When he had sent his message to the foreign envoys, Jeremiah addressed an almost identical admonition to his own king. He bids him submit to the Chaldean yoke, under the same penalties for disobedience--sword, pestilence, and famine for himself and his people. He warns him also against delusive promises of the prophets, especially in the matter of the sacred vessels.
The popular doctrine of the inviolable sanctity of the Temple had sustained a severe shock when Nebuchadnezzar carried off the sacred vessels to Babylon. It was inconceivable that Jehovah would patiently submit to so gross an indignity. In ancient days the Ark had plagued its Philistine captors till they were only too thankful to be rid of it. Later on a graphic narrative in the Book of Daniel told with what swift vengeance God punished Belshazzar for his profane use of these very vessels. So now patriotic prophets were convinced that the golden candlestick, the bowls and chargers of gold and silver, would soon return in triumph, like the Ark of old; and their return would be the symbol of the final deliverance of Judah from Babylon. Naturally the priests above all others would welcome such a prophecy, and would industriously disseminate it. But Jeremiah "spake to the priests and all this people, saying, Thus saith Jehovah:--
"Hearken not unto the words of your prophets, which prophesy unto you, Behold, the vessels of the house of Jehovah shall be brought back from Babylon now speedily: For they prophesy a lie unto you."
How could Jehovah grant triumphant deliverance to a carnally minded people who would not understand His Revelation, and did not discern any essential difference between Him and Moloch and Baal?
"Hearken not unto them; serve the king of Babylon and live. Why should this city become a desolation?"
Possibly, however, even now, the Divine compassion might have spared Jerusalem the agony and shame of her final siege and captivity. God would not at once restore what was lost, but He might spare what was still left. Jeremiah could not endorse the glowing promises of the prophets, but he would unite with them to intercede for mercy upon the remnant of Israel.
"If they are prophets and the word of Jehovah is with them, Let them intercede with Jehovah Sabaoth, that the rest of the vessels of the Temple, the Palace, and the City may not go to Babylon."
The God of Israel was yet ready to welcome any beginning of true repentance. Like the father of the Prodigal Son, He would meet His people when they were on the way back to Him. Any stirring of filial penitence would win an instant and gracious response.
We can scarcely suppose that this appeal by Jeremiah to his brother-prophets was merely sarcastic and denunciatory. Passing circumstances may have brought Jeremiah into friendly intercourse with some of his opponents; personal contact may have begotten something of mutual kindliness; and hence there arose a transient gleam of hope that reconciliation and co-operation might still be possible. But it was soon evident that the "patriotic" party would not renounce their vain dreams; Judah must drink the cup of wrath to the dregs: the pillars, the sea, the bases, the rest of the vessels left in Jerusalem must also be carried to Babylon, and remain there till Jehovah should visit the Jews and bring them back and restore them to their own land.
Thus did Jeremiah meet the attempt of the government to organise a Syrian revolt against Babylon, and thus did he give the lie to the promises of Divine blessing made by the prophets. In the face of his utterances, it was difficult to maintain the popular enthusiasm necessary to a successful revolt. In order to neutralise, if possible, the impression made by Jeremiah, the government put forward one of their prophetic supporters to deliver a counter-blast. The place and the occasion were similar to those chosen by Jeremiah for his own address to the people and for Baruch's reading of the roll--the court of the Temple where the priests and "all the people" were assembled. Jeremiah himself was there. Possibly it was a feast-day. The incident came to be regarded as of special importance, and a distinct heading is attached to it, specifying its exact date, "in the same year"--as the incidents of the previous chapter--"in the beginning of the reign of Zedekiah, in the fourth year, in the fifth month."