But the situation was once more entirely changed by the news that Pharaoh Hophra had come forth out of Egypt "with a mighty army and a great company."[146] The sentinels on the walls of Jerusalem saw the besiegers break up their encampment, and march away to meet the relieving army. All thought of submitting to Babylon was given up. Indeed, if Pharaoh Hophra were to be victorious, the Jews must of necessity accept his supremacy. Meanwhile they revelled in their respite from present distress and imminent danger. Surely the new covenant was bearing fruit. Jehovah had been propitiated by their promise to observe the Torah; Pharaoh was the instrument by which God would deliver His people; or even if the Egyptians were defeated, the Divine resources were not exhausted. When Tirhakah advanced to the relief of Hezekiah, he was defeated at Eltekeh, yet Sennacherib had returned home baffled and disgraced. Naturally the partisans of Egypt, the opponents of Jeremiah, recovered their control of the king and the government. The king sent, perhaps at the first news of the Egyptian advance, to inquire of Jeremiah concerning their prospects of success. What seemed to every one else a Divine deliverance was to him a national misfortune; the hopes he had once more indulged of averting the ruin of Judah were again dashed to the ground. His answer is bitter and gloomy:--
"Behold, Pharaoh's army, which is come forth to help you, Shall return to Egypt into their own land. The Chaldeans shall come again, and fight against this city; They shall take it, and burn it with fire. Thus saith Jehovah: Do not deceive yourselves, saying, The Chaldeans shall surely depart from us: They shall not depart. Though ye had smitten the whole army of the Chaldeans that fight against you, And there remained none but wounded men among them, Yet should they rise up every man in his tent, And burn this city with fire."
Jeremiah's protest was unavailing, and only confirmed the king and princes in their adherence to Egypt. Moreover Jeremiah had now formally disclaimed any sympathy with this great deliverance, which Pharaoh--and presumably Jehovah--had wrought for Judah. Hence it was clear that the people did not owe this blessing to the covenant to which they had submitted themselves by Jeremiah's guidance. As at Megiddo, Jehovah had shown once more that He was with Pharaoh and against Jeremiah. Probably they would best please God by renouncing Jeremiah and all his works--the covenant included. Moreover they could take back their slaves with a clear conscience, to their own great comfort and satisfaction. True, they had sworn in the Temple with solemn and striking ceremonies, but then Jehovah Himself had manifestly released them from their oath. "All the princes and people changed their mind, and reduced to bondage again all the slaves whom they had set free." The freedmen had been rejoicing with their former masters in the prospect of national deliverance; the date of their emancipation was to mark the beginning of a new era of Jewish happiness and prosperity. When the siege was raised and the Chaldeans driven away, they could use their freedom in rebuilding the ruined cities and cultivating the wasted lands. To all such dreams there came a sudden and rough awakening: they were dragged back to their former hopeless bondage--a happy augury for the new dispensation of Divine protection and blessing!
Jeremiah turned upon them in fierce wrath, like that of Elijah against Ahab when he met him taking possession of Naboth's vineyard. They had profaned the name of Jehovah, and--
"Therefore thus saith Jehovah: Ye have not hearkened unto Me to proclaim a release every one to his brother and his neighbour: Behold, I proclaim a release for you--it is the utterance of Jehovah--unto the sword, the pestilence, and the famine; And I will make you a terror among all the kingdoms of the earth."