The Expositor's Bible: The Prophecies of Jeremiah. C. J. Ball
that come in (to the temple) from their (several) cities, thou shalt read them. Perchance their supplication will fall before Iahvah, and they will return, every one from his evil way; for great is the anger and the hot displeasure that Iahvah hath spoken (threatened) unto this people. And Baruch ben Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of Iahvah in Iahvah's house." This last sentence might be regarded as a general statement, anticipative of the detailed account that follows, as is often the case in Old Testament narratives. But I doubt the application of this well-known exegetical device in the present instance. The verse is more likely an interpolation; unless we suppose that it refers to divers readings of which no particulars are given, but which preceded the memorable one described in the following verses. The injunction, "And also in the ears of all Judah that come out of their cities thou shalt read them!" might imply successive readings, as the people flocked into Jerusalem from time to time. But the grand occasion, if not the only one, was without doubt that which stands recorded in the text. "And it came to pass in the fifth year of Jehoiakim ben Josiah king of Judah, in the ninth month, they proclaimed a fast before Iahvah—all the people in Jerusalem and all the people that were come out of the cities of Judah into Jerusalem. And Baruch read in the book the words of Jeremiah, in the house of Iahvah, in the cell of Gemariah ben Shaphan the scribe, in the upper (inner) court, at the entry of the new gate of Iahvah's house, in the ears of all the people." The dates have an important bearing upon the points we are considering. It was in the fourth year of Jehoiakim that the prophet was bidden to commit his oracles to writing. If, then, the task was not accomplished before the ninth month of the fifth year, it is plain that it involved a good deal more than penning such a discourse as the twenty-fifth chapter. This datum, in fact, strongly favours the supposition that it was a record of his principal utterances hitherto, that Jeremiah thus undertook and accomplished. It is not at all necessary to assume that on this or any other occasion Baruch read the entire contents of the roll to his audience in the temple. We are told that he "read in the book the words of Jeremiah," that is, no doubt, some portion of the whole. And so, in the famous scene before the king, it is not said that the entire work was read, but the contrary is expressly related (ver. 23): "And when Jehudi had read three columns or four, he (the king) began to cut it with the scribe's knife, and to cast it into the fire." Three or four columns of an ordinary roll might have contained the whole of the twenty-fifth chapter; and it must have been an unusually diminutive document, if the first three or four columns of it contained no more than the seven verses of chap. xxv. (3–6), which declare the sin of Judah, and announce the coming of the king of Babylon. And, apart from these objections, there is no ground for the presumption that "the purport of the roll which the king burnt was [only] that the king of Babylon should 'come and destroy this land.'" As the learned critic, from whom I have quoted these words, further remarks, with perfect truth, "Jeremiah had uttered many other important declarations in the course of his already long ministry."
That, I grant, is true; but then there is absolutely nothing to prove that this roll did not contain them all. Chap. xxxvi. 29, cited by the objector, is certainly not such proof. That verse simply gives the angry exclamation with which the king interrupted the reading of the roll, "Why hast thou written upon it, The king of Babylon shall surely come and destroy this land, and cause to cease from it man and beast?"
This may have been no more than Jehoiakim's very natural inference from some one of the many allusions to the enemy "from the north," which occur in the earlier part of the book of Jeremiah. At all events, it is evident that, whether the king of Babylon was directly mentioned or not in the portion of the roll read in his presence, the verse in question assigns, not the sole import of the entire work, but only the particular point in it, which, at the existing crisis, especially roused the indignation of Jehoiakim. The 25th chapter may of course have been contained in the roll read before the king.
And this may suffice to show how precarious are the assertions of the learned critic in the Encyclop. Brit. upon the subject of Jeremiah's roll. The plain truth seems to be that, perceiving the imminence of the peril that threatened his country, the prophet was impressed with the conviction that now was the time to commit his past utterances to writing; and that towards the end of the year, after he had formed and carried out this project, he found occasion to have his discourses read in the temple, to the crowds of rural folk who sought refuge in Jerusalem, before the advance of Nebuchadrezzar. So Josephus understood the matter (Ant., x. 6, 2).
On the approach of the Babylonians, Jehoiakim made his submission; but only to rebel again, after three years of tribute and vassalage (2 Kings xxiv. 1). Drought and failure of the crops aggravated the political troubles of the country; evils in which Jeremiah was not slow to discern the hand of an offended and alienated God. "How long," he asks (xii. 4), "shall the country mourn, and the herbage of the whole field wither? From the wickedness of them that dwell therein the beasts and the birds perish." And in chap. xiv. we have a highly poetical description of the sufferings of the time.
"Judah mourneth, and her gates languish;
They sit in black on the ground;
And the outcry of Jerusalem hath gone up.
And their nobles, they sent their menial folk for water;
They came to the pits, they found no water;
They returned with their vessels empty;
They were ashamed and confounded and covered their head.
On account of ye ground that is chapt,
For rain hath not fallen in the land,
The plowmen are ashamed—they cover their head.
For even the hind in the field—
She calveth and forsaketh her young;
For there is no grass.
And the wild asses, they stand on the scaurs;
They snuff the wind[15] like jackals; Their eyes fail, for there is no herbage."
And then, after this graphic and almost dramatic portrayal of the sufferings of man and beast, in the blinding glare of the towns, and in the hot waterless plains, and on the bare hills, under that burning sky, whose cloudless splendours seemed to mock their misery, the prophet prays to the God of Israel.
"If our misdeeds answer against us,
O Iahvah, work for Thy name sake!
Verily, our fallings away are many;
Towards thee we are in fault.
Hope of Israel, that savest him in time of trouble!
Why shouldst thou be as a sojourner in the land,
And as a traveller, that turneth aside to pass the night?
Why shouldst thou be as a man stricken dumb,
As a champion that cannot save?
Yet Thou art in our midst, O Iahvah,
And Thy name is called over us:
Leave us not!"
And again, at the end of the chapter,
"Hast Thou wholly rejected Judah?
Hath Thy soul loathed Zion?
Why hast Thou smitten us,
That there is no healing for us?
We looked for welfare, but bootlessly,
For a time of healing, and behold terror!
We know, Iahvah, our wickedness, the guilt of our fathers:
Verily, we are in fault toward Thee!
Be not scornful, for Thy name's sake!
Dishonour not Thy glorious throne! [i.e. Jerusalem.] Remember, break not Thy covenant with us! Among the Vanities of the nations are there indeed raingivers? Or the heavens, can they yield showers? Art not Thou He (that doeth this), Iahvah our God? And we wait for Thee, For 'tis Thou that madest all this world."
In these and the like pathetic outpourings, which meet us in the later portions of the Old Testament, we may observe the