when none of God’s people were found to rescue His prophet, the dangerous honour was accepted by an Ethiopian proselyte. [Jeremiah 39:15-18]

Meanwhile the king was craving for yet another "word with Jehovah." True, the last "word" given him by the prophet had been, "Thou shalt be delivered into the hand of the king of Babylon." But now that he had just rescued Jehovah’s prophet from a miserable death (he forgot that Jeremiah had been consigned to the cistern by his own authority), possibly there might be some more encouraging message from God. Accordingly he sent and took Jeremiah unto him for another secret interview, this time in the "corridor of the bodyguard," a passage between the palace and the Temple.

Here he implored the prophet to give him a faithful answer to his questions concerning his own fate and that of the city: "Hide nothing from me." But Jeremiah did not respond with his former prompt frankness. He had had too recent a warning not to put his trust in princes. "If I declare it unto thee," said he, "wilt thou not surely put me to death? and if I give thee counsel, thou wilt not hearken unto me." So Zedekiah the king sware secretly to Jeremiah, As Jehovah liveth, who is the source and giver of our life, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.

"Then said Jeremiah unto Zedekiah, Thus saith Jehovah, the God of hosts, the God of Israel: If thou wilt go forth unto the king of Babylon’s princes, thy life shall be spared, and this city shall not be burned, and thou and thine house shall live; but if thou wilt not go forth, then shall this city be given into the hand of the Chaldeans, and they shall burn it, and thou shalt not escape out of their hand."

"Zedekiah said unto Jeremiah, I am afraid of the Jews that have deserted to the Chaldeans, lest they deliver me into their hand, and they mock me."

He does not, however, urge that the princes will hinder any such surrender; he believed himself sufficiently master of his own actions to be able to escape to the Chaldeans if he chose.

But evidently, when he first revolted against Babylon, and more recently when the siege was raised, he had been induced to behave harshly towards her partisans: they had taken refuge in considerable numbers in the enemy’s camp, and now he was afraid of their vengeance. Similarly, in "Quentin Durward," Scott represents Louis XI on his visit to Charles the Bold as startled by the sight of the banners of some of his own vassals, who had taken service with Burgundy, and as seeking protection from Charles against the rebel subjects of France.

Zedekiah is a perfect monument of the miseries that wait upon weakness: he was everybody’s friend in turn-now a docile pupil of Jeremiah and gratifying the Chaldean party by his professions of loyalty to Nebuchadnezzar, and now a pliant tool in the hands of the Egyptian party, persecuting his former friends. At the last he was afraid alike of the princes in the city, of the exiles in the enemy’s camp, and of the Chaldeans. The mariner who had to pass between Scylla and Charybdis was fortunate compared to Zedekiah. To the end he clung with a pathetic blending of trust and fearfulness to Jeremiah. He believed him, and yet he seldom had courage to act according to his counsel.

Jeremiah made a final effort to induce this timid soul to act with firmness and decision. He tried to reassure him: "They shall not deliver thee into the hands of thy revolted subjects. Obey, I beseech thee, the voice of Jehovah, in that which I speak unto thee: so it shall be well with thee, and thy life shall be spared." He appealed to that very dread of ridicule which the king had just betrayed. If he refused to surrender, he would be taunted for his weakness and folly by the women of his own harem:-

"If thou refuse to go forth, this is the word that Jehovah hath showed me: Behold, all the women left in the palace shall be brought forth to the king of Babylon’s princes, and those women shall say, Thy familiar friends have duped thee and got the better of thee; thy feet are sunk in the mire. and they have left thee in the lurch." He would be in worse plight than that from which Jeremiah had only just been rescued, and there would be no Ebed-melech to draw him out. He would be humiliated by the suffering and shame of his own family: "They shall bring out all thy wives and children to the Chaldeans." He himself would share with them the last extremity of suffering: "Thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon."

And as Tennyson makes it the climax of Geraint’s degeneracy that he was not only-

"Forgetful of his glory and his name,"

but also-

"Forgetful of his princedom and its cares,"

so Jeremiah appeals last of all to the king’s sense of responsibility for his people: "Thou wilt be the cause of the burning of the city."

In spite of the dominance of the Egyptian party, and their desperate determination, not only to sell their own lives dearly, but also to involve king and people, city and temple, in their own ruin, the power of decisive action still rested with Zedekiah: if he failed to use it, he would be responsible for the consequences.

Thus Jeremiah strove to possess the king with some breath of his own dauntless spirit and iron will.

Zedekiah paused irresolute. A vision of possible deliverance passed through his mind. His guards and the domestics of the palace were within call. The princes were unprepared; they would never dream that he was capable of anything so bold. It would be easy to seize the nearest gate, and hold it long enough to admit the Chaldeans. But no! he had not nerve enough. Then his predecessors Joash, Amaziah, and Amon had been assassinated, and for the moment the daggers of the princes and their followers seemed more terrible than Chaldean instruments of torture. He lost all thought of his own honour and his duty to his people in his anxiety to provide against this more immediate danger. Never was the fate of a nation decided by a meaner utterance. "Then said Zedekiah to Jeremiah, No one must know about our meeting, and thou shalt not die. If the princes hear that I have talked with thee, and come and say unto thee, Declare unto us now what thou hast said unto the king; hide it not from us, and we will not put thee to death: declare unto us what the king said unto thee: then thou shalt say unto them, I presented my supplication unto the king, that he would not cause me to return to Jonathan’s house, to die there."

"Then all the princes camie to Jeremiah, and asked him; and he told them just what the king had commanded. So they let him alone, for no report of the matter had got abroad." We are a little surprised that the princes so easily abandoned their purpose of putting Jeremiah to death, and did not at once consign him afresh to the empty cistern. Probably they were too disheartened for vigorous action; the garrison were starving, and it was clear that the city could not hold out much longer. Moreover the superstition that had shrunk from using actual violence to the prophet would suspect a token of Divine displeasure in his release.

Another question raised by this incident is that of the prophet’s veracity, which, at first sight, does not seem superior to that of the patriarchs. It is very probable that the prophet, as at the earlier interview, had entreated the king not to allow him to be confined in the cells in Jonathan’s house, but the narrative rather suggests that the king constructed this pretext on the basis of the former interview. Moreover, if the princes let Jeremiah escape with nothing less innocent than a suppressio veri, if they were satisfied with anything less than an explicit statement that the place of the prophet’s confinement was the sole topic of conversation, they must have been more guileless than we can easily imagine. But, at any rate, if Jeremiah did stoop to dissimulation, it was to protect Zedekiah, not to save himself.

Zedekiah is a conspicuous example of the strange irony with which Providence entrusts incapable persons with the decision of most momentous issues; It sets Laud and Charles I to adjust the Tudor Monarchy to the sturdy self-assertion of Puritan England, and Louis XVI to cope with the French Revolution. Such histories are after all calculated to increase the self-respect of those who are weak and timid. Moments come, even to the feeblest, when their action must have the most serious results for all connected with them. It is one of the crowning glories of Christianity that it preaches a strength that is made perfect in weakness.

Perhaps the most significant feature in this narrative is the conclusion of Jeremiah’s first interview with the king. Almost in the same breath the prophet announces to Zedekiah his approaching ruin and begs from him a favour. He thus defines the true attitude of the believer towards the prophet.

Unwelcome teaching must not be allowed to interfere with wonted respect and deference, or to provoke resentment. Possibly, if this truth were less obvious men would be more willing to give it a hearing and it might be less persistently ignored. But the prophet’s behaviour is even more striking and interesting as a revelation of his own character and of the true prophetic spirit. His faithful answer to the king involved much courage, but that he should proceed from such an answer to such a petition shows a simple and sober dignity not always associated with courage. When men are wrought up to the pitch of uttering disagreeable truths at the risk of their lives, they often develop a spirit of defiance, which causes personal bitterness and animosity between themselves and their hearers, and renders impossible any asking or granting of favours. Many men would have felt that a petition compromised their own dignity and weakened the authority of the divine message. The exaltation of self-sacrifice which inspired them would have suggested that they ought not to risk the crown of martyrdom by any such appeal, but rather welcome torture and death. Thus some amongst the early Christians would present themselves before the Roman tribunals and try to provoke the magistrates into condemning them. But Jeremiah, like Polycarp and Cyprian, neither courted nor shunned martyrdom; he was as incapable of bravado as he was of fear. He was too intent upon serving his country and glorifying God, too possessed with his mission and his message, to fall a prey to the self-consciousness which betrays men, sometimes even martyrs, into theatrical ostentation.