Jeremiah 14
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Jeremiah 14
The Word Concerning the Drought
1The word of the LORD that came to Jeremiah concerning the dearth.
Jamieson-Fausset-Brown
CHAPTER 14
Jr 14:1-22. Prophecies on the Occasion of a Drought Sent in Judgment on Judea.
1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
drought--literally, the "withholdings," namely, of rain (De 11:17; 2Ch 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jr 17:8, Margin).
CHAPTER 14
Jr 14:1-22. Prophecies on the Occasion of a Drought Sent in Judgment on Judea.
1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
drought--literally, the "withholdings," namely, of rain (De 11:17; 2Ch 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jr 17:8, Margin).
The Pulpit Commentary
The dearth; rather, the drought, or, more literally, the droughts, the plural being used to indicate the length of time the drought lasted.
The dearth; rather, the drought, or, more literally, the droughts, the plural being used to indicate the length of time the drought lasted.
2Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.
Jamieson-Fausset-Brown
2. gates--The place of public concourse in each city looks sad, as being no longer frequented (Is 3:26; 24:4).
black--that is, they mourn (blackness being indicative of sorrow), (Jr 8:21).
unto the ground--bowing towards it.
cry--of distress (1Sa 5:12; Is 24:11).
2. gates--The place of public concourse in each city looks sad, as being no longer frequented (Is 3:26; 24:4).
black--that is, they mourn (blackness being indicative of sorrow), (Jr 8:21).
unto the ground--bowing towards it.
cry--of distress (1Sa 5:12; Is 24:11).
The Pulpit Commentary
The tenses in the following description should be perfects and presents; the Authorized Version, by its inconsistency, destroys the unity of the picture. The gates thereof; i.e. the people assembled there. They are black unto the ground. "To be black," in Hebrew, is "to be dressed in mourning" (so e.g. Psa_35:14, "I bowed down in black"). Here we must understand the same verb which is expressed in the psalm, "They bowed down in mourning attire to the ground." "Black," however, is not to be taken literally; it means rather "squalid, unwashed" (of garments).
The tenses in the following description should be perfects and presents; the Authorized Version, by its inconsistency, destroys the unity of the picture. The gates thereof; i.e. the people assembled there. They are black unto the ground. "To be black," in Hebrew, is "to be dressed in mourning" (so e.g. Psa_35:14, "I bowed down in black"). Here we must understand the same verb which is expressed in the psalm, "They bowed down in mourning attire to the ground." "Black," however, is not to be taken literally; it means rather "squalid, unwashed" (of garments).
3And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.
Jamieson-Fausset-Brown
3. little ones--rather, "their inferiors," that is, domestics.
pits--cisterns for collecting rain water, often met with in the East where there are no springs.
covered ... heads--(2Sa 15:30). A sign of humiliation and mourning.
3. little ones--rather, "their inferiors," that is, domestics.
pits--cisterns for collecting rain water, often met with in the East where there are no springs.
covered ... heads--(2Sa 15:30). A sign of humiliation and mourning.
The Pulpit Commentary
Their nobles—i.e. the upper classes of Judah and Jerusalem—have sent their little ones; rather, their mean ones; i.e. their servants, or perhaps (as Naegelsbach and Payne Smith) simply, "the common people;" it was not a matter concerning the rich alone. To the pits; i.e. to the cisterns. Covered their heads; a sign of the deepest mourning (2Sa_15:30; 2Sa_19:4; Est_6:12).
Their nobles—i.e. the upper classes of Judah and Jerusalem—have sent their little ones; rather, their mean ones; i.e. their servants, or perhaps (as Naegelsbach and Payne Smith) simply, "the common people;" it was not a matter concerning the rich alone. To the pits; i.e. to the cisterns. Covered their heads; a sign of the deepest mourning (2Sa_15:30; 2Sa_19:4; Est_6:12).
4Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.
The Pulpit Commentary
The ground is chapt. Perhaps: but it is more obvious to render, is dismayed, according to the usual meaning of the word. Words which properly belong to human beings are often, by a "poetic fallacy," applied to inanimate objects (as in Jer_14:2). In the earth; rather, in the land.
The ground is chapt. Perhaps: but it is more obvious to render, is dismayed, according to the usual meaning of the word. Words which properly belong to human beings are often, by a "poetic fallacy," applied to inanimate objects (as in Jer_14:2). In the earth; rather, in the land.
5Yea, the hind also calved in the field, and forsook it, because there was no grass.
Jamieson-Fausset-Brown
5. The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.
5. The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.
The Pulpit Commentary
Even the animals starve. Yea, the hind also. The hind, contrary to that intense natural affection for which she was famous among the ancients, abandons her young.
Even the animals starve. Yea, the hind also. The hind, contrary to that intense natural affection for which she was famous among the ancients, abandons her young.
6And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.
Jamieson-Fausset-Brown
6. wild asses--They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.
dragons--jackals [Henderson].
eyes--which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopædia].
6. wild asses--They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.
dragons--jackals [Henderson].
eyes--which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopædia].
The Pulpit Commentary
The wild asses … in the high places; rather, on the bare heights. "The wild asses," says a traveler cited by Rosenmüller," are especially fond of treeless mountains." Like dragons; render rather, like jackals (as Jer_9:11; Jer_10:22). The allusion is to the way jackals hold their head as they howl. We are told that even the keen eyes of the wild asses fail, because there was [is] no grass; rather, herbage. They grow dim first with seeking it so long in vain, and then from lack of nourishment.
The wild asses … in the high places; rather, on the bare heights. "The wild asses," says a traveler cited by Rosenmüller," are especially fond of treeless mountains." Like dragons; render rather, like jackals (as Jer_9:11; Jer_10:22). The allusion is to the way jackals hold their head as they howl. We are told that even the keen eyes of the wild asses fail, because there was [is] no grass; rather, herbage. They grow dim first with seeking it so long in vain, and then from lack of nourishment.
O LORD, Though Our Iniquities Testify Against Us
7O LORD, though our iniquities testify against us, do thou it for thy name’s sake: for our backslidings are many; we have sinned against thee.
Jamieson-Fausset-Brown
7. do thou it--what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Psa 109:21). So "work for us," absolutely used (1Sa 14:6).
for thy name's sake--"for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Jos 7:9; Psa 79:9; 106:8; Is 48:9; Eze 20:44). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in Psa 25:11.
7. do thou it--what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Psa 109:21). So "work for us," absolutely used (1Sa 14:6).
for thy name's sake--"for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Jos 7:9; Psa 79:9; 106:8; Is 48:9; Eze 20:44). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in Psa 25:11.
The Pulpit Commentary
The intercession of Jeremiah begins. Do thou it; a pregnant expression, equivalent to "act gloriously" (as Psa_22:31; Isa_44:23); For thy name's sake. Jehovah s" Name pledges him to be merciful to his people, and not to make a full end of them, even when they have offended (comp." Our Redeemer was thy name from of old" Isa_63:16).
The intercession of Jeremiah begins. Do thou it; a pregnant expression, equivalent to "act gloriously" (as Psa_22:31; Isa_44:23); For thy name's sake. Jehovah s" Name pledges him to be merciful to his people, and not to make a full end of them, even when they have offended (comp." Our Redeemer was thy name from of old" Isa_63:16).
8O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?
Jamieson-Fausset-Brown
8. The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jr 17:13).
turneth aside to tarry--The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (2Ch 33:7, 8). Maurer translates, "spreadeth," namely, his tent.
8. The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jr 17:13).
turneth aside to tarry--The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (2Ch 33:7, 8). Maurer translates, "spreadeth," namely, his tent.
The Pulpit Commentary
How pathetic a supplication! Jehovah will surely not be as a stranger in the land—the strangers, or" sojourners," like the μέτοικοι, enjoyed no civic rights, and consequently had no interest in the highest concerns of the state, and as a wayfaring man that turneth aside—or perhaps, pitcketh his tent; for the traveler in Palestine doubtless carried his tent with him then as now—to tarry for a night. With the latter figure compare the beautiful comparison of the hope of the ungodly to "the remembrance of a guest that tarrieth but a day" (Wis. 5:14).
How pathetic a supplication! Jehovah will surely not be as a stranger in the land—the strangers, or" sojourners," like the μέτοικοι, enjoyed no civic rights, and consequently had no interest in the highest concerns of the state, and as a wayfaring man that turneth aside—or perhaps, pitcketh his tent; for the traveler in Palestine doubtless carried his tent with him then as now—to tarry for a night. With the latter figure compare the beautiful comparison of the hope of the ungodly to "the remembrance of a guest that tarrieth but a day" (Wis. 5:14).
9Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.
Jamieson-Fausset-Brown
9. astonied--like a "mighty man," at other times able to help (Is 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.
art in the midst of us--(Ex 29:45, 46; Le 26:11, 12).
called by thy name--(Da 9:18, 19) as Thine own peculiar people (De 9:29).
9. astonied--like a "mighty man," at other times able to help (Is 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.
art in the midst of us--(Ex 29:45, 46; Le 26:11, 12).
called by thy name--(Da 9:18, 19) as Thine own peculiar people (De 9:29).
The Pulpit Commentary
As a man astonished; rather (comparing the Arabic dahama), as one struck dumb. But Dr. Payne Smith, with much reason, is more than half inclined to follow the Septuagint reading, equivalent to "as one in a deep sleep." Leave us not; literally, lay us not down; as if a burden of which the bearer is tired.
As a man astonished; rather (comparing the Arabic dahama), as one struck dumb. But Dr. Payne Smith, with much reason, is more than half inclined to follow the Septuagint reading, equivalent to "as one in a deep sleep." Leave us not; literally, lay us not down; as if a burden of which the bearer is tired.
False Prophets Rebuked
10Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.
Jamieson-Fausset-Brown
10. Jehovah's reply to the prayer (Jr 14:7-9; Jr 2:23-25).
Thus--So greatly.
loved--(Jr 5:31).
not refrained ... feet--They did not obey God's command; "withhold thy foot" (Jr 2:25), namely, from following after idols.
remember ... iniquity--(Ho 8:13; 9:9). Their sin is so great, God must punish them.
10. Jehovah's reply to the prayer (Jr 14:7-9; Jr 2:23-25).
Thus--So greatly.
loved--(Jr 5:31).
not refrained ... feet--They did not obey God's command; "withhold thy foot" (Jr 2:25), namely, from following after idols.
remember ... iniquity--(Ho 8:13; 9:9). Their sin is so great, God must punish them.
The Pulpit Commentary
The answer of Jehovah.
Thus have they loved to wander, … therefore the Lord doth not accept them; i.e. with such pertinacity have they been set upon "wandering" (roving lawlessly about), that the Lord hath no more pleasure in them. "Therefore," is, literally, and. "Thus," or "so," is used in the same sense as in 1Ki_10:12, which runs literally, " … there came not so [abundantly] among timber." The particle of comparison has given much occupation to the commentators (see Payne Smith's note), but the above view is at once simple and suitable to the context; for Jeremiah has already admitted that "our backslidings are multiplied" (verse 7). The Lord doth not, etc. (to the end of the verse), is quoted verbatim from Hos_8:13. Jeremiah puts conspicuous honor on the older inspired writers; he has no craving for originality. Nearly all has been said already; what he has to do is chiefly to adapt and to apply, He will now remember, etc. The emphasis is on "now" Nothing is more remarkable in the prophets than the stress laid on the unerring justness of the time chosen for Divine interpositions. When the iniquity is fully ripe, it as it were attracts the punishment, which till then is laid up in store (comp. Gen_15:16; Isa_18:5; Isa_33:10).
The answer of Jehovah.
Thus have they loved to wander, … therefore the Lord doth not accept them; i.e. with such pertinacity have they been set upon "wandering" (roving lawlessly about), that the Lord hath no more pleasure in them. "Therefore," is, literally, and. "Thus," or "so," is used in the same sense as in 1Ki_10:12, which runs literally, " … there came not so [abundantly] among timber." The particle of comparison has given much occupation to the commentators (see Payne Smith's note), but the above view is at once simple and suitable to the context; for Jeremiah has already admitted that "our backslidings are multiplied" (verse 7). The Lord doth not, etc. (to the end of the verse), is quoted verbatim from Hos_8:13. Jeremiah puts conspicuous honor on the older inspired writers; he has no craving for originality. Nearly all has been said already; what he has to do is chiefly to adapt and to apply, He will now remember, etc. The emphasis is on "now" Nothing is more remarkable in the prophets than the stress laid on the unerring justness of the time chosen for Divine interpositions. When the iniquity is fully ripe, it as it were attracts the punishment, which till then is laid up in store (comp. Gen_15:16; Isa_18:5; Isa_33:10).
11Then said the LORD unto me, Pray not for this people for their good.
Jamieson-Fausset-Brown
11. (Jr 7:16; Ex 32:10).
11. (Jr 7:16; Ex 32:10).
The Pulpit Commentary
Pray not for this people. So in Jer_7:16 (on which see note); Jer_11:14.
Pray not for this people. So in Jer_7:16 (on which see note); Jer_11:14.
12When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.
Jamieson-Fausset-Brown
12. not hear--because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jr 7:21, 22; Pr 1:28; Is 1:15; 58:3).
sword ... famine ... pestilence--the three sorest judgments at once; any one of which would be enough for their ruin (2Sa 24:12, 13).
12. not hear--because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jr 7:21, 22; Pr 1:28; Is 1:15; 58:3).
sword ... famine ... pestilence--the three sorest judgments at once; any one of which would be enough for their ruin (2Sa 24:12, 13).
The Pulpit Commentary
Their cry. The word is very forcible; it is the shriek in which an unsophisticated man gives vent to his pain and grief. An oblation. It is the vegetable offering (Authorized Version, "meat offering;" Luther, "speisopfer") which is referred to in the so-called minkhah (literally, gift). Though sometimes offered separately, it regularly accompanied a burnt offering. I will not accept them. Dr. Payne Smith tries to soften the rejection of these worshippers by the remark that "there is a time when the most genuine repentance avails nothing to avert the temporal consequences of sin." But the analogy of other similar passages (e.g. Isa_1:15) warrants the view of Keil that the ground of the rejection of the worship is its heartless formalism and insincerity, which was equally a bar to Jehovah's favor and the prophet's intercession.
Their cry. The word is very forcible; it is the shriek in which an unsophisticated man gives vent to his pain and grief. An oblation. It is the vegetable offering (Authorized Version, "meat offering;" Luther, "speisopfer") which is referred to in the so-called minkhah (literally, gift). Though sometimes offered separately, it regularly accompanied a burnt offering. I will not accept them. Dr. Payne Smith tries to soften the rejection of these worshippers by the remark that "there is a time when the most genuine repentance avails nothing to avert the temporal consequences of sin." But the analogy of other similar passages (e.g. Isa_1:15) warrants the view of Keil that the ground of the rejection of the worship is its heartless formalism and insincerity, which was equally a bar to Jehovah's favor and the prophet's intercession.
13Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
Jamieson-Fausset-Brown
13. Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.
assured peace--solid and lasting peace. Literally, "peace of truth" (Is 39:8).
13. Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.
assured peace--solid and lasting peace. Literally, "peace of truth" (Is 39:8).
The Pulpit Commentary
"Pleading with Providence, the good prophet lays the blame on ill teaching, but the stern answer (Jer_14:14), admitting the plea as true, rejects it as inadequate (Jer_14:14), and denounces sorrows which (Jer_14:17-22) the prophet passionately deprecates" (Rowland Williams). Ah, Lord God! rather, Alas! O Lord Jehovah (see on Jer_1:6). The prophets say unto them. The greater part of the prophetic order had not kept pace with its more spiritual members (Isaiah, Jeremiah, etc.). They still traded on those natural gifts of divination (Mic_3:6) which were, no doubt, where genuine, of Divine origin, but which, even then, needed to be supple-merited and controlled by a special impulse from the Spirit of holiness. Jeremiah, however, declares, on the authority of a revelation, that these prophets did not divine by any God-given faculty, but "the deceit of their own heart" (Verse 14). The Deuteronomic Torah, discovered after a period of concealment at the outset of Jeremiah's ministry, energetically forbids the practice of the art of divination (Deu_18:10).
"Pleading with Providence, the good prophet lays the blame on ill teaching, but the stern answer (Jer_14:14), admitting the plea as true, rejects it as inadequate (Jer_14:14), and denounces sorrows which (Jer_14:17-22) the prophet passionately deprecates" (Rowland Williams). Ah, Lord God! rather, Alas! O Lord Jehovah (see on Jer_1:6). The prophets say unto them. The greater part of the prophetic order had not kept pace with its more spiritual members (Isaiah, Jeremiah, etc.). They still traded on those natural gifts of divination (Mic_3:6) which were, no doubt, where genuine, of Divine origin, but which, even then, needed to be supple-merited and controlled by a special impulse from the Spirit of holiness. Jeremiah, however, declares, on the authority of a revelation, that these prophets did not divine by any God-given faculty, but "the deceit of their own heart" (Verse 14). The Deuteronomic Torah, discovered after a period of concealment at the outset of Jeremiah's ministry, energetically forbids the practice of the art of divination (Deu_18:10).
14Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.
Jamieson-Fausset-Brown
14. (Jr 23:21).
14. (Jr 23:21).
The Pulpit Commentary
A thing of naught. The word, however, is collective, and means all the various futile means adopted for prying into the future.
A thing of naught. The word, however, is collective, and means all the various futile means adopted for prying into the future.
15Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.
Jamieson-Fausset-Brown
15. (Jr 5:12, 13).
By sword and famine ... consumed--retribution in kind both to the false prophets and to their hearers (Jr 14:16).
15. (Jr 5:12, 13).
By sword and famine ... consumed--retribution in kind both to the false prophets and to their hearers (Jr 14:16).
16And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.
Jamieson-Fausset-Brown
16. none to bury--(Psa 79:3).
pour their wickedness--that is, the punishment incurred by their wickedness (Jr 2:19).
16. none to bury--(Psa 79:3).
pour their wickedness--that is, the punishment incurred by their wickedness (Jr 2:19).
The Pulpit Commentary
I will pour their wickedness; i.e. the fruits of their wickedness (comp. Jer_2:19, "Thine own wickedness shall correct thee").
I will pour their wickedness; i.e. the fruits of their wickedness (comp. Jer_2:19, "Thine own wickedness shall correct thee").
Jeremiah Weeps for the Virgin Daughter of His People
17Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.
Jamieson-Fausset-Brown
17. (Jr 9:1; La 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (Is 23:4).
17. (Jr 9:1; La 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (Is 23:4).
The Pulpit Commentary
The prophet's grief, and second intercession.
Therefore thou shalt say, etc. There is something strange and contrary to verisimilitude in the prefixing of this formula, not to a Divine revelation, but to a mere expression of the pained human feelings of the prophet. It is possible that the editor of Jeremiah's prophecies thought the paragraph which begins here needed something to link it with the preceding passage, and selected his formula rather unsuitably. Let mine eyes run down, etc. (comp. Jer_13:27). Jeremiah's tender compassion shows itself in his choice of the expression, the virgin daughter of my people, just as we feel an added bitterness in the premature death of a cherished maiden.
The prophet's grief, and second intercession.
Therefore thou shalt say, etc. There is something strange and contrary to verisimilitude in the prefixing of this formula, not to a Divine revelation, but to a mere expression of the pained human feelings of the prophet. It is possible that the editor of Jeremiah's prophecies thought the paragraph which begins here needed something to link it with the preceding passage, and selected his formula rather unsuitably. Let mine eyes run down, etc. (comp. Jer_13:27). Jeremiah's tender compassion shows itself in his choice of the expression, the virgin daughter of my people, just as we feel an added bitterness in the premature death of a cherished maiden.
18If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.
Jamieson-Fausset-Brown
18. go about--that is, shall have to migrate into a land of exile. Horsley translates, "go trafficking about the land (see Jr 5:31, Margin; 2Co 4:2; 2Pe 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Is 1:3; 58:3). If the literal sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (Is 56:11; Eze 34:2, 3; Mi 3:11).
18. go about--that is, shall have to migrate into a land of exile. Horsley translates, "go trafficking about the land (see Jr 5:31, Margin; 2Co 4:2; 2Pe 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Is 1:3; 58:3). If the literal sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (Is 56:11; Eze 34:2, 3; Mi 3:11).
The Pulpit Commentary
A picture of the state of things after the capture of Jerusalem: the slain without, the famine-stricken within. The latter are described allusively as "sicknesses of famine" (so literally). As a peculiarly striking evidence of the downfall of greatness, it is added that even prophet and priest have to go about into a land that they know not. The verb used here can obviously not have its ordinary sense of going about for purposes of traffic. Aramaic usage suggests, however, a suitable meaning; what the prophet sketches before us is a company of these ex-grandees "begging their way" into an unknown land.
We looked for peace, etc.; a repetition of Jer_8:15.
A picture of the state of things after the capture of Jerusalem: the slain without, the famine-stricken within. The latter are described allusively as "sicknesses of famine" (so literally). As a peculiarly striking evidence of the downfall of greatness, it is added that even prophet and priest have to go about into a land that they know not. The verb used here can obviously not have its ordinary sense of going about for purposes of traffic. Aramaic usage suggests, however, a suitable meaning; what the prophet sketches before us is a company of these ex-grandees "begging their way" into an unknown land.
We looked for peace, etc.; a repetition of Jer_8:15.
Hast Thou Utterly Rejected Judah?
19Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble!
Jamieson-Fausset-Brown
19. The people plead with God, Jeremiah being forbidden to do so.
no healing--(Jr 15:18).
peace ... no good--(Jr 8:15).
19. The people plead with God, Jeremiah being forbidden to do so.
no healing--(Jr 15:18).
peace ... no good--(Jr 8:15).
20We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.
Jamieson-Fausset-Brown
20. (Da 9:8).
20. (Da 9:8).
The Pulpit Commentary
Our wickedness, and the iniquity of our fathers. There is a mysterious connection between the sin of the past and of the present. So in another prophet we read, "Your iniquities and the iniquities of your fathers together [will I requite]."
Our wickedness, and the iniquity of our fathers. There is a mysterious connection between the sin of the past and of the present. So in another prophet we read, "Your iniquities and the iniquities of your fathers together [will I requite]."
21Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Jamieson-Fausset-Brown
21. us--"the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (Jr 14:19).
throne of thy glory--Jerusalem, or, the temple, called God's "footstool" and "habitation" (1Ch 28:2; Psa 132:5).
thy covenant--(Psa 106:45; Da 9:19).
21. us--"the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (Jr 14:19).
throne of thy glory--Jerusalem, or, the temple, called God's "footstool" and "habitation" (1Ch 28:2; Psa 132:5).
thy covenant--(Psa 106:45; Da 9:19).
The Pulpit Commentary
The throne of thy glory; i.e. the temple (Jer_17:12; Eze_43:7), or Jerusalem (Jer_3:17). It is the same conception where Jehovah is said to "dwell between" [or, 'sit upon'] "the cherubim" (Isa_37:16; Psa_80:1; Psa_99:1).
The throne of thy glory; i.e. the temple (Jer_17:12; Eze_43:7), or Jerusalem (Jer_3:17). It is the same conception where Jehovah is said to "dwell between" [or, 'sit upon'] "the cherubim" (Isa_37:16; Psa_80:1; Psa_99:1).
22Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.
Jamieson-Fausset-Brown
22. vanities--idols (De 32:21).
rain--(Zec 10:1, 2).
heavens--namely, of themselves without God (Mt 5:45; Ac 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors Calvin's explanation: "Not even the heavens themselves can give rain, much less can the idol vanities."
art not thou he--namely, who canst give rain?
22. vanities--idols (De 32:21).
rain--(Zec 10:1, 2).
heavens--namely, of themselves without God (Mt 5:45; Ac 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors Calvin's explanation: "Not even the heavens themselves can give rain, much less can the idol vanities."
art not thou he--namely, who canst give rain?
The Pulpit Commentary
None of the vanities, or false gods (Jer_3:17), of the heathen can deliver us in this our strait (want of rain). "Rainmakers" is still a common name of soothsayers among savage nations. Thou alone art God, and our God; or, in Jeremiah's phrase (not, Art not thou he, etc.? but) Art thou not Jehovah our God? and the ground of the appeal follows, Jehovah is the Maker of all these things; i.e. all the heavenly phenomena, especially the clouds and the rain.
None of the vanities, or false gods (Jer_3:17), of the heathen can deliver us in this our strait (want of rain). "Rainmakers" is still a common name of soothsayers among savage nations. Thou alone art God, and our God; or, in Jeremiah's phrase (not, Art not thou he, etc.? but) Art thou not Jehovah our God? and the ground of the appeal follows, Jehovah is the Maker of all these things; i.e. all the heavenly phenomena, especially the clouds and the rain.
THE HOLY BIBLE
Jeremiah
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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