055. II. The Reaction Against The Prophetic Teaching
II THE REACTION AGAINST THE PROPHETIC TEACHING 1. Judah’s Return to the Old Heathenism (Jeremiah 11:9-17)
Unpardonable sins (Jeremiah 11:9-17). Gradually the conviction forced itself upon me that the reformation of Josiah had not taken hold upon the hearts of the people. First in secret, now openly under Jehoiakim, they have revived the degenerate heathen customs and superstitions which the Book of Deuteronomy forbade. The old Canaanitish gods continue to command the homage of the Judeans, and of those who survived from ancient Israel. Thus they again are grievously transgressing the terms of the sacred covenant between their nation and Jehovah. Each city has its patron god, while even in the streets of Jerusalem, under the shadow of Jehovah’s temple, as in the days of Manasseh, altars are set up to Baal. Let them not think that they will escape Jehovah’s judgment for this shameful treachery and apostasy, or that their idols will deliver them. It will be useless for the faithful prophet to intercede, since Jehovah will grant no mercy to such shameless offenders. Their presence and their offerings in the temple, instead of securing his favor, only pollute his sanctuary the more. The destruction of this once fair nation, from which Jehovah expected so much, has already begun, and its apostasy will bring it rapidly to completion.
2. The Plot against Jeremiah at Anathoth (Jeremiah 11:18 to Jeremiah 12:6)
Treachery of Jeremiah’s fellow-citizens (Jeremiah 11:18-23). Not suspecting treachery, I retired from the revolting sights of opposition, which confronted me in Jerusalem, to the quiet of Anathoth, my native town. Little did I dream that my friends would try to intimidate me into silence, and would even lay plans to drag me down to death. If Jehovah had not opened my eyes to the danger, like an innocent lamb I should have fallen a victim to their deceitful hate. Indignant at the outrage, I prayed: “O thou righteous Judge, punish the perpetrators of this crime.” Soon the assurance came that an overwhelming judgment would ere long overtake them. His complaint (Jeremiah 12:1-4; cf.Jeremiah 17:14-18). As I meditate upon these and similar wrongs, O righteous Lord, perplexing questions disturb me. How canst thou permit men to commit crimes like these with apparent impunity? Thou knowest how I have labored and suffered for thee. How long wilt thou grant prosperity to them, while I have only persecution? Let misfortune fall heavily upon those who deserve it so richly, and who defy thy divine authority.
Greater trials in store (Jeremiah 12:5-6). To my cry of despondency, Jehovah replied: “If you are daunted and discouraged by the attack of your townsmen at home, how will you bear the assaults of the infuriated populace at Jerusalem, and the woes which will befall you as a prophet of truth when war relaxes all law and order? Still closer shall strike the blow. Your own kinsmen are plotting against you, and are trying to frighten you from the path of duty. Trust them not”
3. A Temple Discourse—Condemnation of Judah (Jeremiah 7:1 to Jeremiah 8:3) The scene (Jeremiah 7:1-2). Early in the reign of Jehoiakim, Jehovah’s spirit within led me, on a great feast day, to take my stand near one of the chief gates of the temple court, where the people were pouring in from all parts of the land of Judah, and in his name to deliver this message: “If your beloved state is to be preserved from destruction amidst the deadly perils which threaten on every side, there must be a radical reform in your religious life. Not ceremonialism, but moral uprightness, will save (Jeremiah 7:3-7). Deceive not yourselves by pointing to this temple, and by saying that it is the Lord’s, and is therefore inviolable; think not that you can shield yourselves from disaster by ceremonial service. I will tell you plainly the form of service which alone is acceptable to me: in the courts impartially dispense justice toward the weak and defenseless in the community, be kindly considerate, hold human life sacred, and abstain from all idolatry. If you conform to these reasonable demands, then will I give to your state that immortality which you crave for it. Their present course leads to destruction (Jeremiah 7:8-15). “Alas! you are trusting to fatal fallacies. You sin against all the laws in the Decalogue, and persuade yourselves that you can then come up to this sanctuary with blood-stained offerings in your hands, and be absolved from all your crimes. Do you consider that my holy temple was designed to be an assembling place for highwaymen? Such, at least, you make it. Recall the complete destruction, at the hands of the hated Philistines, which overtook my ancient sanctuary at Shiloh, where, for so many years, my ark rested. That shrine was as sacred as is this one; but, because of the wickedness of your fathers, I caused it to be transformed into the ruin which you behold to-day. Even so, because of your crimes, will I level this temple to the earth. You shall be carried away into captivity, as have been your northern brethren.
Intercession useless while they persist in their idolatry (Jeremiah 7:16-20). “Let no one intercede for this people, for it will be in vain. Men, women, and even the children, devote themselves zealously to the worship of other gods, as though their sole aim was to arouse my indignation. They have succeeded in so doing, and my consuming wrath shall be visited upon all which they hold dear.
Morality, not ceremonialism, enjoined by Jehovah (Jeremiah 7:21-28). “Continue to bring your sacrifices to the temple, if the practice gives you pleasure. Only do not deceive yourselves by thinking that it means anything to me. When I led your fathers forth from Egypt, I laid upon them no commands concerning offerings and sacrifices. My only injunction was that they conform in their lives to the standards of faith and practice which I had and which I should reveal to them. To make clear my will I have sent to them many and faithful prophets; but they have paid no attention to my commands, and the later generations have been more defiant than the earlier. Therefore, expect not, O Jeremiah, that they will heed your words, for they have lost the power of appreciating truth.” The judgment (Jeremiah 7:29toJeremiah 8:3). Condemned are you as a nation, O Judeans. Tophet, down in the valley of Hinnom, where many a Jewish child has been burned to death by its parents as a victim to the loathsome heathen superstitions which you still cherish, shall be the scene of the great judgment. “Valley of slaughter” shall it ever after be called, because there shall lie exposed the corpses of the thousands slain. The dead also shall share in the universal retribution, for their bones shall be dragged from their graves to moulder beneath the stars which they worshiped. The few who survive shall in their misery envy the dead their immunity from suffering.
4. The Prophet’s Impeachment and Trial (Jeremiah 26:7-24)
Effect of his temple discourse (Jeremiah 26:7-9). While Jeremiah was delivering this scathing sermon of denunciation, the wild rage of the crowds, which pressed close about him, was aroused. At the close, the people, led by the official priests and prophets present, laid hold on him, charging him with treason and blasphemy in prophesying that the temple and Jerusalem were destined to be laid in ruins. The charge against the prophet and his defense (Jeremiah 26:10-15). Being informed of the popular demonstration against the prophet, the princes hastened from the palace to the temple, and took their seats by the entry of the new gate of the sanctuary for the purpose of hearing the case. The priests and prophets present forthwith demanded that Jeremiah be put to death, because he had dared to predict the destruction of their city. To the charge he replied: “I was divinely commissioned to prophesy as I have. Your duty it is to heed and obey, for then the doom which impends will be averted. To that end has Jehovah sent me. I am in your power. Put me to death if you wish. Only remember, that in slaying a God-sent prophet, you will bring upon yourselves and upon your city a grievous burden of guilt.”
Citation of precedents and acquittal of Jeremiah (Jeremiah 26:16-24). Influenced by the words and the calm demeanor of the prophet, the princes, seconded by the people, acknowledged the truth of his defense, and declared him unworthy of death. At this crisis also certain of the older and more experienced men recalled two well-known precedents: “In the days of Hezekiah, Micah, the Morashtite, in public predicted in equally unequivocal language the complete destruction of Jerusalem.[67]Instead of putting him to death for blasphemy, the king and the people of Judah listened to his warnings, and the judgment which he predicted was averted. If we put Jeremiah to death we would commit a heinous crime against our nation.
“You all shudder when we remind you of the fate of Uriah of Kirjath-jearim, who, a short time ago, uttered the same prophecy against this city and land. Prompted by a resentful spirit, Jehoiakim our king and his counsellors sought to put him to death. Hearing of it, Uriah fled to Egypt, but Jehoiakim brought him back and slew him, and cast his body into the potter’s field. We have shed enough of the blood of the prophets.” By these arguments and through the powerful influence of his friend Ahikam, the son of Shaphan, Jeremiah was saved from death at the hands of the mob.