Introduction to the Old Testament Part 8

In ch. xi. Jeremiah is divinely impelled to undertake an itinerant mission throughout Judah in support of the Deuteronomic legislation, but he is warned that, for their disobedience, the people will be overtaken by disaster, which he must not intercede to avert, xi. 1-17.

A cruel conspiracy formed against him by his own townsmen raises perplexities in his mind touching the moral order, but he is reminded that still harder things are in store, xi. l8-xii. 6. Then follows a poem, xii. 7-13, lamenting the desolation of the land, though who the aggressors are it is hard to say; but, in vv. 14-17, a pa.s.sage possibly much later, there is an ultimate possibility of restoration both for Judah and her ravaged neighbours, if they adopt the religion of Judah. In ch. xiii. which possibly belongs to Jehoiachin's short reign, 597 B.C. (cf. v. 18 with 2 Kings xxiv. 8), the utter and incurable corruption of the people is symbolically indicated to Jeremiah, who announces the speedy fall of the throne and the sorrows of exile.

The elements that make up chs. xiv.-xvii. are very loosely connected. Generally speaking, the situation of the people is desperate. The doom--already inaugurated in the form of a drought-is hastening on; no excuse will be accepted and no intercession can avail.

In a bold and striking poem, xv. 10-21, Jeremiah complains of his bitter and lonely fate, and is rea.s.sured of the divine support. In view of the impending misery he is forbidden to marry, and more and more he is thrown back upon Jehovah as his absolute and only hope.[1]

[Footnote 1: Ch. xvii. 19-27 is almost certainly post-exilic, and probably belongs to Nehemiah's time (about 450). Jeremiah nowhere else emphasizes the Sabbath, and it would be very unlike him to represent the future prosperity of Judah as conditional upon the people's observance of a single law, especially one not distinctively ethical.

Such emphasis on the Sabbath suggests the post-exilic church (cf. Neh. xiii.; Is. lviii.).]

Chs. xviii.-xx. A chance sight of a potter refashioning a spoiled vessel suggests to Jeremiah the conditional nature of prophecy. But as Judah remains obstinate, the threat must be irretrievably fulfilled. The proclamation of this truth in the temple court led to his imprisonment. On his release he distinctly and deliberately announces the exile to Babylon, and then breaks out into a pa.s.sionate cry, which rings with an almost unparalleled sincerity, over the misery of his life, especially of that prophetic life to which he had been mysteriously but irresistibly impelled.

Ch. xxi. 1-10, one of the latest pieces in the book, contains Jeremiah's answer to the question of Zedekiah relative to the issue of the siege of Jerusalem, which had already begun (588). Then follow two sections, one dealing with kings, xxi. 11-xxiii. 8, the other with prophets, xxiii. 9-40. The former, after an introduction which emphasizes the specific functions of the king, deals successively with Jehoahaz (=Shallum), Jehoiakim and Jehoiachin, Jehoiakim's oppressive methods being pointedly contrasted with the beneficent regime of his father Josiah; and against the present incompetence of the rulers and misery of the monarchy is thrown up a picture of the true king and the Messianic days, xxiii. 5-8. The latter section, xxiii. 9-40, denounces the prophets for their immorality, their easy optimism and their lack of independence.

In ch. xxiv., which falls in Zedekiah's reign, after the first deportation (about 596 B.C.), it is symbolically suggested to Jeremiah that the exiles are much better than those who were allowed to remain in the land, and their ultimate fate would be infinitely happier. The battle of Carchemish in 605 showed that Babylonian supremacy was ultimately inevitable; to this year belongs ch. xxv., in which Jeremiah definitely announces the duration of the exile as seventy years. Many lands beside Judah would be included in the doom, and finally Babylon itself would be punished.

Chs. i.-xxv. represent in the main the words of Jeremiah; we now come to a group of narratives by Baruch, xxvi.-xxix. Ch. xxvi.

relates how a courageous sermon of Jeremiah's (608 B.C.) provoked the hostility of the professional clergy, and nearly cost him his life. Chs. xxvii.-xxix. show how the calm wisdom of Jeremiah met the ambitions and hopes cherished by his countrymen at home and in exile during the reign of Zedekiah.[1] In view of a coalition that was forming against Babylon in Western Asia, he announces that the supremacy of Nebuchadrezzar is divinely ordained, and any such coalition is doomed to failure (xxvii.). That supremacy will last for many a day; and a strange fate overtakes the shallow prophet who supposes that it will be over in two years (xxviii.). The exiles are therefore advised by Jeremiah in a letter to settle down contentedly in their adopted land, though the letter naturally rouses the resentment and opposition of the superficial prophets among the exiles (xxix.).

[Footnote 1: In ch. xxvii. 1, for "Jehoiakim" read "Zedekiah," cf.

_vv_. 3, 12. ]

The next four chapters, x.x.x.-x.x.xiii., are full of promise: they look out upon the restoration, in which, despite the seeming hopelessness of the prospect, Jeremiah never ceased to believe. It is a voice from the dark days of the siege of Jerusalem, 587 (x.x.xii. 1ff.); but the present sorrow is to be followed by a period of joy, when the city will be rebuilt, and the mighty love of Jehovah will express itself in the restoration not only of Judah but of Israel, a love to which there will be a glad spontaneous response from men who have the divine law written in their hearts. This prophecy of the new covenant is one of the n.o.blest and most daring conceptions in the Old Testament, very naturally appropriated by our Lord and the author of the Epistle to the Hebrews (x.x.x., x.x.xi.). So confident was Jeremiah in the divine a.s.surance that Palestine would one day be freed from the Babylonian yoke that, even during the siege of the city, he purchased fields belonging to a kinsman, and took measures to preserve the t.i.tle deeds (x.x.xii.). Ch. x.x.xiii. still further confirms the a.s.surance of restoration.

There can be no doubt that Jeremiah both believed in and announced the restoration: the very straightforward story in ch. x.x.xii., which, by the way, throws considerable light on the psychology of prophecy, is proof enough of that. But there can be equally little doubt that the section x.x.x.-x.x.xiii. did not come, as it stands, from the hand of Jeremiah. Many verses have no doubt been needlessly suspected: the att.i.tude to northern Israel in ch. x.x.xi., especially vv. 4, 5, practically forbids a reference of these verses to post-exilic times. But x.x.xi. 7-l4--the glad return--is exactly in the spirit of Deutero-Isaiah, and appears to be dependent upon him. Whatever doubt, however, may be attached to these sections, it is practically certain that the concluding section, x.x.xiii. 14-26, which has a special word of promise, not only for the house of David, but for the Levitical priests, is not Jeremiah's. The verses are wanting in the Septuagint, and so were not in the Hebrew copy from which that translation was made; but more fatal still to their authenticity is their att.i.tude to the priests and offerings. The religion advocated by Jeremiah was a purely spiritual one, which could dispense with temple and sacrifice (ch. vii.). "To the false prophets," as Robertson Smith has said, "and the people who followed them, the ark, the temple, the holy vessels, were all in all. To Jeremiah they were less than nothing, and their restoration was no part of his hope of salvation." It is very significant in this connection that the Septuagint omits the restoration of the holy vessels in xxvii. 22.

From the ideal pictures of the last group, ch. x.x.xiv. flings us back into the stern reality. The city and the king alike are doomed, and their fate is thoroughly justified by the treachery displayed towards the Hebrew slaves, who were compelled by their masters to return to the bondage from which, in the stress of siege, they had emanc.i.p.ated them.

The next chapter, x.x.xv., carries us back to the reign of Jehoiakim, and, in an interesting and important pa.s.sage, contrasts the faithfulness of the Rechabites to the commands of their ancestor Jonathan with the popular disregard of Jehovah.

The long section which follows (x.x.xvi.-xlv.) is almost purely historical. It comes in the main from Baruch, but it has been expanded here and there by subsequent writers; e.g. x.x.xix. 4-13 is not found in the Septuagint; the importance of Jeremiah is heightened in this pa.s.sage by his being the object of the special care of Nebuchadrezzar, vv. 11ff., whereas in all probability his fate was decided, not by the king, but by his officers (ci. 3, 13, 14). But after making every deduction, these chapters remain as a historical source of the first rank. The section begins by revealing the reckless impiety of Jehoiakim in burning the prophecies of Jeremiah in 605 B.C., but the other chapters gather round the siege of Jerusalem, eighteen years later, and the events that followed it.

They describe the cruel and successive imprisonments of the prophet for his fearless and seemingly unpatriotic proclamation of the Babylonian triumph, the pitiful vacillation of the king, the final capture of the city, the appointment of Gedaliah as governor of Judah, his a.s.sa.s.sination and the attempt to avenge it, the consequent departure of many Jews to Egypt against the advice of Jeremiah, who was forced to accompany them, the prophet's denunciation of the idolatry practised in Egypt and announcement of the conquest of that land by Nebuchadrezzar. The section closes (xlv.) with a word of meagre consolation to Baruch, whose courage was giving way beneath the strain of the times.

The interest attaching to the oracles against the foreign nations (xlvi.-li.) is not very great, as, for good reasons, the authenticity of much--some say all--of the section may be disputed, and with the exception of the oracle against Egypt, they are lacking, as a whole, not only in distinctness of situation, but also in that emotion and originality so characteristic of Jeremiah.

The whole group (except the oracle against Elam, xlix. 34-39, which is expressly a.s.signed to Zedekiah's reign) is suggested by reflection on the decisive influence which the battle of Carchemish was bound to have on the fortunes of Western Asia, xlvi. 2.

Nebuchadrezzar is alluded to, either expressly, xlix. 30, or figuratively, xlviii. 40, as the instrument of the divine vengeance.

In the Septuagint, this group of oracles appears between xxv. 13 and xxv. 15, a chapter likewise a.s.signed to the year of the battle of Carchemish, xxv. 1. Ch. xlvi. contains two oracles against Egypt, the first of which, at least vv. 1-12, is graphic and powerful, and the second, _vv._ 13-26, announces the conquest of Egypt by Nebuchadrezzar, which took place in 568 B.C. The vengeance upon Egypt, _v._ 10, in which the writer evidently exults, may be vengeance for the defeat of Josiah at Megiddo.[1] A certain vigour also characterizes the oracle against the Philistines (xlvii.), and the conception of the enemy "out of the north," _v._ 2, is a familiar one in Jeremiah.

[Footnote 1: Ch. xlvi. 27, 28, hardly in place here, were borrowed from x.x.x. 10f. and doubtless added later.]

Even if, however, these oracles could be rescued for Jeremiah, those that follow are, in all probability, nothing but later literary compilations resting upon a close study of the earlier prophetical literature. The oracle against Moab (xlviii.) besides being unpardonably diffuse, is essentially an imitation of the old oracle preserved in Isaiah xv., xvi. The oracle against Ammon, xlix. 1-6, is followed by another against Edom, _vv._ 7-22, which again borrows very largely from Obadiah. Doom is further p.r.o.nounced on Damascus, _vv._ 23-27, Kedar and Hazor, _vv._ 28-33, and, about seven years later, on Elam, _vv._ 34-39. It is not, indeed, impossible that Jeremiah should have uttered a prophetic word concerning at least some of these nations--witness his reply to the amba.s.sadors of the neighbouring kings in ch. xxvii.--though the relevance of Elam in such a connection is hard to see; but it is very improbable that a writer and thinker so independent as Jeremiah should have borrowed in the wholesale fashion which characterizes the bulk of this group of oracles. The oracle against Egypt might be his, not impossibly the oracle against the Philistines also; but the group as a whole, consisting of seven oracles--omitting the oracle against Elam, which, by its date, falls outside--appears to be a later artificial composition, utilizing the more familiar names in xxv. 19-26, and expanding the hint in vv. 15-17 that the nations would be compelled to drink of the cup of the fury of Jehovah.

The climax of the foreign oracles is that against Babylon (l.-li.

58). This prophecy is written with great vigour and intensity and characterized by a tone of triumphant scorn. A nation from the north, l. 3, explicitly designated as the Medes, li. 11, is to a.s.sail Babylon and reduce her to a desolation. Jehovah's people are urged to leave the doomed city; with sins forgiven they will be led back by Jehovah to their own land, and the poet contemplates with glowing satisfaction the day when Babylon the destroyer will be herself destroyed.

This oracle purports to be a message which Jeremiah sent with an officer Seraiah, who accompanied King Zedekiah to Babylon (li. 59).

There is no probability, however, that the oracle was written by Jeremiah. Doubtless the prophet foretold the destruction of Babylon, xxv. 10, but his att.i.tude to that great power in this oracle is altogether different from what we know it to have been, judging by other authentic oracles of this period (xxvii.-xxix.). There he counsels patience--it is the false prophets who hope for a speedy deliverance--here there is an eager expectancy which amounts to impatience. But the contents of the oracle show that it cannot belong to the year to which it is a.s.signed. The temple is already destroyed, l. 28, li. 11, so that the exile is presupposed, and indeed the Medes are definitely named as the executors of vengeance upon Babylon. All this carries us down to the conquests of Cyrus and the close of the exile, indeed to the time of Isaiah xl.-lv. The oracle bears a striking resemblance both in spirit and expression to Isaiah xiii., and might well come from the same time (about 540). It may, however, be later. Not only is it diffuse in expression and slipshod in arrangement, but it borrows extensively from other exilic or post-exilic parts of the book of Jeremiah (cf. li. 15-19 with x. 12-16, l. 44-46 with xlix. 19-21), late exilic parts of Isaiah (cf. Jer. l. 39ff, with Isa. xiii. 19-22), and from Ezekiel (cf. Jer. li. 25 with Ezek. x.x.xv. 3). Besides, the author appears to have no clear conception of the actual situation, as he seems to regard Israel and Judah as living side by side in Babylon, l. 4, 33.

In all probability the oracle against Babylon is a post-exilic production inspired by the yearning to see the ancient oppressors not only humbled, but destroyed.

The oracle just discussed is supposed to be an expansion of the message given by Jeremiah, in writing, to Seraiah, li. 60a, when he went with the king to Babylon. But though this narrative, li. 59-64, possibly rests on a basis of fact, it cannot have come, in its present form, from Jeremiah, for it presupposes the preceding oracle against Babylon, which has just been shown not to be authentic.

With the composition of ch. lii., which narrates the capture of Jerusalem and the exile of the people, Jeremiah had nothing whatever to do. The chapter, except _vv._ 28-30, which is additional, is simply taken bodily from 2 Kings xxiv. 18-xxv. 30, with the omission of the account of the appointment and a.s.sa.s.sination of Gedaliah (2 Kings xxv. 22-26) as that story had already been fully told in Jeremiah xl.-xliii.

The Greek version of Jeremiah is of more than usual interest and importance. It is about 2,700 words, or one-eighth of the whole, shorter than the Hebrew text, though it has about 100 words or so not found in the Hebrew. The order, too, is occasionally different, notably in the oracles against the foreign nations (xlvi.-li.), which in the Septuagint are placed between xxv. 13 and xxv. 15 (verse 14 being omitted). After making every deduction for the usual number of mistakes due to incompetence and badly written ma.n.u.scripts, it has to be admitted that, in certain respects, the Greek text is superior to the Hebrew. This is especially plain if we examine its omissions. Considering the later tendency to expand, its relative brevity is a point in its favour; but, when we examine particular cases, the superiority of the Septuagint, with its omissions, is evident at once.

Ch. xxvii., e.g., is considerably longer in the Hebrew than in the Greek text; but the additions in the Hebrew text represent Jeremiah as interested in the temple vessels and prophesying their restoration to the temple when the exile was over, in a way that is utterly unlike what we know of Jeremiah's general att.i.tude to the material symbols of religion. Similarly, x.x.xiii. 14-26, which promises, among other things, that there would never be lacking a Levitical priest to offer burnt offerings, is wanting in the Septuagint; here again the Greek must be regarded as more truly representing Jeremiah's att.i.tude to sacrifice (vii. 22). It would, of course, be unfair to infer from this that the briefer readings of the Septuagint were invariably superior to the longer readings of the Ma.s.soretic text, for it can be shown that the Greek translators often omitted or pa.s.sed lightly over what they did not understand; nevertheless, their omissions often indicate a better and more original text.

With regard to the oracles against the foreign nations, there can be little doubt that their position in the Hebrew text is to be preferred to that of the Greek. A certain plausibility attaches to the Greek text which places them after xxv. 13, the last clause of which--"that which Jeremiah prophesied against all the nations"--is taken as a t.i.tle; but, besides completely breaking up the surrounding context, whose theme is altogether Judah, the Greek position of the oracles is exceedingly clumsy, preceding as it does the enumeration in xxv. 15-29, which it might indeed follow, but could not reasonably precede. Further the Hebrew arrangement of the oracles within this group is much more probable than the Greek. The former appropriately reserves the oracle against Babylon to the end, the latter places it third, i.e. among the nations which are to be punished by Babylon herself, xxv. 9.

We possess some direct information about the composition of the book of Jeremiah, but the present arrangement is marked by considerable confusion, and can in no case be original. A glance at the contents of consecutive chapters is enough to show that the order is not rigorously chronological. Ch. xxv., e.g., falls in 605 B.C., whereas the preceding chapter is at least eight years later (cf. xxiv. 1, 8). Ch. xxi. 1-10, which reflects the period of the siege of Jerusalem, is one of the latest pa.s.sages in the book (587 B.C.).

There are occasional traces of a topical order: e.g. chs.

xviii., xix., give lessons from the potter, xxi. 9-xxiii. 8 is a series of prophecies concerning kings, xxiii. 9-40 another concerning prophets. Chs. x.x.x.-x.x.xiii. gather up the prophecies concerning the restoration. Chs. x.x.xvii.-xliv. const.i.tute a narrative dealing with the siege of the city and events immediately subsequent to it. Here we touch one of the striking peculiarities of the book of Jeremiah that much of it is purely narrative. Again, in the narrative portion, sometimes the prophet speaks himself in the first person, as in the account of his call (i.), sometimes he is spoken of in the third, xxviii. 5.

This suggests that some pa.s.sages are more directly traceable to Jeremiah than others, and the clue to this fact is to be found in the interesting story told in ch. x.x.xvi. There we are informed that Jeremiah dictated to his disciple Baruch the scribe the messages of his ministry since his call twenty-one years before. After being read before the public gathering at the temple, and then before the court, they were destroyed by the king, Jehoiakim; but the messages were rewritten by Baruch, and many similar words, we are told, were added, x.x.xvi. 32. It is clear that the book written by Baruch to Jeremiah's dictation cannot have been very long, as it could be read three times in one day, but it is impossible to say what precisely were its const.i.tuent elements. Roughly speaking, they must be confined to chs. i.-xxv., as the following chapters (except xlvi.-li.) are either narrative, like xxvi.-xxix., x.x.xvii.-xliv., or, if prophetic words of Jeremiah, come from a later date (cf. x.x.x.-x.x.xiii., x.x.xii. 1). But the book cannot have included all of i.-xxv., for, as we have seen, parts of this section are later than 605, when the book was first dictated (cf. xxiv., xxi. 1-10), and some are very late (cf. x. 1-16, exilic at the earliest, and xvii. 19-27, post-exilic).

The difficulty of determining the const.i.tuents is increased by the fact that several of the chapters are undated (e.g. xiv. 1-xvii. 18).

No doubt most of chs. i.-xii. and much of xiii.-xxv. were included within the original book dictated.

It is further important to note that the book was dictated; that is to say, it was not written by Jeremiah's own hand, and it was dictated from memory, though very possibly on the basis of notes.

Obviously we cannot in any case have in these few chapters more than a summary of the words spoken during a ministry which at that time had already covered twenty-one years. The strong personal feeling which animates so much of Jeremiah's early prophecies, especially the poetry, we owe directly to his own dictation. The narrative sections, in which he is spoken of in the third person, but most of which obviously came from some one who was thoroughly conversant with the prophet's life, we owe, no doubt, to the faithful Baruch, who clearly held the prophet's words not only in respect, but in reverence, x.x.xvi. 24. The biography, which, in its earlier chapters, a.s.sumes a somewhat annalistic form, xxvi. i, xxviii. i, xxix. i, develops an easy and flowing style when it comes to deal with the siege of Jerusalem (x.x.xvii.-xliv.). Speaking very generally, the biography covers chs. xxvi.-xlv. (except x.x.x., x.x.xi., x.x.xiii.).

But long after Baruch was in his grave, the book of Jeremiah continued to receive additions. Some of these, from exilic and post-exilic times, we have already seen (of, 1., li.). A relatively large literature grew up around the book of Jeremiah: 2 Chron. x.x.xvi. 21 even quotes as Jeremiah's a prophecy which does not occur in our canonical book at all. (cf. Lev. xxvi. 34f). Often those who added to the book had no clear imagination of the historical situation whatever; one of them represents Jeremiah as addressing the _kings_ of Judah--as if they had all lived at the same time--on the question of the Sabbath day (xvii. 20, cf. xix. 3). The extent of these additions has already been ill.u.s.trated by comparison with the Septuagint, and very often the pa.s.sages which are not supported by the Greek text are historically the least trustworthy, cf. x.x.xix.

11, 12. These different recensions of the original text attest the wide popularity of the book; an Aramaic gloss in x. 11 shows the liberties which transcribers took with the text, the integrity of which suffered much from its very popularity. The interest of the later scribes was rather in homiletics than in history, and very probably most of the writing that seems tedious and diffuse in the book of Jeremiah is to be set down to the count of these teaching scribes. Jeremiah was a very gifted poet, with unusual powers of emotional expression, and it is greatly to be regretted that his own message has been so inextricably involved in the inferior work of a later age.

EZEKIEL

To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and pa.s.sion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully dominated.

Corrupt as the text is in many places, we have in Ezekiel the rare satisfaction of studying a carefully elaborated prophecy whose authenticity is practically undisputed and indisputable. It is not impossible that there are, as Kraetzschmar maintains, occasional doublets, e.g. ii. 3-7 and in. 4-9; but these in any case are very few and hardly affect the question of authenticity. The order and precision of the priestly mind are reflected in the unusually systematic arrangement of the book. Its general theme might be broadly described as the destruction and the reconst.i.tution of the state, the destruction occupying exactly the first half of the book (i.-xxiv.) and the reconst.i.tution the second half (xxv.-xlviii.).

The following is a sketch of the book. After five years of residence in the land of exile, Ezekiel, through an ecstatic vision in which he beholds a mysterious chariot with G.o.d enthroned above it, receives his prophetic call to the "rebellious" exiles (i., ii.), and is equipped for his task with the divine inspiration; that task is partly to reprove, partly to warn (iii.). At once the prophet addresses himself thereto, announcing the siege of Jerusalem and the captivity of Judah--Israel has already been languishing in exile for a century and a half (iv.).[1] The threefold fate of the inhabitants is described (v.), and a stern and speedy fate is foretold for the mountain land of Israel (vi.) and for the people (vii.). How deserved that fate is becomes too pathetically plain in the descriptions of the idolatrous worship with which the temple is desecrated (viii.) and in chastis.e.m.e.nt for which the inhabitants are slain (ix.) and their city burned (x.). Jehovah solemnly departs from His desecrated temple (xi.).

[Footnote 1: For 390 in iv. 5 the Septuagint correctly reads 190, and this includes the forty years of Judah's captivity.]

This general theme of the sin and fate of the city is continued with variations throughout the rest of the first half of the book. The horrors of the siege and exile are symbolically indicated, xii. 1-20, and the false prophets and prophetesses, xiii. 17, are reproved and denounced for encouraging, by their shallow optimism, the unbelief of the people, xii. 21-xiv. 11. For the judgment will a.s.suredly come and no intercession will avail, xiv. 12-23. Israel, in her misery, is like the wood of the vine, unprofitable to begin with, and now, besides, scarred and burnt (xv.); her whole career has been one of consistent infidelity--Israel and Judah alike (xvi.). And her kings are as perfidious as her people-witness Zedekiah's treachery to the king of Babylon (xvii.). But contrary to prevalent opinion, the present generation is not atoning for the sins of the past; every man is free and responsible and is dealt with precisely as he deserves--the soul that sinneth, _it_ shall die (xviii.). Then follows a beautiful elegy over the princes of Judah--Jehoahaz taken captive to Egypt, and Jehoiachin to Babylon (xix.).

The third cycle (xx.-xxiv.) is, in the main, a repet.i.tion of the second. From the very day of her election, Israel has been unfaithful, giving herself over to idolatry, immorality, and the profanation of the Sabbath (xx.). But the devouring fire will consume, and the sharp sword of Nebuchadrezzar will be drawn, first against Jerusalem, and then against Ammon (xxi.). The corruption of Jerusalem is utter and absolute--princes, priests, prophets, and people (xxii.); and this corruption has characterized her from the very beginning--Samaria and Jerusalem, the northern and southern kingdoms alike (xxiii.). So the end has come: the filth and rust of the empty caldron--symbolic of Jerusalem after the first deportation in 597 B.C.--will be purged away by a yet fiercer fire. The besieged city is at length captured, and, like the prophet's wife, it perishes unmourned (xxiv.).

The ministry of judgment, so far as it concerns Jerusalem, is now over, and Ezekiel is free to turn to the more congenial task of consolation and promise. But a negative condition of the restoration of Israel is the removal of impediments to her welfare, and next to her own sins her enemies are the greatest obstacle to her restoration; it is with them, therefore, that the following prophecies are concerned.

The seven oracles in chs. xxv.-x.x.xii. (587-586 B.C., cf. xxvi. 1, except xxix. 17-21 in 570 B.C.) are directed against Ammon, Moab, Edom, Philistia (xxv.), Tyre, xxvi. 1-xxviii. 19, Sidon, xxviii. 20-26, and Egypt (xxix.-x.x.xii.). Tyre and Egypt receive elaborate attention; the other peoples are dismissed with comparatively brief notice. The general reason a.s.signed for the destruction of the smaller peoples in xxv. is their vengeful att.i.tude to Israel. Ammon in particular is singled out for her malicious joy over the destruction of the temple and her mockery of the captive Jews. The destruction of these people is no doubt to be brought about indirectly, if not directly, as in the case of Tyre, xxvi. 7, and Egypt, xxix. 19, by Nebuchadrezzar. The oracle against Tyre is one of Ezekiel's most brilliant compositions. The glorious city is to be stormed and destroyed by Nebuchadrezzar (xxvi.), and her fall is celebrated in a splendid dirge, in which she is compared to a n.o.ble merchant ship wrecked by a furious storm upon the high seas (xxvii.); her proud prince will be humbled to the ground (xxviii.). Egypt is similarly threatened with a desolating invasion at the hands of Nebuchadrezzar; the conquest of that country is to be his recompense for his failure, contrary to Ezekiel's expectations, to capture Tyre (xxix.). The day of Jehovah draws nigh upon Egypt (x.x.x.); like a proud cedar she will be felled by the hand of Nebuchadrezzar (x.x.xi.), and her fall is celebrated in two dirges--one in which Pharaoh is compared to a crocodile; the other, weird and striking, describes the arrival of the slain Egyptians in the world below (x.x.xii.).

With the disappearance of Israel's enemies, one of the great obstacles to her restoration has been removed; but the greatest obstacle is in Israel herself. She has been stiff-necked and rebellious: now that the prophet's words have proved true,[1] each individual for himself must give heed to his warning voice, not merely consulting him, but obeying him (x.x.xiii.). Then Jehovah will manifest His grace in many ways. He will send them an ideal king, unlike the mercenary rulers of the past, who had plundered the flock (x.x.xiv.). He will destroy the unbrotherly Edomites (x.x.xv.) and bless His people Israel with the peaceful possession of a fruitful land, and with the better blessing of the new heart (x.x.xvi.). Finally, He will wake the people, who are now as good as dead, to a new life, and unite the long sundered Israel and Judah under one sceptre for ever (x.x.xvii.). In the final a.s.sault which will be made against His people by the mysterious hordes of Gog from the north, He will preserve them from danger, and mult.i.tudes of the a.s.sailants will fall and be buried in the land of Israel (x.x.xviii., x.x.xix.).

[Footnote: In x.x.xiii. 21 the _twelfth_ year should be the eleventh (cf. xxvi. 1). The news of the fall of Jerusalem would not take over a year to travel to Babylon.]

Probably the book originally ended here: but from Ezekiel's point of view, the remaining chapters (xl.-xlviii.) are thoroughly integral to it, if indeed they be not its climax. The people are now redeemed and restored to their own land: the problem is, how shall they maintain the proper relations between themselves and their G.o.d? The unorganized community must become a church, and an elaborate organization is provided for it. The temple, with its buildings, is therefore first minutely described, as that is to be the earthly residence of the people's G.o.d; then the rights and duties of the priests are strictly regulated: and lastly the holy land is so redistributed among the tribes that the temple is practically in the centre.

Chs. xl.-xliii. embrace the description and measurement of the temple, with its courts, gateways, chambers, decorations, priests'

rooms and altar. When all is ready, Jehovah solemnly enters, xliii.

1-12, by the gate from which Ezekiel had in vision seen Him leave almost nineteen years before, x. 19. The sanct.i.ty of the temple where Jehovah is henceforth to dwell must be scrupulously maintained, and this is secured by the regulations in xliv.-xlvi.

The menial services of the sanctuary, which were formerly performed by foreigners, are to be henceforth performed by Levites. Then follow regulations determining the duties and revenues of the priests, the territory to be occupied by them, also by the Levites, the city and the prince; the religious duties of the prince, and the rite of atonement for the temple. The whole description is a striking counterpart to the earlier vision of the desecration of the temple (viii.). The last section (xlvii., xlviii.) deals with the land which in these latter days is to share the redemption of the people. The barren ground near the Dead Sea is to be made fertile, and the waters of that sea sweet, by a stream issuing from underneath the temple. The land will be redistributed, seven tribes north and five south of the temple, and the city will bear the name "Jehovah is there"--symbolic of the abiding presence of the people's G.o.d.