Cry Of Prophet Jeremiah on the Ruins of Jerusalem by Ilya Repin 1870

 Everything in the book of Jeremiah seems to work against the hope that the people will hear and listen and be obedient. Every time Jeremiah has spoken before the listeners have not responded, and yet there was perhaps a small hope that this time, since the leaders and the people had sought him out that the response might be different. Yet, the response by Azariah and Johanan (and I find the fact that Azariah son of Hoshaiah is mentioned first intriguing since in the chapters that proceed Johanan is apparently the dominant leader and when Azariah is mentioned, which isn’t often, it is after Johanan) is not only negative but accusatory. First is the accusation that Jeremiah’s prophecy is a lie, that in Jeremiah’s persistence in telling the people what they do not want to hear that somehow the inconvenient truth is shouted down as the lie. Second, interestingly, is the accusation that Baruch son of Neriah is behind this believed subversion. Other than his role as the scribe of Jeremiah we know very little about Baruch, but in this interconnected and politically charged world it isn’t surprising that Baruch is probably more than a mere scribe and that he (like Gedeliah and his father and grandfather) probably represented the present opposition to the policy of the officials in Jerusalem that led to the cities overthrow by Babylon. Perhaps he, and probably others as well, had been public voices critical of the pro-Egyptian policies of the past and as the people look to flee for safety in Egypt, perhaps Baruch makes a convenient scapegoat. Now the remnant who escaped exile by hiding away in foreign lands is now entering into a self-chosen exile in the land of Egypt. The land is left deserted since the text gives the impression that everyone left is taken away by Johanan and the forces remaining. Interesting that we see that the princesses are also left in Jerusalem and they along with the rest of the people, including Jeremiah and Baruch are carried off into to Tahpanhes (also known as Daphanae by the Greeks).

Once in Egypt, the LORD again calls on Jeremiah to perform a visual representation of the coming judgment in the sight of the people. Taking large stones and burying them in the front of the entrance of the palace of the pharaoh at Tahpanhes (Tahpanhes is not the capitol but this is probably one of many palaces throughout the nation) symbolically marking a place where the feared king of Babylon will again set up his court in the front yard of his biggest challenger in the region. The prophecy points out again that Egypt will not bring safety, that captivity, sword and pestilence will not be avoided and that the Chaldeans are instruments of the LORD of hosts, and that the Egyptians are no more a threat to them than a rat or insect on a shepherd’s robe. This tragic part of the story is approaching its end and not only do the people bring judgment upon themselves, but also upon Egypt and her gods for being the place they have come to for security.