A Narrow Escape. The issue was squarely drawn. Either the Temple Prophets were the true spokesmen of the God of Judah and Jeremiah was an impostor, or Jeremiah spoke the truth that had been "cut off from their mouth" and the Temple Prophets were feeding the people on "lying words." A great concourse of citizens of Jerusalem and pilgrims to the city gathered for the debate. Jeremiah, much older looking than his years, was the center of attraction. He was tall and erect. His face was somewhat drawn and showed wrinkles of worriment. He was dressed in an unadorned brown mantle that singled him out among the holiday-attired priests and prophets with whom he was conversing. Evidently this was to be a friendly argument, without ill-feeling on either side. Jeremiah was the first to speak. As soon as he began it was plain to be seen that his worry was not fear of the arguments with which his opponents were about to attack him, but that it was deeper-seated. He started by informing his hearers that he was well acquainted with the things that were being preached in Jerusalem as the word of God. "I hearkened and heard, but they spake not aright. No man "Yea, the stork in the heavens knoweth her appointed time; "Is that so?" queried one of the Jerusalem prophets, with a sneer. In his reply, he pointed out that both the laws of the religion and the laws of the State were known to the priests and prophets, in whose charge were the Temple and the government, and were obeyed by them and the people. With sweeping gestures he emphasized the prosperity of the people and the peace of the country. "Thou art the disturber of the peace," he concluded hotly. "Leave the Temple and the State to the wise men, the scribes, the priests and prophets in Jerusalem, and all will be well." "The same kind of argument," thought Jeremiah, as he listened attentively to the speaker. "They always fail to grasp the vital things that God demands of them." In his rejoinder, therefore, Jeremiah came back forcibly: "How do ye say, 'We are wise and the law of the Lord is with us!' But, behold, the false pen of the scribes hath made falsehood of it. The wise men are put to shame. Lo, they have rejected the word of the Lord. "And what manner of wisdom is in them? Every one, from the least even unto the greatest, is given to covetousness; from the prophet even unto the priest every one dealeth falsely. "And they have healed the hurt of the daughter of my people slightly, saying, 'Peace, peace,' when there is no peace." Instantly there came to Jeremiah's mind the story of the Kingdom of Israel with its deceitful priests and false prophets, who, at Bethel and Shiloh, taught and preached untruths about God—and the sad end of them all. They, too, had thought everything was well with them and their sanctuary and the peace of the land. So Jeremiah continued: "Then go now to my sanctuary which is in Shiloh, where I caused my name to dwell at first and see what I did to it because of the wickedness of my people Israel. "And now because ye have done all these deeds, and although I spoke to you insistently, ye have not heeded, and although I called you, ye have not answered, therefore I will do to the house, which ye call by My name, in which ye trust, and to the place which I gave to you and to your fathers, as I did to Shiloh." This speech started several commotions in different parts of the crowd. From the extreme edge, to the right of the speakers, one man began to come forward, shouting: "Blasphemy!" The cry was taken up all around him. From various directions men, throwing their arms in the air and yelling at the top of their voices, made their way with difficulty toward the speakers, crying: "Blasphemy! Blasphemy!!" Jeremiah, at first, could not understand the commotion. What had he said, what had he done, that was blasphemous? Then, as the cry became general and the surging mob became threatening, the thought came to him that the people had been taught by the priests and prophets in Jerusalem that the Temple was inviolable, that no matter what the political fortunes of Judah might be, God would never permit "the House which is called by His name" to be destroyed. Now Jeremiah understood and he was helpless. His simile of the sanctuary at Shiloh suggested the destruction and ruin of the Temple in Jerusalem—and that was blasphemy. He did not know, however, that his opponents had purposely planted men in various sections of the assembly to wait and watch for any blasphemous hint in his argument and to raise the cry against him. "Blasphemy! Blasphemy!" The cry was now general. And the leader who started it, when he came within reach of Jeremiah, grasped his mantle and shouted: "You must die!" The Temple guard rushed to the prophet's assistance. Blasphemy was punishable by death, but the punishment must come in the regular, legal way and not by the hands of the mob. Under protection of the guard, therefore, Jeremiah was led to the new gate, built by King Josiah, where the princes sat as judges. At his heels was the threatening, gesticulating crowd, goaded on by Jeremiah's enemies, demanding his life. The trial was opened without delay. Here were thousands of witnesses who had heard the man and there seemed little hope for him to escape being stoned to death. One of the prophets opened the case for the prosecution, addressing himself to the judges: "This man is worthy of death; for he hath prophesied against this city in the name of God, saying, 'This house shall be like Shiloh. This city shall be deserted, without an inhabitant.'" Turning dramatically to the crowd, he swept his arm over their heads, adding for the purpose of affirmation: "As ye have heard with your ears." "Aye, aye," many responded. "Blasphemy! Blasphemy!" shouted others. And still others demanded, "He must die! He must die!" When a semblance of quiet was restored, Jeremiah stepped forward from between the two guards who had him in charge, faced the accusing people, and said, very calmly and humbly: "It was the Lord who sent me to prophesy against this Temple and against this city all the words that you have heard." "Bah!" jeered the leaders of the opposition, and many took up the signal and joined in the jeering. Jeremiah did not permit the jeers to interrupt him: "Now therefore reform your ways and your acts and obey the "Hear him! Hear him!" arose from all directions. "He blasphemes! He blasphemes!" Jeremiah paid no attention to these outcries, but turned to the judges and concluded his defense: "But as for me, see, I am in your hand; do with me as appears to you to be good and right. "Only be assured that, if you put me to death, you will bring innocent blood upon yourselves and upon this city and upon its inhabitants, for verily the Lord hath sent me to you to speak all these things in your ears." Jeremiah ceased. He walked back to his place between the two guards to await his sentence. The mob was rather taken by surprise at the prisoner's defense. He made no arguments for release, no pleas for his life, but stated his belief in his work and his faith in God, trusting for the rest in the justness of his cause. From out among the princes arose Ahikam, the eldest son of Shaphan, who was the Royal Scribe for Jehoiakim, as his father had been for Josiah. Ahikam and Jeremiah had been close friends as young men, even as their fathers had been all their lives. Recently, however, they had not seen much of each other. Jeremiah was busy about his business and Ahikam was permanently stationed in Jerusalem, at the palace. Jeremiah hardly recognized Ahikam when he began to address the judges. His interest in the speaker was greatly stirred, however, when he heard Ahikam say that he had no apology to offer for the position he was taking, nor for his friendship and love for the man who was accused of the crime of blasphemy. He said that he believed that his and Jeremiah's fathers were of the greatest service to King Josiah in the prosperity that attended his reign, and that, though the priests and prophets of Jerusalem might not understand it, Jeremiah wanted the peace and prosperity of the nation and of the capital, not their doom. Then, rising to a pitch of oratorical flight, he cried: "This man is not worthy of death, for he hath spoken to us in the name of the Lord our God." Up jumped Pashhur, the chief officer of the Temple, and told the story of Uriah, the son of Shemaiah, who also had prophesied in the Temple in the name of God. Pashhur continued: "And he prophesied against the city and against this land according to all the words of Jeremiah; and when Jehoiakim, the king, with all his mighty men and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled and went into Egypt. "And Jehoiakim, the king, sent men into Egypt, and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim, the king, who slew him with the sword, and cast his dead body into the graves of the common people." But Ahikam, who, like his father, was acquainted with the history of his people, arose and answered Pashhur: "Micah the Moreshtite, prophesied in the days of Hezekiah, "Did Hezekiah, king of Judah, and all Judah put him to death? To the surprise of the priests and the prophets Ahikam's argument prevailed with the princes who sat in judgment, and with the people themselves. They dispersed without further ado, but they continued discussing the situation among themselves. No punishment was visited upon Jeremiah, but he had a narrow escape. Jeremiah and Ahikam left the gate arm in arm. They were happy at the renewal of their friendship, even if it took place in the shadow of death. Ahikam warned his friend to be more careful, when they parted. |