Jeremiah · Chapter 14

Verse 1. The word—that came—concerning the dearth.] This

discourse is supposed to have been delivered, after the fourth year of Jehoiakim. Concerning the dearth. We have no historic record of any dearth that may fall in with the time of this prophecy, and perhaps it does not refer to any particular dearth: but this was a calamity to which Judea was very liable. They had ordinarily very dry summers, for scarcely any rain fell from April to the middle of October; and during much of this time, the rivers were generally either very low or entirely dry. They kept the rain of the winter in tanks and reservoirs; and if little fell in winter, a dearth was unavoidable. See an account of a dearth in the time of Elijah, 1 Kings 18:5, through which almost all the cattle were lost.

Verse 1. The word of the Lord concerning the dearth — Hebrew, twrxbh yrbd l[, respecting the matters of the restraints, that is, the drought, when the showers were restrained, or, as Moses and Solomon express it, when the heaven was shut up, and there was no rain. See Deuteronomy 11:17; 1 Kings 7:35. Thus the LXX., peri thv abrociav, concerning the want of rain. So also the Chaldee and Syriac versions: and thus our translators understand the word, Jeremiah 17:8, rendering it, not dearth, as here, but drought: a calamity which, however, produced a dearth or famine, similar, it seems, to that in the time of Elijah. At what precise time this great drought took place, we are not informed in the records of history: nor whether it be the same with that of which an intimation is given chap 3:3, where see the note. That it was a calamity very incident to the land of Israel, and applied as a punishment of sin, appears from many parts of the Old Testament. The effects of it are described in the next five verses in very elegant and moving language, and afterward earnestly deprecated.

THE DROUGHT, 1-6.

1. The word of the Lord — The title, not only of the section immediately following, but of the whole four chapters to chap. 18. Dearth — Better, drought. The original word is in the plural, either to express emphasis or to indicate a succession of droughts.

Verse 2. The gates thereof languish] The gates being the places of public resort, they are put here for the people.

They are black unto the ground] Covered from head to foot with a black garment, the emblem of sorrow and calamity.

Verse 2. Judah mourneth — The people of Judah and Jerusalem, here considered collectively, and represented as a mother oppressed with grief for the miseries which have come upon her children. And the gates languish, they are black — “They are in deep mourning:” so Blaney, who observes, “The gates of cities, being places of public resort, where the courts of justice were held, and other common business transacted, seem here to be put for the persons wont to meet there; in like manner as when we say, ‘The court is in mourning,’ we mean the persons that attend the court. So that by this passage we are to understand, that all the persons who appeared in public were dejected, and put on black, or mourning, on account of the national distress.” And the cry of Jerusalem is gone up — Namely, to heaven: That is, the cry of the inhabitants of Jerusalem; of their sin and trouble, but not, as it seems, of their confessions, prayers, and supplications.

2. Judah mourneth — The whole description is vigorous and graphic, and shows the unsurpassed power of Jeremiah in this respect. Country and city, the noble and the peasant, the husbandman and his parched fields, the burnt-up pastures, the waterless wells, and the starving flocks, all have a place in this vivid picture. The gates — By metonomy for cities. They are the places where the people meet, and so the places where any popular feeling manifests itself. They are black — That is, the people, who are in dark mourning attire, are seated on the ground in gloom and despair.

Verse 3. Their nobles have sent their little ones] So general was this calamity, that the servants no longer attended to their lords, but every one was interested alone for himself; and the nobles of the land were obliged to employ their own children to scour the land, to see if any water could be found in the tanks or the pits. In the dearth in the time of Elijah, Ahab the king, and Obadiah his counsellor, were obliged to traverse the land themselves, in order to find out water to keep their cattle alive. This and the three following verses give a lively but distressing picture of this dearth and its effects.

Verses 3-6. And their nobles, &c. — This scarcity of water afflicted not poor persons only, who had not such means of supplying their necessities as the rich; but the greatest among them, who sent their little ones, (or inferiors, as µhyry[x, seems here rather to signify,) to the places made to receive and retain water; who, finding none, returned with their vessels empty, like persons ashamed, and troubled upon seeing their expectations frustrated. Jerusalem, it must be observed, was supplied with water by two lakes, or pools, termed the upper pool, and the lower pool; Isaiah 7:3; and 22:9; from which the water was conveyed by pipes or conduits, for the use of the city. Because the ground is chapt — Hebrew, htj, broken, bruised, turned into dust. The ploughmen — The husbandmen, as µyrka, properly signifies; were ashamed — Disappointed in their hopes of reaping fruit from their labours. They covered their heads — An expression of great affliction and mourning. The hind also calved and forsook it — The hinds are loving creatures, and as all creatures, by a natural instinct, love their young, so the hinds especially; but their moisture being dried up, they had not milk for them, but were forced to leave them, and to run hither and thither to seek grass to eat. And the wild asses, &c. — The wild asses, wanting water, got upon the high places, or cliffs, where the air was cooler and its current stronger than in lower places, and their sucked in the wind; and this, it is said, they did like dragons, which are reputed to delight in cool places, and are said by Aristotle and Pliny to stand frequently upon high places imbibing the cool air. Their eyes did fail, &c. — They languished, or pined away for want of food; in which case the natural splendour of the eyes, which is very great in wild asses, grows dull or languid.

Verse 3. They found no water. The latter rain had been denied, as in Jeremiah 3:3; and as Moses had foretold. Deuteronomy 11:17. 28:23. Jeremiah, as is the duty of all ministers, improved this event of terror and affliction.

3. Little ones — Not children, but the common people, in contrast with the nobles — the great ones. The word is used besides only in chap. 48:4. Pits — Cisterns. Covered their heads — “Covering the head is a token of deep grief turned in upon itself. See 2 Samuel 15:30; 19:5.” — Keil.

Verse 4. The ground is chapt] The cracks in the earth before the descent of the rains are in some places a cubit wide, and deep enough to receive the greater part of a human body.

Verses 3-6. And their nobles, &c. — This scarcity of water afflicted not poor persons only, who had not such means of supplying their necessities as the rich; but the greatest among them, who sent their little ones, (or inferiors, as µhyry[x, seems here rather to signify,) to the places made to receive and retain water; who, finding none, returned with their vessels empty, like persons ashamed, and troubled upon seeing their expectations frustrated. Jerusalem, it must be observed, was supplied with water by two lakes, or pools, termed the upper pool, and the lower pool; Isaiah 7:3; and 22:9; from which the water was conveyed by pipes or conduits, for the use of the city. Because the ground is chapt — Hebrew, htj, broken, bruised, turned into dust. The ploughmen — The husbandmen, as µyrka, properly signifies; were ashamed — Disappointed in their hopes of reaping fruit from their labours. They covered their heads — An expression of great affliction and mourning. The hind also calved and forsook it — The hinds are loving creatures, and as all creatures, by a natural instinct, love their young, so the hinds especially; but their moisture being dried up, they had not milk for them, but were forced to leave them, and to run hither and thither to seek grass to eat. And the wild asses, &c. — The wild asses, wanting water, got upon the high places, or cliffs, where the air was cooler and its current stronger than in lower places, and their sucked in the wind; and this, it is said, they did like dragons, which are reputed to delight in cool places, and are said by Aristotle and Pliny to stand frequently upon high places imbibing the cool air. Their eyes did fail, &c. — They languished, or pined away for want of food; in which case the natural splendour of the eyes, which is very great in wild asses, grows dull or languid.

4. Chapped — Rather, dismayed, or confounded. The Hebrew, more frequently than western languages, speaks of inanimate things as animate. The earth — Rather, the land.

V. 5. The hind-Hinds use not to get their food in fields, but upon mountains and in wildernesses, but the drought was such, that these creatures came into the lower grounds, and there brought forth their young. The hinds are loving creatures and as all creatures love their young, so hinds especially; but their moisture being dried up, they could not suckle them, but were forced to leave them, running about to seek grass to eat.

Verses 3-6. And their nobles, &c. — This scarcity of water afflicted not poor persons only, who had not such means of supplying their necessities as the rich; but the greatest among them, who sent their little ones, (or inferiors, as µhyry[x, seems here rather to signify,) to the places made to receive and retain water; who, finding none, returned with their vessels empty, like persons ashamed, and troubled upon seeing their expectations frustrated. Jerusalem, it must be observed, was supplied with water by two lakes, or pools, termed the upper pool, and the lower pool; Isaiah 7:3; and 22:9; from which the water was conveyed by pipes or conduits, for the use of the city. Because the ground is chapt — Hebrew, htj, broken, bruised, turned into dust. The ploughmen — The husbandmen, as µyrka, properly signifies; were ashamed — Disappointed in their hopes of reaping fruit from their labours. They covered their heads — An expression of great affliction and mourning. The hind also calved and forsook it — The hinds are loving creatures, and as all creatures, by a natural instinct, love their young, so the hinds especially; but their moisture being dried up, they had not milk for them, but were forced to leave them, and to run hither and thither to seek grass to eat. And the wild asses, &c. — The wild asses, wanting water, got upon the high places, or cliffs, where the air was cooler and its current stronger than in lower places, and their sucked in the wind; and this, it is said, they did like dragons, which are reputed to delight in cool places, and are said by Aristotle and Pliny to stand frequently upon high places imbibing the cool air. Their eyes did fail, &c. — They languished, or pined away for want of food; in which case the natural splendour of the eyes, which is very great in wild asses, grows dull or languid.

5. The hind — Celebrated by the ancients as tenderly caring for her young; hence giving special emphasis.

V. 6. The wild asses-The wild asses wanting water, got upon high places, where was the coolest air, and sucked in the wind; and this it is said they did like dragons, of whom Aristotle and Pliny report, that they ordinarily stand upon high places sucking in the cool air.

Verse 6. Snuffed up the wind like dragons] תנים tannim here probably means the hippopotamus, who, after feeding under the water, is obliged to come to the surface in order to take in fresh draughts of air; or it may mean the wild asses.

Verses 3-6. And their nobles, &c. — This scarcity of water afflicted not poor persons only, who had not such means of supplying their necessities as the rich; but the greatest among them, who sent their little ones, (or inferiors, as µhyry[x, seems here rather to signify,) to the places made to receive and retain water; who, finding none, returned with their vessels empty, like persons ashamed, and troubled upon seeing their expectations frustrated. Jerusalem, it must be observed, was supplied with water by two lakes, or pools, termed the upper pool, and the lower pool; Isaiah 7:3; and 22:9; from which the water was conveyed by pipes or conduits, for the use of the city. Because the ground is chapt — Hebrew, htj, broken, bruised, turned into dust. The ploughmen — The husbandmen, as µyrka, properly signifies; were ashamed — Disappointed in their hopes of reaping fruit from their labours. They covered their heads — An expression of great affliction and mourning. The hind also calved and forsook it — The hinds are loving creatures, and as all creatures, by a natural instinct, love their young, so the hinds especially; but their moisture being dried up, they had not milk for them, but were forced to leave them, and to run hither and thither to seek grass to eat. And the wild asses, &c. — The wild asses, wanting water, got upon the high places, or cliffs, where the air was cooler and its current stronger than in lower places, and their sucked in the wind; and this, it is said, they did like dragons, which are reputed to delight in cool places, and are said by Aristotle and Pliny to stand frequently upon high places imbibing the cool air. Their eyes did fail, &c. — They languished, or pined away for want of food; in which case the natural splendour of the eyes, which is very great in wild asses, grows dull or languid.

Ver. 6. The wild asses did stand in the high places. See on Job 6:5. They snuffed the wind like dragons, when parched with heat. Elian, by dragons, understands the larger species of serpents.

6. The wild asses stand upon the high places where they dwell, and gasp for air like the jackals, not dragons. These keen-sighted animals look for any green herb in vain.

V. 7. Testify-That thou art righteous in what thou hast done. Do thou it-Do thou what we stand in need of; give us rain, though not for our sake, we deserve no such kindness from thee, yet for thy names sake: thy promise, or for thine honour and glory.

Verse 7. O Lord, though our iniquities testify against us] We deeply acknowledge that we have sinned, and deserve nothing but death. Yet act for thy name’s sake—work in our behalf, that we perish not.

Verse 7. O Lord, &c. — The prophet, having described their misery both in its cause, the drought, and the effects produced thereby, here applies himself to God, who alone could remove it, confessing that their many and great sins and backslidings had well deserved to be thus severely scourged. Though our iniquities testify against us — That thou art righteous in what thou hast done, and make it evident that we have merited the most dreadful judgments thy wrath can inflict; yet do thou it — Do thou what we stand in need of; give us rain, though not for our sake, we deserve no such kindness from thee, yet for thy name’s sake; for the sake of thy word and promise, by which thou engagest to hear the prayers of thy people in their distress, Psalm 50:15, and for thine honour and glory.

Ver. 7. Though our iniquities testify against us, do thou it. The meaning of this text, which seems obscure from its brevity, is, that our conscience and our conduct testify against us; the prayer therefore implies that God would answer the accusations by forgiving our sins, for his name’s sake.

THE PROPHET’S PRAYER, 7-9, 19-22.

7. Thus far the historical background of the picture: now we have the prophet’s prayer in the people’s behalf. All petitions for mercy must, in fact if not in form, open with confession; and so does this. Thy name’s sake — Namely, Jehovah, which implies that he is the Friend and Saviour of his people. See Exodus 34:6. This name is the one all-comprehending promise of good to his people. And so the prayer is, Do not belie thine own name and the hope of thy people, but interfere for our relief.

Verse 8. O the hope of Israel] O thou who art the only object of the hope of this people.

The Saviour thereof in time of trouble] Who hast never yet abandoned them that seek thee.

Why shouldest thou be as a stranger in the land] As one who has no interest in the prosperity and safety of the country.

And as a way—faring man] A traveller on his journey.

That turneth aside to tarry for a night?] Who stays the shortest time he can; and takes up his lodging in a tent or caravanserai, for the dead of the night, that he may pursue his journey by break of day. Instead of dwelling among us, thou hast scarcely paid the most transient visit to thy land. O come once more, and dwell among us.

Verses 8, 9. O the hope of Israel — That is, the object of Israel’s hope; the Being in whom alone thy people Israel have been wont to hope, or in whom they have just reason to hope; the Saviour thereof in time of trouble — Who hast formerly been their Saviour in their distresses, and who alone canst save them in such times of trouble as thou hast now brought them into; why shouldest thou be as a stranger in the land? — That is, as one who, having no permanent interest in the land, is little concerned for its welfare; and as a wayfaring man, &c. — As a traveller who enters a place to stay only for a night, and never inquires, nor takes any care about the affairs of it. Why shouldest thou be as a man astonished — “As a man void of counsel:” so Houbigant. Or as one in such disorder, through some great emotion of mind, that he is able to do nothing. As a mighty man, &c. — As a mere man, who, though mighty, yet in many cases cannot save; or who, through some fear or surprise, is incapacitated to make use of his strength. Yet thou, O Lord, art in the midst of us — Of the whole land, according to thy declaration, Numbers 35:34, I the Lord dwell among the children of Israel.

Ver. 8. Oh the Hope of Israel, called, Luke 2:25, the Consolation of Israel; the Messiah for whom the faithful waited, which in figure, says Menochius, agrees with Christ; yea, and literally so. The fathers, having this Hope, served God day and night. The prophet is afflicted to find that he who had promised to make the mercyseat his throne, and Israel his dwelling, should be as a stranger in the land, little concerned for its welfare; and when they prayed to him, that he should be as a man astounded. Thou oughtest to be as a mighty man, the captain of the host; yea, the prince of thy people.

8. Why… a stranger, etc. Why art thou, our Hope and Saviour, but as a mere casual sojourner who feels no share in the weal and woe of the dwellers in the land? Alas, how often do God’s people make him a transient guest rather than a permanent resident! We invite him to sojourn, and not to abide. We call him to our homes, but do not ask him to make them his home. But in the time of our trouble this is our sad complaint, that he has taken us at our word. Wayfaring man that turneth aside — Rather, as a traveller who pitches (his tent) for the night; in allusion to what was true then, as it is now in this land, that travellers must carry their own tents with them.

V. 9. Astonished-In such disorder through some great passion, that he is able to do nothing. A mighty man-Like a man who in his own nature is strong, but through sickness so weakened, that he cannot put forth any strength for the succour of his friends. Yet-Yet (saith the prophet) thou art in the midst of us; of the whole land, according to what God had declared, Numbers 5:3 35:34. Defile not the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel.

Verse 9. Yet thou, O Lord, art in the midst of us] Thy ark, temple, and sacred rites, are all here; and thou thyself, who art every where present, art here also: but alas! thou dost not reveal thyself as the Father of mercies, who forgivest iniquity, transgression, and sin.

We are called by thy name; leave us not.] Let us call thee our Father, and say thou to us, “Ye are my sons and daughters!” O leave us not!

Verses 8, 9. O the hope of Israel — That is, the object of Israel’s hope; the Being in whom alone thy people Israel have been wont to hope, or in whom they have just reason to hope; the Saviour thereof in time of trouble — Who hast formerly been their Saviour in their distresses, and who alone canst save them in such times of trouble as thou hast now brought them into; why shouldest thou be as a stranger in the land? — That is, as one who, having no permanent interest in the land, is little concerned for its welfare; and as a wayfaring man, &c. — As a traveller who enters a place to stay only for a night, and never inquires, nor takes any care about the affairs of it. Why shouldest thou be as a man astonished — “As a man void of counsel:” so Houbigant. Or as one in such disorder, through some great emotion of mind, that he is able to do nothing. As a mighty man, &c. — As a mere man, who, though mighty, yet in many cases cannot save; or who, through some fear or surprise, is incapacitated to make use of his strength. Yet thou, O Lord, art in the midst of us — Of the whole land, according to thy declaration, Numbers 35:34, I the Lord dwell among the children of Israel.

Ver. 9. Why shouldest thou be as a man astonied? Astonished, as the printers have latterly inserted. The LXX read, “as a man asleep.” But the original, µhdn nidham, which occurs only here, designates a man astounded, or paralysed with fear at our wickedness, and unmoved by the most piercing cries.

9. Astonished — The original occurs only here. The meaning is thought to be, taken by surprise; the conception being of one who has lost his presence of mind and is consequently without power. The Septuagint seems to be based on a different reading, and gives “slumbering.” Yet thou, O Lord, etc. — How pathetic and how genuine are these words of prayer. Leave us not — Lay us not down, let us not sink.

V. 10. Thus-Here begins the answer to the prophet’s complaint and prayer in the nine first verses. The substance is, that for their manifold sins, he was resolved to punish them. They loved-They have been fond of their idols, and they have persisted in those sinful courses, notwithstanding all counsels.

Verse 10. Thus have they loved to wander] And the measure of your iniquity being now full, ye must be punished.

Verses 10-12. Thus saith the Lord, &c. — Here God returns an answer to the complaints and expostulations of the prophet, contained in the eight preceding verses. They have loved to wander — They have been fond of their idols; and despising the divine succour, have run after that of strangers, and they have persisted in their sinful courses, notwithstanding all counsels. Therefore the Lord doth not accept them — He will not accept their own prayers or humiliations, nor thine intercessions on their behalf, but will punish them according to their deserts. When they fast, I will not hear — It is likely a public fast had been appointed upon occasion of this drought, as there was in a like case in the Prophet Joel’s time. But I will consume them by the sword, famine, and pestilence — Thus God threatens to add to the drought three sore judgments, ordinarily accompanying one another, both in God’s threatenings and in the execution of them.

THE PROPHET’S PRAYER REFUSED, 10-18.

10. In verses 10-18 we have Jehovah’s answer, once, however, interrupted by the prophet’s additional pleading, (verse 13.) This answer is a full refusal of the prayer, and a vindication of such refusal. Thus have they loved to wander — And so their punishment answers to their sin, for Jehovah has estranged himself from them. Therefore the Lord, etc. — Quoted from Hosea 8:13.

Verse 11. Pray not for this people] They are ripe for destruction, intercede not for them. O, how dreadful is the state of that people in reference to whom the Lord says to his ministers, Pray not for them; or, what amounts nearly to a prohibition, withholds from his ministers the spirit of prayer and intercession in behalf of the people!

Verses 10-12. Thus saith the Lord, &c. — Here God returns an answer to the complaints and expostulations of the prophet, contained in the eight preceding verses. They have loved to wander — They have been fond of their idols; and despising the divine succour, have run after that of strangers, and they have persisted in their sinful courses, notwithstanding all counsels. Therefore the Lord doth not accept them — He will not accept their own prayers or humiliations, nor thine intercessions on their behalf, but will punish them according to their deserts. When they fast, I will not hear — It is likely a public fast had been appointed upon occasion of this drought, as there was in a like case in the Prophet Joel’s time. But I will consume them by the sword, famine, and pestilence — Thus God threatens to add to the drought three sore judgments, ordinarily accompanying one another, both in God’s threatenings and in the execution of them.

THE PROPHET’S PRAYER REFUSED, 10-18.

10. In verses 10-18 we have Jehovah’s answer, once, however, interrupted by the prophet’s additional pleading, (verse 13.) This answer is a full refusal of the prayer, and a vindication of such refusal. Thus have they loved to wander — And so their punishment answers to their sin, for Jehovah has estranged himself from them. Therefore the Lord, etc. — Quoted from Hosea 8:13.

Verses 10-12. Thus saith the Lord, &c. — Here God returns an answer to the complaints and expostulations of the prophet, contained in the eight preceding verses. They have loved to wander — They have been fond of their idols; and despising the divine succour, have run after that of strangers, and they have persisted in their sinful courses, notwithstanding all counsels. Therefore the Lord doth not accept them — He will not accept their own prayers or humiliations, nor thine intercessions on their behalf, but will punish them according to their deserts. When they fast, I will not hear — It is likely a public fast had been appointed upon occasion of this drought, as there was in a like case in the Prophet Joel’s time. But I will consume them by the sword, famine, and pestilence — Thus God threatens to add to the drought three sore judgments, ordinarily accompanying one another, both in God’s threatenings and in the execution of them.

Ver. 12. I will consume them—by the pestilence. This scourge is fourteen times threatened by Jeremiah, and ten times by Ezekiel. The pestilence, it would seem, followed the famine. Ezekiel says, “the sword is without, the famine and pestilence within:” Ezekiel 7:15.

12. I will not hear… not accept — Because their prayers were not real or not reasonable. In the case of many they were merely selfish cryings out against the consequences of sin rather than the sin itself; and in the case of others, though penitence was genuine, it came too late to avert the temporal calamity.

Verse 13. Ah, Lord God! behold, the prophets say unto them] True, Lord, they are exceedingly wicked; but the false prophets have deceived them; this is some mitigation of their offense. This plea God does not admit; and why? the people believed them, without having any proof of their Divine mission.

Verses 13-16. Ah, Lord God! Behold the prophets, &c. — See note on Jeremiah 4:10. Thus saith the Lord — And what he saith he will assuredly make good; By the sword and famine shall those prophets be consumed — They shall fall first by those very judgments, with the hopes of an exemption from which they have flattered others. And the people shall be cast out in the streets, &c. — The people contributed to their own delusions, and readily hearkened to such false prophets as confirmed them in their evil ways: God therefore justly threatens to punish them, because they were unwilling to know the truth.

13. Then said I — Another clamorous outburst of prayer. As if the prophet would leave nothing unsaid that might serve to put the case into a stronger light. The plea he now makes is important and relevant. The people are deceived and deluded. The false prophets at this time, even more than in that of Micah, (Micah 3:5, 11,) promise peace. This would have been a more potent plea were it not true, as had been already charged, (Jeremiah 5:31,) “My people love to have it so.”

Verse 14. The prophets prophesy lies] They say they have visions, but they have them by divination, and they are false. The people should know their character, and avoid them; but they love to have it so, and will not be undeceived.

Verses 13-16. Ah, Lord God! Behold the prophets, &c. — See note on Jeremiah 4:10. Thus saith the Lord — And what he saith he will assuredly make good; By the sword and famine shall those prophets be consumed — They shall fall first by those very judgments, with the hopes of an exemption from which they have flattered others. And the people shall be cast out in the streets, &c. — The people contributed to their own delusions, and readily hearkened to such false prophets as confirmed them in their evil ways: God therefore justly threatens to punish them, because they were unwilling to know the truth.

14. The prophets prophesy lies — The plea is not admitted. This false prophesying was itself the outgrowth of deeper apostasy and rebellion. It is not the cause, but only one of the forms, of the evil.

Verse 15. By sword and famine shall those prophets be consumed.] Jeremiah had told Jehoiakim that, if he rebelled against Nebuchadnezzar, he should be overthrown, and the land wasted by sword and famine: the false prophets said there shall be neither sword nor famine, but peace and prosperity. The king believed them, and withheld the tribute. Nebuchadnezzar, being incensed, invaded and destroyed the land; and the false prophets fell in these calamities. See 2 Kings 25:3; Lamentations 2:11-19.

Verses 13-16. Ah, Lord God! Behold the prophets, &c. — See note on Jeremiah 4:10. Thus saith the Lord — And what he saith he will assuredly make good; By the sword and famine shall those prophets be consumed — They shall fall first by those very judgments, with the hopes of an exemption from which they have flattered others. And the people shall be cast out in the streets, &c. — The people contributed to their own delusions, and readily hearkened to such false prophets as confirmed them in their evil ways: God therefore justly threatens to punish them, because they were unwilling to know the truth.

Ver. 15. By sword and famine shall those prophets be consumed. As in Gehazi’s case, they shall be punished in kind; the one with leprosy, the other with the sword, which they had said should never come. And what death can be more terrific than that of a lying prophet?

15, 16. I sent them not — A solemn reiteration of God’s purpose to execute his own truth as against all assurances to the contrary. The chariot-wheels of Jehovah’s purposes shall roll on, even though they roll in fire. I will pour their wickedness upon them — it is the animus of wickedness to destroy all good and precious things, even God himself; hence this is the direst of threats.

Verse 16. And the people—shall be cast out] They shall be destroyed, because they preferred their lying words to my truth, proclaimed by thee.

Verses 13-16. Ah, Lord God! Behold the prophets, &c. — See note on Jeremiah 4:10. Thus saith the Lord — And what he saith he will assuredly make good; By the sword and famine shall those prophets be consumed — They shall fall first by those very judgments, with the hopes of an exemption from which they have flattered others. And the people shall be cast out in the streets, &c. — The people contributed to their own delusions, and readily hearkened to such false prophets as confirmed them in their evil ways: God therefore justly threatens to punish them, because they were unwilling to know the truth.

15, 16. I sent them not — A solemn reiteration of God’s purpose to execute his own truth as against all assurances to the contrary. The chariot-wheels of Jehovah’s purposes shall roll on, even though they roll in fire. I will pour their wickedness upon them — it is the animus of wickedness to destroy all good and precious things, even God himself; hence this is the direst of threats.

Verse 17. For the virgin daughter of my people is broken] First, the land was sadly distressed by Pharaoh-necho, king of Egypt. Secondly, it was laid under a heavy tribute by Nebuchadnezzar. And, thirdly, it was nearly desolated by a famine afterwards. In a few years all these calamities fell upon them; these might be well called a great breach, a very grievous blow.

Verses 17, 18. Therefore thou shalt say this word unto them — Either, 1st, The word spoken above; the threatenings denounced in the last two verses against the false prophets and the people, the deceivers and the deceived: or, 2d, As the passage is generally interpreted, and as our translators have understood it, the words following, namely, the prophet’s lamentation and prayer. Let mine eyes run down with tears — As if he had said, However insensible you are of your own condition, yet God commands me to bewail those calamities which I foresee are coming upon you. For the virgin daughter of my people — That is as dear to me as a daughter to her father; is broken with a great breach — Much greater than any she has yet sustained. The dissolution of a government, or body politic, is called a breach, by way of allusion to the breaking or disjointing the limbs of a human body. The prophet speaks as if he already saw the miseries attending the invasion of the country by the Chaldeans. If I go forth into the field, &c. — Multitudes lie dead in the field, slain with the sword; and in the city multitudes lie dying for want of food: doleful spectacle! Yea both the prophet and the priest — Namely, the false prophets, who flattered the people with their lies, and the wicked priests, who persecuted the true prophets, are now expelled their country, and go about into a land they know not — Either as prisoners and captives, whithersoever their conquerors lead them; or, as fugitives and vagabonds, wherever they can find shelter. Some understand it of the true prophets, Ezekiel and Daniel, who were carried to Babylon with the rest. But as the Hebrew word here used, wrjs, properly signifies, to go about on account of traffic, or, merchandise, the sense of the clause may be, “The prophet and the priest carry on a trade against the land, and acknowledge it not.” That is, they deceive the people with lying divinations for the sake of gain, and when accused of it, will not own their guilt. Blaney renders it, They go trafficking about the city, meaning, “They go about with their false doctrine and lying predictions, as peddlers do with their wares, seeking their own gain,” and take no knowledge — That is, “pay no regard to the miseries in which their country is involved, but act as if they were totally insensible of them.”

17. Thou shalt say this word — But no message for the people follows. Hence, some would connect this clause with that which precedes, making it equivalent to in this manner hath God spoken. But this is unnecessary, and is opposed to the invariable usage of this formula, which always looks forward and never backward. The true explanation is this: God’s message in this instance is Jeremiah’s pungent and perpetual grief. That which leads him to weep day and night ought certainly to alarm them.

Verse 18. If I go forth into the field, then behold the slain with the sword] Every place presents frightful spectacles; the wounded, the dying, the starving, and the slain; none to bury the dead, none to commiserate the dying, none to bring either relief or consolation. Even the prophets and the priests are obliged to leave the cities, and wander about in unfrequented and unknown places, seeking for the necessaries of life. Dr. Blayney thinks that the going about of the prophets and priests of the land, is to be understood thus:— “They went trafficking about with their false doctrines and lying predictions, as pedlars do with their wares, seeking their own gain.” I think the other sense preferable.

Verses 17, 18. Therefore thou shalt say this word unto them — Either, 1st, The word spoken above; the threatenings denounced in the last two verses against the false prophets and the people, the deceivers and the deceived: or, 2d, As the passage is generally interpreted, and as our translators have understood it, the words following, namely, the prophet’s lamentation and prayer. Let mine eyes run down with tears — As if he had said, However insensible you are of your own condition, yet God commands me to bewail those calamities which I foresee are coming upon you. For the virgin daughter of my people — That is as dear to me as a daughter to her father; is broken with a great breach — Much greater than any she has yet sustained. The dissolution of a government, or body politic, is called a breach, by way of allusion to the breaking or disjointing the limbs of a human body. The prophet speaks as if he already saw the miseries attending the invasion of the country by the Chaldeans. If I go forth into the field, &c. — Multitudes lie dead in the field, slain with the sword; and in the city multitudes lie dying for want of food: doleful spectacle! Yea both the prophet and the priest — Namely, the false prophets, who flattered the people with their lies, and the wicked priests, who persecuted the true prophets, are now expelled their country, and go about into a land they know not — Either as prisoners and captives, whithersoever their conquerors lead them; or, as fugitives and vagabonds, wherever they can find shelter. Some understand it of the true prophets, Ezekiel and Daniel, who were carried to Babylon with the rest. But as the Hebrew word here used, wrjs, properly signifies, to go about on account of traffic, or, merchandise, the sense of the clause may be, “The prophet and the priest carry on a trade against the land, and acknowledge it not.” That is, they deceive the people with lying divinations for the sake of gain, and when accused of it, will not own their guilt. Blaney renders it, They go trafficking about the city, meaning, “They go about with their false doctrine and lying predictions, as peddlers do with their wares, seeking their own gain,” and take no knowledge — That is, “pay no regard to the miseries in which their country is involved, but act as if they were totally insensible of them.”

Ver. 18. The prophet and the priest go about into a land that they know not. That is, say most critics, into Babylon, in despair and anguish of mind. Blaney understands this text of their going about the city trafficking with their lying prophecies, as the Judaizing teachers afterwards did. 2 Corinthians 4:2. 2 Peter 2:3. But the prophecy indicates rather that those false prophets should hawk their wares in captivity, to get a bitter morsel of bread.

18. Prophet and the priest — These stays of the people’s faith, the fountains of influence and objects of trust, will themselves go into exile.

Verse 19. We looked for peace] We expected prosperity when Josiah purged the land of idolatry.

And there is no good] For we have relapsed into our former ways.

Verses 19-22. Hast thou utterly rejected Judah? — The prophet again returns to God, and expostulates with him, humbly imploring mercy for his people, which shows that he did not understand God’s words to him, (verse 11,) as an absolute prohibition to pray for them. Hath thy soul loathed Zion? — Which was formerly thy delight, and the place thou didst choose for thy special residence. Why hast thou smitten, &c. — That is, So smitten that there is no healing — Wounded us past recovery; none else can, and thou wilt not heal us. We looked for peace, &c. — All our hopes and expectations have been frustrated. We acknowledge our wickedness — The accumulated guilt of our land; and the iniquity of our fathers — Which we have imitated, and therefore are justly punished for it. We do not cover our sin, in which case we know we should not obtain mercy; we confess it, and hope to find thee faithful and just in forgiving it. Do not abhor us — Hebrew, xant lv, do not despise, or reject us. What he deprecates is the judgments come already, and further coming on the people, the famine, sword, and pestilence, with the drought, under the sad effects of which they at present laboured; and he prays for their removal or prevention in these words, in which he implies, that the love of God to a people is the source of all the good which they can expect, and his wrath the source of all evil that can befall them. To enforce his petition he pleads, 1st, God’s honour: For thy name’s sake — That name of thine on which we call, and by which we are called; thy nature and attributes; let not these suffer an eclipse; let it not be said or thought by the heathen that thou art either unable or unwilling to protect and save thy people. Do not disgrace the throne of thy glory — The temple, with the ark in it, the especial symbol of thy presence, termed (Jeremiah 17:12,) a glorious high throne from the beginning. Let not the desolations of it give occasion to idolaters to reproach him that used to be worshipped there, as if he wanted power or inclination to protect it; or, as if the gods of Babylon had been too strong for him. 2d, He pleads God’s promise and covenant with Israel: Remember, break not thy covenant with us — “Thou hast promised to be our God, and that we should be thy people, chap. 11:4; that is, That thou wouldst take us under thy protection. We have indeed forfeited all our title to thy promises by our sins, yet we beseech thee still to remember the relation we bear to thee.” Are there any among the vanities of the Gentiles — The vain idols, the imaginary beings, which have no existence save in the fancies of their worshippers, or the gods made by men’s hands; that can give rain? or can the heavens give showers? — Without thy providence. Are showers purely owing to natural causes? Dost thou not direct when and where they shall fall? The giving rain in its season is an argument for God’s providence, often insisted upon in the Scriptures: see note on Jeremiah 5:24. And the prophet, imploring from God a removal of the drought, argues from the impossibility of obtaining relief in any other way, neither the heathen idols, nor the clouds, without God’s will, being able to give rain. Art not thou he, O Lord our God? — Namely, that givest it. Therefore we will wait upon thee — For this blessing, and for the supply of all our other wants.

19-21. Do not abhor us — Again the prophet turns in still more importunate pleading to God. His burdened spirit pours out more impassioned supplications. The nervous sentences, but imperfectly represented in our version, show his deep feeling.

Verse 20. We acknowledge, O Lord, our wickedness] This the prophet did in behalf of the people; but, alas! they did not join him.

Verses 19-22. Hast thou utterly rejected Judah? — The prophet again returns to God, and expostulates with him, humbly imploring mercy for his people, which shows that he did not understand God’s words to him, (verse 11,) as an absolute prohibition to pray for them. Hath thy soul loathed Zion? — Which was formerly thy delight, and the place thou didst choose for thy special residence. Why hast thou smitten, &c. — That is, So smitten that there is no healing — Wounded us past recovery; none else can, and thou wilt not heal us. We looked for peace, &c. — All our hopes and expectations have been frustrated. We acknowledge our wickedness — The accumulated guilt of our land; and the iniquity of our fathers — Which we have imitated, and therefore are justly punished for it. We do not cover our sin, in which case we know we should not obtain mercy; we confess it, and hope to find thee faithful and just in forgiving it. Do not abhor us — Hebrew, xant lv, do not despise, or reject us. What he deprecates is the judgments come already, and further coming on the people, the famine, sword, and pestilence, with the drought, under the sad effects of which they at present laboured; and he prays for their removal or prevention in these words, in which he implies, that the love of God to a people is the source of all the good which they can expect, and his wrath the source of all evil that can befall them. To enforce his petition he pleads, 1st, God’s honour: For thy name’s sake — That name of thine on which we call, and by which we are called; thy nature and attributes; let not these suffer an eclipse; let it not be said or thought by the heathen that thou art either unable or unwilling to protect and save thy people. Do not disgrace the throne of thy glory — The temple, with the ark in it, the especial symbol of thy presence, termed (Jeremiah 17:12,) a glorious high throne from the beginning. Let not the desolations of it give occasion to idolaters to reproach him that used to be worshipped there, as if he wanted power or inclination to protect it; or, as if the gods of Babylon had been too strong for him. 2d, He pleads God’s promise and covenant with Israel: Remember, break not thy covenant with us — “Thou hast promised to be our God, and that we should be thy people, chap. 11:4; that is, That thou wouldst take us under thy protection. We have indeed forfeited all our title to thy promises by our sins, yet we beseech thee still to remember the relation we bear to thee.” Are there any among the vanities of the Gentiles — The vain idols, the imaginary beings, which have no existence save in the fancies of their worshippers, or the gods made by men’s hands; that can give rain? or can the heavens give showers? — Without thy providence. Are showers purely owing to natural causes? Dost thou not direct when and where they shall fall? The giving rain in its season is an argument for God’s providence, often insisted upon in the Scriptures: see note on Jeremiah 5:24. And the prophet, imploring from God a removal of the drought, argues from the impossibility of obtaining relief in any other way, neither the heathen idols, nor the clouds, without God’s will, being able to give rain. Art not thou he, O Lord our God? — Namely, that givest it. Therefore we will wait upon thee — For this blessing, and for the supply of all our other wants.

19-21. Do not abhor us — Again the prophet turns in still more importunate pleading to God. His burdened spirit pours out more impassioned supplications. The nervous sentences, but imperfectly represented in our version, show his deep feeling.

V. 21. The throne-The words are either to be understood of the throne of the house of David, called the Lord’s throne, 1 Chronicles 29:23, or else the temple, and the ark in it, the more special symbol of God’s presence.

Verse 21. Do not disgrace the throne of thy glory] The temple. Let not this sacred place be profaned by impious and sacrilegious hands. Break not thy covenant] See Exodus 24:7, 8; 19:5. They had already broken the covenant, and they wish God to fulfil his part. They ceased to be his people, for they abandoned themselves to idolatry; and yet they wished Jehovah to be their Lord; to defend, support, and fill them with all good things! But when the conditions of a covenant are broken by one of the contracting parties, the other party is not bound; and the covenant is necessarily annulled.

Verses 19-22. Hast thou utterly rejected Judah? — The prophet again returns to God, and expostulates with him, humbly imploring mercy for his people, which shows that he did not understand God’s words to him, (verse 11,) as an absolute prohibition to pray for them. Hath thy soul loathed Zion? — Which was formerly thy delight, and the place thou didst choose for thy special residence. Why hast thou smitten, &c. — That is, So smitten that there is no healing — Wounded us past recovery; none else can, and thou wilt not heal us. We looked for peace, &c. — All our hopes and expectations have been frustrated. We acknowledge our wickedness — The accumulated guilt of our land; and the iniquity of our fathers — Which we have imitated, and therefore are justly punished for it. We do not cover our sin, in which case we know we should not obtain mercy; we confess it, and hope to find thee faithful and just in forgiving it. Do not abhor us — Hebrew, xant lv, do not despise, or reject us. What he deprecates is the judgments come already, and further coming on the people, the famine, sword, and pestilence, with the drought, under the sad effects of which they at present laboured; and he prays for their removal or prevention in these words, in which he implies, that the love of God to a people is the source of all the good which they can expect, and his wrath the source of all evil that can befall them. To enforce his petition he pleads, 1st, God’s honour: For thy name’s sake — That name of thine on which we call, and by which we are called; thy nature and attributes; let not these suffer an eclipse; let it not be said or thought by the heathen that thou art either unable or unwilling to protect and save thy people. Do not disgrace the throne of thy glory — The temple, with the ark in it, the especial symbol of thy presence, termed (Jeremiah 17:12,) a glorious high throne from the beginning. Let not the desolations of it give occasion to idolaters to reproach him that used to be worshipped there, as if he wanted power or inclination to protect it; or, as if the gods of Babylon had been too strong for him. 2d, He pleads God’s promise and covenant with Israel: Remember, break not thy covenant with us — “Thou hast promised to be our God, and that we should be thy people, chap. 11:4; that is, That thou wouldst take us under thy protection. We have indeed forfeited all our title to thy promises by our sins, yet we beseech thee still to remember the relation we bear to thee.” Are there any among the vanities of the Gentiles — The vain idols, the imaginary beings, which have no existence save in the fancies of their worshippers, or the gods made by men’s hands; that can give rain? or can the heavens give showers? — Without thy providence. Are showers purely owing to natural causes? Dost thou not direct when and where they shall fall? The giving rain in its season is an argument for God’s providence, often insisted upon in the Scriptures: see note on Jeremiah 5:24. And the prophet, imploring from God a removal of the drought, argues from the impossibility of obtaining relief in any other way, neither the heathen idols, nor the clouds, without God’s will, being able to give rain. Art not thou he, O Lord our God? — Namely, that givest it. Therefore we will wait upon thee — For this blessing, and for the supply of all our other wants.

19-21. Do not abhor us — Again the prophet turns in still more importunate pleading to God. His burdened spirit pours out more impassioned supplications. The nervous sentences, but imperfectly represented in our version, show his deep feeling.

V. 22. Rain-The present judgment under which they groan, was a drought, which he had described in the six first verses; the prophet imploring God for the removal of it, argues, from the impossibility of help in this case from any other way, none of the idols of the Heathens, which he calls vain things, nothing in themselves, and of no use, or profit to those that ran after them. Give showers-Without thy will? Art not-Lord, art not thou he alone who is able to do it? The scripture constantly gives God the honour of giving rain.

Verse 22. Are there any among the vanities of the Gentiles] Probably the dearth was now coming, as there had been a long want of rain. It was the prerogative of the true God to give rain and send showers at the prayers of his people.

Therefore we will wait upon thee] If thou do not undertake for us, we must be utterly ruined.

JEREMIAH

Verses 19-22. Hast thou utterly rejected Judah? — The prophet again returns to God, and expostulates with him, humbly imploring mercy for his people, which shows that he did not understand God’s words to him, (verse 11,) as an absolute prohibition to pray for them. Hath thy soul loathed Zion? — Which was formerly thy delight, and the place thou didst choose for thy special residence. Why hast thou smitten, &c. — That is, So smitten that there is no healing — Wounded us past recovery; none else can, and thou wilt not heal us. We looked for peace, &c. — All our hopes and expectations have been frustrated. We acknowledge our wickedness — The accumulated guilt of our land; and the iniquity of our fathers — Which we have imitated, and therefore are justly punished for it. We do not cover our sin, in which case we know we should not obtain mercy; we confess it, and hope to find thee faithful and just in forgiving it. Do not abhor us — Hebrew, xant lv, do not despise, or reject us. What he deprecates is the judgments come already, and further coming on the people, the famine, sword, and pestilence, with the drought, under the sad effects of which they at present laboured; and he prays for their removal or prevention in these words, in which he implies, that the love of God to a people is the source of all the good which they can expect, and his wrath the source of all evil that can befall them. To enforce his petition he pleads, 1st, God’s honour: For thy name’s sake — That name of thine on which we call, and by which we are called; thy nature and attributes; let not these suffer an eclipse; let it not be said or thought by the heathen that thou art either unable or unwilling to protect and save thy people. Do not disgrace the throne of thy glory — The temple, with the ark in it, the especial symbol of thy presence, termed (Jeremiah 17:12,) a glorious high throne from the beginning. Let not the desolations of it give occasion to idolaters to reproach him that used to be worshipped there, as if he wanted power or inclination to protect it; or, as if the gods of Babylon had been too strong for him. 2d, He pleads God’s promise and covenant with Israel: Remember, break not thy covenant with us — “Thou hast promised to be our God, and that we should be thy people, chap. 11:4; that is, That thou wouldst take us under thy protection. We have indeed forfeited all our title to thy promises by our sins, yet we beseech thee still to remember the relation we bear to thee.” Are there any among the vanities of the Gentiles — The vain idols, the imaginary beings, which have no existence save in the fancies of their worshippers, or the gods made by men’s hands; that can give rain? or can the heavens give showers? — Without thy providence. Are showers purely owing to natural causes? Dost thou not direct when and where they shall fall? The giving rain in its season is an argument for God’s providence, often insisted upon in the Scriptures: see note on Jeremiah 5:24. And the prophet, imploring from God a removal of the drought, argues from the impossibility of obtaining relief in any other way, neither the heathen idols, nor the clouds, without God’s will, being able to give rain. Art not thou he, O Lord our God? — Namely, that givest it. Therefore we will wait upon thee — For this blessing, and for the supply of all our other wants.

22. Vanities of the Gentiles — Most pathetically does the prayer culminate in this — that God would not leave his people to the powerless and worthless, but still most debasing, deities of the Gentiles.