Such scenes are, unfortunately, only too common in Church history. Religious professors are still ready to abuse and to impute unworthy motives to prophets whose messages they dislike, in a spirit not less secular than that which is shown when some modern football team tries to mob the referee who has given a decision against its hopes.
Moreover we must not unduly emphasise the solemn engagement given by the Jews to abide Jeremiah's decision. They were probably sincere, but not very much in earnest. The proceedings and the strong formulæ used were largely conventional. Ancient kings and generals regularly sought the approval of their prophets or augurs before taking any important step, but they did not always act upon their advice. The final breach between Saul and the prophet Samuel seems to have been due to the fact that the king did not wait for his presence and counsel before engaging the Philistines.[168] Before the disastrous expedition to Ramoth Gilead, Jehoshaphat insisted on consulting a prophet of Jehovah, and then acted in the teeth of his inspired warning.[169]
Johanan and his company felt it essential to consult some divine oracle; and Jeremiah was not only the greatest prophet of Jehovah, he was also the only prophet available. They must have known from his consistent denunciation of all alliance with Egypt that his views were likely to be at variance with their own. But they were consulting Jehovah—Jeremiah was only His mouthpiece; hitherto He had set His face against any dealings with Egypt, but circumstances were entirely changed, and Jehovah's purpose might change with them, He might "repent." They promised to obey, because there was at any rate a chance that God's commands would coincide with their own intentions. Butler's remark that men may be expected to act "not only upon an even chance, but upon much less," specially applies to such promises as the Jews made to Jeremiah. Certain tacit conditions may always be considered attached to a profession of willingness to be guided by a friend's advice. Our newspapers frequently record breaches of engagements that should be as binding as that entered into by Johanan and his friends, and they do so without any special comment. For instance, the verdicts of arbitrators in trade disputes have been too often ignored by the unsuccessful parties; and—to take a very different illustration—the most unlimited professions of faith in the infallibility of the Bible have sometimes gone along with a denial of its plain teaching and a disregard of its imperative commands. While Shylock expected a favourable decision, Portia was "a Daniel come to judgment": his subsequent opinion of her judicial qualities has not been recorded. Those who have never refused or evaded unwelcome demands made by an authority whom they have promised to obey may cast the first stone at Johanan.
After the scene we have been describing, the refugees set out for Egypt, carrying with them the princesses and Jeremiah and Baruch. They were following in the footsteps of Abraham, Isaac, and Jacob, of Jeroboam and many another Jew who had sought protection under the shadow of Pharaoh. They were the forerunners of that later Israel in Egypt which, through Philo and his disciples, exercised so powerful an influence on the doctrine, criticism, and exegesis of the early Christian Church.
Yet this exodus in the wrong direction was by no means complete. Four years later Nebuzaradan could still find seven hundred and forty-five Jews to carry away to Babylon.[170] Johanan's movements had been too hurried to admit of his gathering in the inhabitants of outlying districts.
When Johanan's company reached the frontier, they would find the Egyptian officials prepared to receive them. During the last few months there must have been constant arrivals of Jewish refugees, and rumour must have announced the approach of so large a company, consisting of almost all the Jews left in Palestine. The very circumstances that made them dread the vengeance of Nebuchadnezzar would ensure them a hearty welcome in Egypt. Their presence was an unmistakable proof of the entire failure of the attempt to create in Judah a docile and contented dependency and outpost of the Chaldean Empire. They were accordingly settled at Tahpanhes and in the surrounding district.
But no welcome could conciliate Jeremiah's implacable temper, nor could all the splendour of Egypt tame his indomitable spirit. Amongst his fellow-countrymen at Bethlehem, he had foretold the coming tribulations of Egypt. He now renewed his predictions within the very precincts of Pharaoh's palace, and enforced them by a striking symbol. At Tahpanhes—the modern Tell Defenneh—which was the ancient Egyptian frontier fortress and settlement on the more westerly route from Syria, "the word of Jehovah came to Jeremiah, saying, Take great stones in thine hand, and hide them in mortar in the brick pavement, at the entry of Pharaoh's palace in Tahpanhes, in the presence of the men of Judah; and say unto them, Thus saith Jehovah Sabaoth, the God of Israel:—
"Behold, I will send and take My servant Nebuchadnezzar king of Babylon:
I will set his throne upon these stones which I have hid,
And he shall spread his state pavilion over them."
He would set up his royal tribunal, and decide the fate of the conquered city and its inhabitants.