Jeremiah 14 commentary

The people were in tears. But it was rather the cry of their trouble, and of their sin, than of their prayer. Let us be thankful for the mercy of water, that we may not be taught to value it by feeling the want of it. See what dependence husbandmen have upon the Divine providence. They cannot plough nor sow in hope, unless God water their furrows. The case even of the wild beasts was very pitiable. The people are not forward to pray, but the prophet prays for them. Sin is humbly confessed. Our sins not only accuse us, but answer against us. Our best pleas in prayer are those fetched from the glory of God's own name. We should dread God's departure, more than the removal of our creature-comforts. He has given Israel his word to hope in. It becomes us in prayer to show ourselves more concerned for God's glory than for our own comfort. And if we now return to the Lord, he will save us to the glory of his grace.

The Lord calls the Jews "this people," not "his people." They had forsaken his service, therefore he would punish them according to their sins. He forbade Jeremiah to plead for them. The false prophets were the most criminal. The Lord pronounces condemnation on them; but as the people loved to have it so, they were not to escape judgments. False teachers encourage men to expect peace and salvation, without repentance, faith, conversion, and holiness of life. But those who believe a lie must not plead if for an excuse. They shall feel what they say they will not fear.

Jeremiah acknowledged his own sins, and those of the people, but pleaded with the Lord to remember his covenant. In their distress none of the idols of the Gentiles could help them, nor could the heavens give rain of themselves. The Lord will always have a people to plead with him at his mercy-seat. He will heal every truly repenting sinner. Should he not see fit to hear our prayers on behalf of our guilty land, he will certainly bless with salvation all who confess their sins and seek his mercy.

Though the Prophet does not distinctly express that what had not yet happened was divinely revealed to him, yet it may be easily gathered that it was a prophecy with reference to what was future. Of this sterility nothing is recorded in sacred history: there is, however, no doubt but God had in an unusual manner afflicted the Jews, as previously in the days of Ahab. As then a drought was near at hand which would cause great scarcity, his purpose was to forewarn the Jews of it before the time, that they might know that the dryness did not happen by chance, but was an evidence of God’s vengeance. And we know that whenever any adversity happens, the causes of it are sought in the world, so that hardly any one regards the hand of him who smites. But when there is a year of sterility, we consult astrology, and think that it is owing to the influence of the stars: thus God’s judgment is overlooked. As then men contrive so many expedients by which they throw aside the consideration of Divine judgment, it was necessary that the Prophet should speak of the sterility mentioned here before it happened, and point it out as it were by the finger, though it was yet not made manifest.

He therefore says that the word of God came to him respecting the words of restraints The Septuagint express it in one,word, “ἀζροχία — the want of rain;” the Vulgate, by words of dryness, or drought: and the Syriac, by “defect of rain.” We may take “words” here in the sense of effects; so we may render the Hebrew, “concerning the effects of restraints;” and the last word is put in the plural number because there was a twofold restraint, — that of the heavens from rain, and that of the earth from producing fruit. The “effects” of these restraints are described in the following verses. — Ed Though דבר, deber, signifies a thing or a business or concern, yet, what seems here to be intended is the contrast between דבר, deber, the word of God, and דברים deberim, the words of men; for he says, על דברי הבצרות ol deberi ebetserut, because the Jews, as it is usual, would have many words of different kinds among themselves respecting the sterility: when anything uncommon or unexpected happens, every one has his own opinion. But the Prophet sets up the word of Jehovah in opposition to the words of men; as though he had said, “They will inquire here and there as to the causes of the scarcity; there will yet be but one cause, and that is, God is punishing them for their wickedness.”

He calls sterility prohibitions or restraints: for though God could in an instant destroy and mar whatever has come to maturity, yet, in order to shew that all the elements are ready to obey him, he restrains the heavens whenever he pleases; and hence he says,

“In that day the heavens will hear the earth, and the earth will hear the corn, and the corn will hear men.” (Hosea 2:21, 22)

For as this order of things is set before us, it cannot be otherwise but that, whenever we are hungry, our eyes turn to the corn and bread; but corn does not come except the earth be fruitful; and the earth cannot of itself bring forth anything, and except it derives moisture and strength from the heavens. So also, on the other hand, he says,

“I will make for you the heaven brass and the earth iron.” There is a little inadvertence here: “iron,” in this text, is applied to heaven, and “brass” to the earth, — Ed. (Leviticus 26:19)

We hence see the reason for this word, prohibitions, by which the Prophet designates the dryness of the heavens and the sterility of the earth; for the earth in a manner opens to us its bowels when it brings forth food for our nourishment; and the heavens also pour forth rain, by which the earth is irrigated. So also God prohibits or restrains the heavens and the earth, and closes up his bounty, so as to prevent it to come to us. It now follows —

Jeremiah 14:2-3

2. Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.

2. Luxit Jehudab et portae ejus debilitatae sunt, (vel, dissipatae sunt;) obtenebrati sunt in terra (refernut quidam ad portas, sed malo ad homines referre;) et clamor Jerusalem ascendit.

3. And 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.

3. Et proceres coturn (hoc est, qui pollent dignitate) miserunt minores (hoc est, homines plebeios et mercenarios) ad aquas; venerunt ad cisternas, non invenerunt aquas; reversi sunt cum vasis inanibus (vel, reversa sunt vasa eorum vacua;) confusi sunt, et erubuerunt, et operuerunt caput suum.

The Prophet intimates in these words, that so great would be the scarcity as to appear to be a manifest and remarkable evidence of God’s vengeance; for when God punishes us in a common way, we for the most part refer the event to some fortuitous circumstances, and the devil also ever retains our minds in the consideration of secondary causes. Hence the Prophet declares here that an event so unusual could not be ascribed to natural causes, as that the earth should become so sterile, but thai; it was the extraordinary judgment of God. This is the reason wily he employs so many figurative expressions. He might indeed have said, in one sentence, that there would be in the land a most grievous famine; but hardly one in a hundred would have been moved by words so simply expressed. Therefore the Prophet, in order to arouse their stupor, uses terms the most forcible.

Hence he says, Mourned has Judah Though he speaks of what was future, yet, according to his own usual manner and that of others, he uses the past time in order to shew the certainty of what he said. He then declares that there would be mourning in Judah. He afterwards says, His gates have been weakened, or scattered. In mentioning gates, he takes a part for the whole, for he means the cities: but as judgments were wont to be administered at the gates, and as men often assembled there, he says that the gates would be reduced to solitude, so that hardly any one would appear there. He in the third place adds, They have become darkened to the ground, or, in plainer words, they became overwhelmed with grief; but the proper meaning of the word is to become darkened: and he says, to the ground, as though he said that they would be so cast down as to he in the dust, and would not dare to raise up their heads, nor would be able to do so, being worn down by want and famine. We hence see what he means, even this, — that the scarcity would be so great that men would be down on the ground, and in a manner seek darkness for themselves, as it is the case with us when we flee as it were from the light and he on the ground; for we then shew that we cannot enjoy the light, it being disagreeable to us: and hence we see more clearly what I have stated, — that the Prophet uses very strong terms to produce an impression on the Jews, that they might know that the earth was so sterile, not through any natural or common cause, but through the judgment of God. The versions connect the two verbs with gates: and if we take “gates” metonymically for those who attended them, the meaning will be evident. We may then render the verse thus, —

Mourned hath Judah, And her gates, they have languished; Grieved have they for the land; And the cry of Jerusalem hath ascended.

In the gates was the court of justice; there the chief men or governors assembled. The languishing belonged, not to the gates, but to those who attended them, and so the grief or lamentation. The first meaning of the verb is to be dark, to be black, but it is used to signify extreme grief or lamentation. See Psalms 35:14; 38:6; Jeremiah 8:21. As light denotes joy, so darkness is a symbol of grief or mourning. We use a similar kind of metonymy, when we say, “The court is in mourning.” The Septuagint render the verse thus, —

Mourned hath Judah, And her gates have been emptied, And have become dark for the land; And the shout of Jerusalem hath ascended.

Blayney’s version of the third line is as follows, —

They are in deep mourning for the land.

The Targum paraphrases the verb thus, — “Their faces are covered with blackness.” — Ed.

He afterwards adds, The cry of Jerusalem has ascended Here he sets forth their despair: for in doubtful matters we are wont to deliberate and to devise remedies; but when we are destitute of any counsel or advice, and when no hope appears, we then break out into crying. We hence see that it was an evidence of despair when the cry of Jerusalem ascended; for they would not be able to complain and to disburden their cares and griefs by pouring them into the bosoms of one another, but all of them would cry and howl.

It is then added, Their chiefs will send the common people to the waters The Prophet’s object was again to point out something extraordinary, — that the great, possessing authority, would constrain and compel the common sort to draw water. They have sent them, he says, that is, by authority; they who could command others sent them to the waters. The persons here mentioned are called by the Septuagint “chieftains — μεγιστᾶνες,” and “young men — τους νεωτέρους;” by the Vulqate, “the elder ones — majores,” and “the younger ones — minores;” by the Syriac, “the chiefs,” and “the common sort;” and by the Targum, “chief men,” and “subjects.” The first word is well expressed in our version, “nobles,” — the illustrious; and the most suitable word for the others is “menials;” they were the servants. — Ed They came, he says, to the cisterns By the word גבים gabim, he means deep ditches, or pits; but some render them cisterns. With regard to the subject in hand, it signifies not; for the Prophet no doubt meant that they would come to the deepest wells or pits, as it is usually done ia a great drought; for many springs become often dry, and pits also, situated in high places; but in valleys some water remains, and there it may be had: there are also some wells ever full of water, where its abundance never fails. It was therefore the Prophet’s design to refer to such wells. They came, he says, to the wells, where they thought they could find a sufficient supply; but he adds, They found no waters; they returned with their empty vessels would render the verse thus, —

3. When their nobles sent their menials for water, They came to the reservoirs, they found no water; They brought back their vessels empty: They were ashamed and confounded, And they covered their heads.

The word I render “reservoirs” means literally arches or vaults. They were places arched over to preserve water. Parkhurst thinks that the reservoirs made by King Hezekiah are intended, 2 Chronicles 32:30. That the verb שב has the meaning of bringing back is evident from Isaiah 52:8; and this is according to the Vulgate and the Septuagint in this place. Gataker and Venema think that the shame and confusion refer to the nobles, and not to the servants. This verse speaks of Jerusalem, the last mentioned in the former verse; and what follows refers to Judea, spoken of in the former part according to the usual manner of the prophets. — Ed

We now perceive what I have said, — that the Prophet here reproves the Jews for their stupidity in not understanding that God was angry with them when the order of nature, which ought ever to continue the same, thus failed. Droughts indeed often happen when there are no waters in most places; but when no well supplies any water, when there is not a drop of water to be found in the most favorable places, then indeed it ought to be concluded that God’s curse is on the people, who find nothing to drink; for in nothing does God deal more bountifully with the world than in the supply of water. We do not speak now of wine; but we see fountains everywhere pouring forth waters, and rivers also flow through countries: moreover, pits are dug through the labors of men; there are also cisterns in which the rain is preserved in places that are commonly dry: but when in cisterns no water remains, and when the fountains themselves refuse any supply, we may hence surely know that it is the special judgment of God; and this is what Jeremiah intended here to shew; and therefore he says that they were confounded and ashamed, and that they covered their head It now follows —

Jeremiah 14:4

4. Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.

4. Propter terram afflictam (contritam, vel, scissam; cum enim verbum hoc proprie significat conterere, non dubito, quin Propheta hic terram vel pulverulentam vel concisam signifcat,) quia non fuit pluvia in terra, confusi sunt agricolae (vel, pudefacti sunt, repetit illud verbum בשו) et cooperuerunt caput suum (etiam eandem dictionem repetit.)

The Prophet had said, that though the whole common people were sent to the waters, yet none would be found. He now adds the same firing respecting the husbandmen. Ashamed, he says, shall be the husbandmen, for the ground shall be turned into dust, and God will pound it small. When the heavens supply moisture, the earth retains thus its solid character; but in a great heat we see the earth dissolving into dust, as though it was pounded in a mortar.

So he says, On account of the chapt ground, because there is no rain, ashamed shall be the husbandmen, and they shall cover their heads; for sorrow shall not only seize on them, but also fin them with such shame as to make them to shun the light and the sight of men. These things were intended for the same purpose, even to make the Jews to know that they were not by chance deprived of water, but because God had cursed their land, so that it yielded them no water even for the common wants of nature. It follows —

Jeremiah 14:5-6

5. Yea, the hind also calved in the field, and forsook it, because there was no grass.

5. Quin etiam cerva in agro peperit et deseruit (nempe, foetum suum,) quia non fuit herba.

6. And 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.

6. Et onagri steterunt super excelsa (diximus de hoc nomine, super labia, vel, eminentias, vel, rupes,) traxerunt (vel, hauserunt) ventum sicut serpentes; defecerunt oculi eorum, quia non fuit herba (utitur alio nomine, posuerat דשא prius, nunc ponit עשב sed eodem sensu.)

Jeremiah now comes to animals: he said before, that men would be visited with thirst, and then that the ground would become dry, so theft husbandmen would be ashamed; he now says that the wild asses and the hinds would become partakers of this scarcity. The hind, he says, has brought forth in the field, which was not usual; but he says that such would be the drought, that the hinds would come forth to the plains. The hinds, we know, wander in solitary places and there seek their food, and do not thus expose themselves; for they have a natural timidity, which keeps them from encountering danger. But he says that hinds, big with young, shall be constrained by famine to come to the fields and bring forth there, and then flee away: and yet they prefer their young to their own life. But the Prophet here shews that there would be something extraordinary in that vengeance of God, which was nigh the Jews, in order that they might know that the heavens and the earth and all the elements were armed against them by God, for they had so deserved. But he says, Bring forth shall the hind, and then he adds, and will forsake its young: but why will it bring forth in the field? even because it will not find grass in the mountains, and in the woods, and in the usual places.

The same thing is said of the wild asses, And the wild asses, he says, stood on the rocks: and yet this animal, we know, can endure want for a long Lime. But the Prophet, as I have said, intended to shew that there would be in this scarcity some remarkable evidences of God’s vengeance. Stood then did the wild asses on the rocks, and thence drew in wind like serpents: for great is the heat of serpents; on account of inward burning they are constrained to draw in wind to allay the heat within. The Prophet says, that wild asses were like serpents, for they were burning with long famine, so that they were seeking food in the wind itself, or by respiration. He then adds, Failed have their eyes, for there was no grass The three foregoing verses I render as follows, —

4. On account of the ground being cracked, As there has been no rain in the land, Ashamed were the husbandmen, They covered their heads:

5. When also the hind was in the field, It brought forth young, and it was forsaken, Because there was no grass:

6. And the wild asses, they stood on the cliffs; They drew in the wind like serpents; Fail did their eyes, Because there was no herbage

— Ed.

We now understand the object of this prediction: It was God’s purpose not only to foretell the Jews what was soon to be, but also to point out, as it were, by the finger, his vengeance, that they might not have recourse, as usual, to secondary causes, but that they might know that they suffered punishment for their sins; for the scarcity would be so extraordinary as far to exceed what was usual. It now follows —

Jeremiah 14:7

7. O 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.

7. Si iniquitates nostrae testificantur contra nos, Jehova, fac propter nomen tuum; quia multiplicatae sunt aversiones nostrae, in te scelerate egimus.

The Prophet, no doubt, intended here to exhort the Jews by his own example to seek pardon; nor does he so assume the character of others, as though he was free himself from guilt; for he was not more righteous than Daniel, who, as we find, testified that he confessed before God, not only the sins of the people, but also his own sins. (Daniel 9:4, 5) And Jeremiah, though not one of God’s despisers, nor of the profane, who had provoked God’s wrath, was yet one of the people; and here he connects himself with them; and he did this in sincerity and not in dissimulation. But he might have prayed silently at home; why then did he make public his prayer? What was his purpose in consigning it to writing? It was that he might rouse the people, as I have already said, by his example, so that they might flee as suppliants to God’s mercy, and seek forgiveness for their sins. This then was the Prophet’s object. Thus we see that the prophecy concerning the scarcity and the famine was announced, that the people might through repentance escape the wrath of God; for we know that when God has even taken his sword he may possibly be pacified, as he is in his nature merciful: and besides, the design of all such predictions is, that men, conscious of their sins, may by faith and repentance escape the destruction that awaits them. We now then understand the design of the Prophet in this passage.

He says first, Even though our iniquities testify, etc. The verb ענה, one, properly means to answer; but it means also to testify, as in this place. O Jehovah, All the versions connect “Jehovah” with the next words; and so do Veema, Gataker, and Blayney. The particle אם if, or though, is omitted by the Septuagint and the Arabic; but is retained by the Vulgate, Syriac, and the Targum. It may be rendered verily, or truly, —

Verily, our perversities, they have responded against us.

The word עון means perverse or headstrong wickedness. There is an allusion in responding to a trial. “They have stood against us,” is the Septuagint. See Job 15:6. — Ed. he says, there is no reason now to contend with thee, or to expostulate, or to ask why thou denlest so severely with us; let all such excuses be dismissed, for our sins testify against us; that is, “Were there no angels nor men to accuse us, our own conscience is sufficient to condemn us.” But when do our iniquities testify against us? Even when we know that we are exposed to God’s judgment and are held guilty by him. As to the reprobate, their iniquities cry to heaven, as it is said of Sodom. (Genesis 18:20, 21) But the Prophet seems here to express something more, — that the Jews could not make evasions, but must confess that they were worthy of death.

For he says, For thy name’s sake deal with us. We see that the Prophet first condemns himself and the whole people; as though he had said, “If thou, Lord, summonest us to plead our own cause, we can expect nothing better than to be condemned by our own mouths, for our iniquities are sufficient to condemn us. What then remains for us?” The Prophet takes it as granted that there was but one remedy, — that God would save his people for his own name’s sake; as though he had said, “In ourselves we find nothing but reasons for condemnation; seek then in thyself a reason for forgiving us: for as long as thou regardest us, thou must necessarily hate us and be thus a rigid Judge; cease then to seek anything in us or to call us to an account, but seek from thyself a reason for sparing us.” He then adds, For multiplied have our defections, and against thee have we done wickedly The latter part may be thus rendered, —

Jehovah! deal with us for thy name’s sake: For many have been our defections, Against thee have we sinned.

The Syriac renders fitly the first line, —

O Lord, spare us on account of thy name.

— Ed. By these words the Prophet shews that he did not formally, like hypocrites, confess sins, but really acknowledged that the Jews would have been found in various ways guilty had God dealt with them according to justice.

As we now perceive the import of the words, let us learn from this passage, that there is no other way of being reconciled to God than by having him to be propitious to us for his name’s sake. And by this truth is refuted everything that has been invented by the Papists, not less foolishly than rashly, respecting their own satisfactions. They indeed know that they stand in need of God’s mercy; for no one is so blinded under the Papacy, who does not feel the secret misgivings of his own conscience: so the saintlings, who lay claim to angelic perfection, are yet self — convicted, and are by necessity urged to seek pardon; but in the mean time they obtrude on God their satisfactions and works of supererogation, by which they compensate for their sins, and thus deliver themselves from the hand of God. Now this is a remarkable passage to confute such a diabolical delirium, for the Prophet brings forward the name of God; as though he had said, “This is the only way by which we can return to God’s favor and obtain reconciliation with him, even by having him to deal with us for his name’s sake, so that he may seek the cause of his mercy in himself, for in us he can find none.” If Jeremiah said this of himself, and not feignedly, what madness is it for us to arrogate so much to ourselves, as to bring anything before God by which he may be induced to shew mercy? Let us then know that God forgives our sins, not from a regard to any compensation, but only on account of a sufficient reason within himself, that he may glorify his own name. Now follows a clearer explanation and a confirmation of this verse.

Jeremiah 14:8-9

8. O the hope ot: 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?

8. Spes Israel (vel, expectatio; קוה est expectare,) servator ejus in tempore angustiae (vel, tribulationis,) cur eris quasi peregrinus in terra? quasi viator divertens ad pernoctandum?

9. Why 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.

9. Quare eris vir territus? quasi gigas qui non potest servare? atqui (copula enim valet hic adversativum) tu in medio nostri Jehova, et nomen tuum super nos invocatum est, ne deseras nos.

I have said that the former verse is confirmed by these words; for since the Prophet mentions to God his own name, we must consider the cause of the confidence with which he was supported, which was even this, — because God had chosen that people, and promised that they should be to him a peculiar people. It is then on the ground of that covenant that the Prophet now prays God to glorify his name; such a prayer could not have been made for heathen nations. We hence perceive how the Prophet dared so to introduce God’s name, as to say, Deal with us for thy name’s sake

He calls God, in the next place, the hope of Israel; not that the Israelites relied on him as they ought to have done, for the ten tribes had long before revolted from him, and so great a corruption had also prevailed in Judah, that hardly one in a thousand could be deemed faithful. Hope then among the people had become extinct; but the Prophet here regards the perpetuity of the covenant, as though he had said, “Even though we are unworthy to be protected by thee, yet as thou hast promised to be always ready to bring us help, thou art our hope. In short, the word hope or expectation, is to be referred to God’s promise, and to the constancy of his faithfulness, and not to the faithfulness of men, which did not exist, at least it was very small and in very few.

To the same purpose he adds, His Savior in time of trouble He had in view the many proofs by which God had manifested his power in the preservation of the faithful. And he expressly mentions trouble or distress, as though he had said, that the aid of God had been known by evidences sufficiently clear; for had the people never wanted his help, his favor would have been less evident; but as they had been often reduced to great straits, the bounty and the power of God had become more manifest by delivering them from extreme dangers.

It is then added, Why shouldest thou be as a stranger in the land? as a traveler, who turns aside for a short time in his journey to pass the night? Here must be noticed a contrast between a stranger and one that is stationary, spoken of afterwards. God would have his name to be invoked in Judea; it was therefore necessary that his favor should continue there; and hence he called the land his rest, and he had also promised by Moses that he would ever be in the midst of his people. The Prophet no doubt had taken from the law what he relates here, Thou art in the midst of us, Jehovah, thy name is called on us He therefore reasons from what seemed inconsistent, that he might obtain pardon from God; for if he was inexorable, his covenant would have failed and perished, which would have been unreasonable, and could not indeed have been possible. Hence he says, “Lord, why shouldest thou be as a stranger and as a traveler, who seeks only a lodging for one night, and then goes forward?” God had promised, as I have already said, that he would rest perpetually in the land, that he would be a God to the people; it, was not then consistent with the covenant that God should pass as a stranger through the land. As he had then formerly defended the Jews, and made them safe and secure even in the greatest dangers, so the Prophet now says, that it was right that he should he consistent with himself and continue ever the same.

As to the words which follow, Why shouldest thou be as a man astonished or terrified? I take “terrified” for an uncultivated person, as we say in our language, homme savage The word נדהם, rendered “astonished,” is only found here; it is evidently a Niphal participle, and rendered, by the Septuagint “sleeping — ὑπνῶ,” — by the Vulgate, “wandering — vagus,” — by the Siyriac, “weak — imbecillis,” — by Montanus and Paginius, “astonished.” Parkhurst, after Grotius, derives it from an Arabic verb, which means to “come upon one unexpectedly,” or to overwhelm, and renders it overwhelmed, astonied. It may then be rendered, surprised. Grotius says, that it means a precipitant person, coming to the aid of one in danger, and not capable of delivering him.

As in the former instance, “the sojourner” and “the traveler” are the same, only what is said of the latter is more specific; so it seems to be here: the man, taken by surprise, is only farther described as one who is not able on that account to save. The two verses may be thus rendered —

8. The hope of Israel! his Savior in time of distress! Why art thou like a sojourner in the land? Or like a traveler turning aside to pass the night?

9. Why art thou like one taken by surprise — Like a man who is not able to save? Yet thou art in the midst of us, Jehovah; And thy name, on us is it called: Do not forsake us

— Ed. It is then added, As a giant who cannot save; that is, a strong helper, but of no skin, who possesses great strength, but fails, because he is rendered useless by his own bulk. And so the Prophet says, that it would be a strange thing, that God should be as a strong man, anxious to bring help and yet should do nothing.

After having said these things, he subjoins the contrast to which I have referred, But thou art in the midst of us, Jehovah, thy name is called on us, forsake us not We now see that the Prophet dismisses all other reasons and betakes himself to God’s gratuitous covenant only, and recumbs on his mercy. Thou art, he says, in the midst of us God had bound himself by his own compact, for no one else could have bound him. Then he says, Thy name is called on us Could the people boast of anything of their own in being thus called? By no means; but that they were so called depended on a gratuitous covenant. As then the Prophet did cast away every merit in works, and every trust in satisfactions, there remained nothing for him but the promise of God, which was itself founded on the free good pleasure of God. Let us hence learn, whenever we pray to God, not to bring forward our own satisfactions, which are nothing but filthy things, abominable to God, but to allege only his own name and promise, even the covenant, which he has made with us in his only — begotten Son, and confirmed by his blood.

PRAYER

Grant, Almighty God, that since we are taught by the Teacher whom thou hast set over us, to seek our daily bread from thee, we may know that whenever thou chastisest us with scarcity, we are justly visited by thy hand; and shouldest thou at any time deal severely with us, may we never cease to implore thy mercy, and feel assured that thou wilt ever be merciful and propitious to us, provided we decline not from the way which thou hast pointed out to us, even that thy Son will reconcile us to thee, and that his blood is our only satisfaction; and may we not look to anything else, even in seeing our salvation, but that thy name may be more and more glorified through Jesus Christ our Lord. — Amen.

Lecture Fifty-Sixth

Jeremiah 14:10

10. Thus 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.

10. Sic dicit Jehovah.ad populum hunc (vel, de populo hoc; ל utrunque significat,) Sicut dilexerunt ad va gandum (hoc est, sicut amarunt vagari,) pedes suos non cohibuerunt, ideo Jehova non placuit sibi in illis; nunc recordabitur iniquitatum eorum, et visitabit peccata ipsorum.

The Prophet goes on with the same subject; but he reproves the Jews more severely and shews what their sins were. He says then that they were given to inconstancy; but by saying, “to wander,” לנוע lenuo, which means to move here and there, he no doubt mentions this inconstancy as a contrast to that quiemess and rest, of which Isaiah speaks, when he says,

“Behold the Lord hath commanded, In returning and in confidence shall be your strength, in quietness and tranquillity.” (Isaiah 30:15)

He then wished the Jews to adopt different counsels, and not to run here and there when any danger was at hand, but to wait until he, according to his promise, came to their aid. Hence Jeremiah now accuses them of inconstancy, because they would not rely on God’s help and remain firm in their purpose, but run here and there for vain helps; besides a diabolical frenzy led them after idols, as Isaiah says in another place,

“Thou hast wearied thyself in thy ways and without profit,” (Isaiah 47:13)

This fact is often mentioned by the prophets, — that they were like roving strumpets who seek paramours everywhere; for their confederacies with the Egyptians and the Chaldeans cost them much, and yet they spared no expenses. They might have waited quietly for the aid of God, which had been promised; but they did not.

We now then perceive the meaning of the Prophet when he says, that they loved to wander, The כן so, before “loved,” is not well accounted for, nor is it given in any of the versions. The previous complaint was that God was like a “traveler” in the land, who made no stay: the answer given is, “so have ye been; ye have loved to wander here and there.” It is an ironical retort. The verse may be thus rendered, —

Thus saith Jehovah of this people, — “So have they loved to wander, Their feet have they not restrained.” And Jehovah has not been pleased with them; He will now remember their iniquity, And he will visit their sin.

— Ed. or to move here and there, and that they restrained not their feet At the first view, indeed, this seems to have been but a small offense; but if we consider its source, that they distrusted God and his power, and placed their safety in the Egyptians, or the Chaldeans, it will appear to have been a shameful and an intolerable sacrilege. Unbelief, then, is here condemned; for the Jews looked around for foreign aids, and made no account of God.

Now this passage, is worthy of being especially noticed, for unbelief is here painted to the life. It is indeed true that even the children of God are not so tranquil in their minds that they never fear, that they are never solicitous or anxious, that they dread no danger; but yet, though the faithful are disturbed by many inquietudes, cares, anxieties, and fears, still God ever preserves them; and the firmness of their faith within continues, though it may happen that they are apparently not only shaken, but even stagger and fall. But God gives to the unbelieving their just reward, who derogate from his power, while they place their safety on men or on idols, for they never find where they may safely stand. They therefore weary themselves without any advantage. On this account he says, Therefore Jehovah will not be pleased with them, that is, God will not give them courage: nay, he says, he will now remember their iniquities and visit their sins In short, he teaches us, that so grievous was the wickedness of that people, that there was no place for the mercy of God. He afterwards adds —

Jeremiah 14:11-12

11. Then said the LORD unto me, Pray not for this people for their good.

11. Et dixit mihi Jehovah, Ne ores in gratiam populi hujus in bonum, (hoc est, ut benefaciam.)

12. When 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.

12. Quum jejunaverint, ego non exaudiam ad clamorem eorum, et quum obtulerint sacrificium et oblationem, ego non habebo gratum (idem est verbum, in illis non placebit mihi, non placabor, non ero propitius;) quoniam in gladio, in fame, et peste ego consumam eos.

God first forbids the Prophet to pray for the people, as we have before seen, (Jeremiah 7:16; Jeremiah 11:14) But we must remember what I have said before, that this prohibition is to be understood as to their exile; for as God had already decreed that the people should be banished from the promised land, the Prophet was forbidden to pray, inasmuch as that decree was immutable. It is not, therefore, a general prohibition, as though the Prophet was not allowed to ask God’s forgiveness in behalf of the whole people, or at least in behalf of the godly who still remained. The Prophet might indeed pray in a certain way for the whole people, that is, that God, being satisfied with their temporal punishment, would at length spare the miserable with regard to eternal life: he might have also prayed for the remnant; for he knew that there was some seed remaining, though hidden; nay, he was himself one of the people, and he not only knew that some true servants of God were still remaining, but he had also some friends of his own, whose piety was sufficiently known to him. God, therefore, did not strictly exclude all his prayers, but every prayer with regard to the exile which was soon to be undergone by the people.

Except we bear in mind this.circumstance, the prohibition might seem strange; for we know that it is one of the first duties of love to be solicitous for one another before God, and thus to pray for the wellbeing of our brethren. (James 5:16) It is not then the purpose of God to deprive the Prophet of this holy and praiseworthy feeling, which is necessarily connected with true religion; but his design was to shew, that it was now in vain to implore him for the remission of that punishment which had been determined.

We hence see first, that under the name of people every individual was not included, for some seed remained; and we farther see that this prohibition extended not to eternal life, but on the contrary to temporal punishment. And the demonstrative pronoun this indicates contempt or disdain, as though he had said, “What! why shouldest thou pray for a people wholly unworthy of mercy; let them perish as they deserve.” So when he says, for good — לטובה lethube, it ought also to be referred to their exile, by which he intimates, “Hope not that what has been once fixed by me respecting this people can be changed by any prayers; they must therefore suffer the punishment which they have deserved, for I will banish them from the land.”

He afterwards adds, Even when they fast, I will not hear their cry, and when they present a sacrifice and an oblation, I will not be pleased with them He doubtless touches the hypocrites, who, though void of all sincerity, yet professed to be the true worshippers of God, and by sacrifices and fastings and other external rites wished to prove themselves to be so. He therefore says that he would not be propitious or appeasable, though they fasted, and prayed, and offered all kinds of sacrifices. The words, as I have said, were especially addressed to hypocrites; for we know that that declaration remains unchangeablesthat God is nigh to all those who call on him in sincerity. (Psalm 145:18) Whosoever, then, calls on God with a true heart, infallibly obtains his favor; for in another place it is ascribed to God as a thing necessarily belonging to him, that he hears prayers. Whenever then God is invoked, he cannot divest himself of what essentially appertains to himshis readiness to hear prayer. But here he intimates that there was no sincerity in the people; for even when they fasted and prayed, and offered sacrifices, they did not truly worship him; for, as it was said before, they could no more put off the wickedness which adhered to their marrow than the Ethiopian could change his skin or the panther his spots, (Jeremiah 13:23) He then shews, in this place, that though they wearied themselves, in pacifying God by an external profession, they did nothing but act falsely, and that therefore their efforts would be all in vain; for they profaned the name of God when they thus grossly dissembled with him. This is the meaning.

Fasting is expressly mentioned, and it hence appears, that when there is nothing wanting as to outward appearance, God still ever regards faith, as we have seen in the fifth chapter. Hence God values not what is highly esteemed by men, and excites their feelings: why? because he regards the faith of the heart, and faith is taken for integrity. So then God abominates a double and a false heart; and the greater the fervor hypocrites display in external rites, the more they provoke him.

We pray to God daily, it may be said, and yet we do not fast daily. It is indeed true that prayer is more intent when we fast; but yet God requires not daily fastings, while he enjoins prayer both in the morning and in the evening, yea, he would have us to implore his grace continually. (1 Thessalonians 5:17) But when fasting is joined to prayer, then prayer becomes more earnest; as it is usually the case when there is any danger, or when there appears any evidence of God’s wrath, or when we labor under any heavy affliction; for we then not only pray but we also fast that we may be more free and more at liberty to pray. Besides, fasting is also an evidence that we are deprecating the wrath of God, while we confess that we are guilty before him; and thus also they who pray stimulate themselves the more to sorrow and to other penitential feelings. It is therefore the same as though he had said, “Even if they pray in no common manner and every day, and add fasting, so that greater fervor may appear in their prayers and extraordinary attention, yet I will not hear their cries, even because their heart is false.”

We further gather from this passage that fasting is not in itself a religious duty or exercise, but that it refers to another end. Except then they who fast have a regard to what is thereby intended — that there may be a greater alacrity in Prayer — that it may be an evidence of humility in confessing their sins — and that they may also strive to subdue all their lusts — except these things be regarded, fasting becomes a frivolous exercise, nay, a profanation of God’s worship, it being only superstitious. We hence see that fastings are not only without benefit except when prayers are added, and those objects which I have stated are regarded, but that they provoke the wrath of God as all superstitions do, for his worship is polluted.

But under the Papacy the reason given for fastings is, that they merit the favor of God. The Papists seek to pacify him by fasting as by a sort of satisfaction; they will have fasting to be a work of merit. I will not now speak of the numberless trifles which also pollute their fasting; but let us suppose that they are not superstitious in their choice of meats, in their hours, and in other childish follies, which are mere trumperies, nay, mockeries also to God — let us suppose them to be free from all these vices, yet the intention, as they call it, is nothing else but a diabolical error, for they determine that fasting is a work of merit and of satisfaction, and a kind of expiation. Let us then know, that though Jeremiah speaks of hypocrites, yet he briefly points out the design of fasting by mentioning prayer. So also Christ, when recommending fasting, makes mention of prayer. (Matthew 17:21; Mark 9:29) The same is done by Paul. (1 Corinthians 7:5.) But it ought to be noticed here, that though hypocrites joined before men prayer with fasting, they were yet rejected, for there was no sincerity in their hearts, but only an outward profession, a mere disguise. But God, as we have, seen, regards the heart, and sincerity alone pleases him.

The same thing is said of sacrificing, When they present sacrifices, or burnt — offerings, and an oblation, מנחה, meneche, that is, the daily offerings, I will not hear them, or, as he says in the second clause, I will not be pleased with them Sacrifice without prayers were no doubt vain and worthless, for as pr ayers were not acceptable to God without a sacrifice, so when sacrifice was without prayers it was only a vain shew these two things are then united as by an indissoluble knot, to offer sacrifices and to pray. Prayers, as I have said, cannot be acceptable to God without a sacrifice; for what can proceed from mortal man but what is abominable before God? Our prayers must therefore be sanctified in order that they please God; and the only way of sanctification is through the sacrifice of Christ. When they offered sacrifices under the law they also joined prayers; and by this ceremony they who made any request professed themselves unworthy except a sacrifice was offered. The Prophet then mentions here what God had commanded under the law, but he shews that hypocrites separated the principal thing from the external signs. God indeed neither disregards nor rejects signs, but when what they signify is separated from them, there is then an intolerable profanation. Let us then know, that though nothing may be wanting in the external worship, yet whatever we seek to do is abominable to God except it be accompanied with sincerity of heart.

But I will consume them, As it is a participle in Hiphil, preceded by a pronoun, it ought to be rendered causatively, —

But with the sword, and with famine, and with pestilence, Will I cause them to be condemned.

— Ed. he says, with the sword, and with famine, and with pestilence I render the particle כי ki, “but.” He refers here to three modes of destruction, that the Jews might surely know that they were to perish, according to what is said elsewhere, “He who escapes from the sword shall perish by the famine, and he who survives the famine shall perish by the pestilence.” God shews, in short, that he was armed with various kinds of punishment, so that they who had so provoked him as wholly to lose the hope of pardon, could by no escapes deliver themselves from destruction. God might indeed have consumed the Jews by one punishment, he might have also threatened them in general terms without specifying anything, but as the unbelieving ever promise themselves some way of escape, so his purpose was to hold them bound in every way, that they might know that they were shut up on every side, and that no way of escape could be found. This is the meaning. It follows —

Jeremiah 14:13

13. Then 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.

13. Et dixi, O, ho, Domine Jehovah; ecce prophetae dicunt illis, Non videbitis gladium, et fames non erit vobis; quoniam pacem veritatis (id est, stabilem) dabo vobis in hoc loco.

The Prophet no doubt relates what he had expressed in prayer to God; but yet he has a reference to the people. He then prayed in the manner he now relates; but he renders public the prayers he offered by himself and without a witness, in order that he might restore the Jews from their impiety. Now Jeremiah’s colloquy with God availed not a little to touch the Jews; for as though they themselves had been present, he set before them what he had heard from God’s mouth. We now then understand why he made known his secret prayers; it was not for the sake of boasting, but for the sake of doing good to the Jews. It was then his object to consult their benefit, when he declared to them what he had previously poured forth without any witness into the bosom of his God.

And I said, Ah, Lord Jehovah! He uses an expression of grief, Ah! and thus he shews what concern he felt for his people, being not less anxious on account of their ruin than on account of his own. It may yet be an expression of astonishment, as though the Prophet was fined with surprise, “What can this be, O Lord?” And doubtless an expression of astonishment is not unsuitable, so that the Jews might feel horrified together with him, when they saw that they had been led astray by the false prophecies, by which they had been deceived. He then says, “How is this, O Lord? for the prophets say to them, etc. “Alas!” is commonly the meaning of this exclamation, being an expression of grief rather than of astonishment. “Ah!” is the Vulgate, — “Oh!” the Septuagint. It is rendered “Alas!” by Blayney. — Ed.

Here the word, prophets, is emphatic, as though he had said, They are not thus mad wilfully in promising to themselves peace, contrary to thy will, but these prophets who profess and boast of thy name, these are the authors of this so gross a security; for they say, Ye shall not see the sword, famine shall not happen to you; nay, I will give you, etc. Here they assume the person of God; for it is not said, “God shall give you sure peace,” but “I will give you,” etc. We hence see that the Prophet here expresses his horror, while he compares false prophecies with the oracle which he had received from the mouth of God. The prophets, he declares, say, etc. They assumed an honorable title, and one connected with the power and authority of God himself. “Even the prophets then, who seem endued with the authority of heaven, and seem to have been sent by thee, as though they were angels, — even these promise men peace, not in a common manner, but in a way the most imposing, as though they had thine authority, and brought from thy mouth their fallacies, I will give you.”

We now then understand the design of the Prophet; for it was necessary to shake off from the Jews that false confidence, by which the false prophets, who pretended to have been sent from above, and boasted that they were God’s servants, the agents of the Holy Spirit, had inebriated them. As then it was necessary to take away from the Jews this confidence, the cause of their ruin, because they hardened themselves in contempt of God, and despised all his threatenings; he therefore says, “What! the false prophets speak thus, I will give you sure peace Or, “constant peace — pacem firmam.” It rather means “true or real peace,” literally, “the peace of truth.” The version of the Septuagint is “truth and peace,” — of the Vulate and Targum, “true peace,” and of the Syriac, “peace and security.” — Ed. in this place.”

We hence learn that Jeremiah had almost a continual contest; for the fiercest antagonists immediately presented themselves, whenever he threatened the people either with exile or with famine, or with any other judgment of God. “What! be secure, for God has chosen this place where he is worshipped. It cannot be that he will banish his Church from its quiet rest. There is no reason then to fear that he will ever suffer this kingdom to perish or his Temple to be destroyed.” Hence the complaint of the Prophet, not that he himself was affected by such falsehoods, but he regarded the good of the people, and sought to recover those who were as yet healable from these deceptions. Hence it follows —

Jeremiah 14:14

14. Then 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.

14. Et dixit Jehova mihi, Mendacium prophetae prophetant in nomine meo; non misi eos, et non praecepi illis, et non loquutus sum cum illis: visionem mendacii (hoc est, mendacem) et divinationem et vanitatem (vel, rem nihili) et fraudem cordis sui ipsi prophetant vobis.

We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, “The prophets deceive you, and God would have this to be made known to you,” his address would not have been so powerful, as when this question precedes, “Lord God, what is this? the prophets promise peace to this people, and forbid them to fear pestilence and war.” As then the Prophet had set forth this according to his own view and the common view of the whole people, the answer, as I have said, becomes more forcible, and more easily penetrates into the mind. God then gives this answer, Falsehood do the prophets prophesy in my name

In my name, is emphatical; for God reminds us, that we ought to beware of every appearance of falsehood, that we ought not easily and rashly, and without discrimination, to believe all prophecies; for not everything boasted of as being divine is really so. We then see that this is a remarkable passage; for God reminds us, that we ought to exercise judgment as to prophecies, so that we may not be inconsiderately led away by anything brought forward under the pretext of his name. He would have us therefore wisely to distinguish between things; and hence I have said that this passage deserves to be specially noticed the Papists at this day vainly boast of their titles, and say that they are the real Church, that they are the pastors, and that the Church of God is the pinar of the truth; and thus they astonish and confound the simple, so that every discrimination is taken away, and whatever it pleases them to determine is to be received as an oracle. But God shews here, by the mouth of Jeremiah, that we are not rashly to believe every kind of prophecy. In my name, he says, the prophets prophesy, as though he had said, “My name is often impiously profaned by men. As then there are many who pass themselves as my servants and prophets, and who also occupy a place of dignity and exercise the ordinary office, yea, as there is such depravity in men, that they are not ashamed to abuse my name, wisdom and discretion ought to be exercised.” This is the first thing; for God intimates, that it is not enough for men to claim the prophetic office, except they also prove that they are true and faithful prophets.

He afterwards adds, I have not sent them, nor have I commanded them, neither have I spoken to them; a vision of falsehood, etc He here takes away authority from the false prophets; for he had not sent them, nor commanded them to speak, nor spoken to them. The latter clause is more general than the rest: but these three things ought to be carefully noticed, for they serve to distinguish true from false prophets. It was then God’s purpose to mention here certain marks by which the difference between true and false prophets may be known.

He says first, that they were not sent, for they obtruded themselves. Hence a call is necessary, for God would not have disorder and confusion in his ChurJeremiah It is indeed true that the call of Jeremiah was extraordinary; for when the state of the Church was rightly formed, the chief priest was the teacher of religion and true doctrine, who was now the adversary of God’s faithful servant. There were indeed some, like Amos, who were taken from the common people; yet there were none more fit for the prophetic office than the priests, for they were, as Malachi says, the messengers of the God of hosts. (Malachi 2:4, 7) But when they became degenerate, God, in order to reproach them, raised up other prophets from obscure vinages and from the common people. It was then sometimes an interior call only; but when the Church was duly formed, a regular outward call was also necessary. However this may have been, it is certain that such as were not called by God, falsely and wickedly pretended to have his authority, being both without the outward call and without the guidance of the Holy Spirit. This is the first thing.

It then follows, I have not commanded them Here is the second mark of distinction; for God testifies that no credit is due to the prophets, except as far as they faithfully deliver, as it were from hand to hand, what has been committed to them. If then a prophet mingles anything of his own, he is proved to be false and is not worthy of any credit. Let us hence know, that prophets are not endued with any other power, but to deliver faithfully what has been committed to them from above.

But the third mark, which is added, is still more clear: God says, that he had not spoken to them; for he thus intimates that no voice but his ought to be heard in the ChurJeremiah Why then does he bid honor and reverence to be payed to his prophets? Even because they bring nothing but what he has delivered. We hence see how God allows men no power of their own to rule in his Church; but he will have obedience to be rendered to himself, so that their duty is faithfully to declare what he has committed to them. Therefore as to the command, it refers to what was particular; but when he says, I have not spoken to them, what was general is intended; it is the same as though he had said, that it was not lawful nor right for prophets and teachers to bring forward anything but what they had received from heaven.

Hence he concludes, that they spoke falsehood and impostures, and divination and vanity, and the deceit of their own heart. I render the verse as follows, —

14. And Jehovah said to me, — Falsehood do the prophets prophesy in my name; I have not sent them, nor given them a command, Nor have I spoken to them: A vision of the fidsehood and divination, And vanity and delusion of their own heart, Do these of themselves prophesy to you.

God had not sent them, the final act; he had given them no command or commission, the preceding act; he had not spoken to them, the first act. God first speaks, then gives a commission, and afterwards sends forth his servants. The vision the false prophets had was that of the falsehood of their own heart, of the divination, of the vanity, and of the delusion of their own heart. Such seems to be the meaning given by the Septuagint and the Vulgate. It was the lying vision of their own heart, it was the divination or the presage, the vanity, and the delusion of their own heart. The word for “prophesy” in the last line is in Hitthpael; and hence “of themselves” is added.

Blayney gives a different view; his version is, —

A false vision, and divination, and vanity, And the guile of their own heart, do these prophesy unto you.

He considers “a false vision” to be an imaginary revelation; “divination,” to be something discovered by that art; “vanity,” to be the oracular response of an idol; and “guile,” to be the fraudulent suggestion of their own heart.

But the simplest exposition is what I have stated: The vision, being that of their own heart, was false; it was their own divination or prognostication; it was worthless, vain, and empty; it was the effect of their own delusion. This was the character of what they prophesied. We may render the words thus, —

The false vision and the divination And the vanity and the delusion of their own heart, Do these of themselves prophesy to you.

— Ed. We hence see that as soon as men depart even in the smallest degree from God’s word, they cannot preach anything but falsehoods, wmities, impostures, errors, and deceits: and all who thoughtlessly give credit to men, without considering whether they have been sent by God, and faithfully deliver what he has committed to them, wilfully perish. But on this subject more shall be said.

PRAYER

Grant, Almighty God, that as thou dealest so kindly with us as daily to shew to us our sins and to exhort us to repent, and teachest us that thou art ready to give us forgiveness, — O grant, that we may not be of a refractory mind, nor flee away from thee, while thou so kindly invitest us to thyself, but learn seasonably to repent, and be touched with the fear of thy judgment, so that we may truly and from the heart seek that reconciliation, which has been procured for us by the blood of thine only — begotten Son; and as we can bring nothing of our own, may we submissively humble ourselves before thee, and also by faith embrace the gift of thine only — begotten Son. — Amen.

Lecture Fifty-Seventh

Jeremiah 14:15-16

15. Therefore 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.

15. Propterea sic dicit Jehova super prophetas, qui prophetant in nomine meo, et ego non misi eos, et dicunt, Gladius et fames non erit in terra hac; in gladio et fame consumentur prophetae illi:

16. And 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.

16. Et populo cui ipsi prophetarunt (illis, est supervacuum) erunt projecti in compitis Jerusalem a facie famis et gladii (hoc est, coram fame et gladio vel praelio) et non erit qui sepeliat eos, ipsi, uxores eorum, et filii eorum, et filiae eorum, et effundam super eos malum ipsorum.

Jeremiah, after having declared to the false prophets, that as they had by their flatteries deceived the people, they would have to suffer the punishment they had deserved, turns now his address to the people themselves. God might, however, have seemed to deal with them rather hardly, that he inflicted so severe a punishment on men who had been deceived; but the answer to this is evident; for it is certain that except the world winingly sought falsehoods, the power of the devil to deceive would not be so great. When men therefore are led astray by impostures, it happens through their own fault, inasmuch as they are more ready to embrace vanity than to submit to God and his word. And we must remember that saying of Paul, that all the reprobate are blinded and given up to a reprobate mind, because they wilfully seek falsehood, and will not obey the truth. (Romans 1:28) And on this account God declares that he tries the hearts of men, whenever false prophets come abroad; for every one who really fears God shall by no means be led away by the deceits of Satan and of impostors. Hence, whenever men are too credulous and readily embrace deceptions, it is certain that their hypocrisy is thus justly punished by God. And it was well known to the Prophet, that the Jews ever wished for such prophets as soothed their ears and promised them an abundant harvest and a fruitful vintage. (Micah 2:11) As then they had itching ears, a liberty was justly given to Satan to deluge the whole land with falsehood; and so indeed it happened. There is then no wonder that the Lord was so severe in chastising the people; for they had not been deceived except through their own fault. The same thing happens at this day. Though we are touched with pity when we see the ministers of Satan prevail in deceiving the common people: yet we must remember that a reward is rendered by heaven for the impiety of men, who either extinguish or smother the light of God as much as they can, and seek to plunge into darkness.

This then was the reason why God so severely visited the Jews, who had been deceived by false teachers: it was owing to their previous impiety and ingratitude. And on this account also he adds at the end of the verse, I will pour forth upon them their wickedness Some think that the word רעה, roe, may denote punishment as well as wickedness, as עון, oun, also is taken for both. But the Prophet seems to give a reason why God had resolved to execute so dreadful a judgment on the Jews; and the reason was, because they were worthy of such a reward. I am therefore inclined to render the word wickedness, as though he had said, “A dreadful calamity indeed awaits this people; but that they may not complain of my severity, they shall receive the reward of their own wickedness.” However this may be, the Prophet no doubt wished here to close the mouths of the Jews, that they might not proceed in their evasions, as though God treated them with too little kindness. Hence then it appears, that God does not heedlessly execute his vengeance on the innocent; but that the teachers and the whole people, who approved of them, were involved in the same punishment. These two verses are differently connected by some: the words, “these prophets,” at the end of the fifteenth verse, are joined with the “the people” in the next verse; and this construction is evidently the best, —

15. Therefore, thus saith Jehovah, — As to the prophets who prophesy in my name, (Though I have not sent them, yet they say, — The sword and the famine shall not be in this land) By the sword and by the famine shall they perish:

16. These prophets, and the people, to whom they prophesy, Shall be cast out into the streets of Jerusalem, On account of the famine and the sword; And there will be none to bury them — Neither them, nor their wives, nor their sons, nor their daughters; Thus will I pour upon them their own wickedness.

The preceding connection is favored by the Septuagint and the Arabic, but the other versions do not join the “prophets” and the “people” together. “Their own wickedness” is “their own evils” in the Septuagint, — “their own evil” in the Vulgate, — and “their own wickedness” in the Syriac. If rendered “wickedness,” then it is a metonymy for the fruit or effect of wickedness; if “evil” then the meaning is, the evil due to them. — Ed.

And he says, They shall be cast out in the streets of Jerusalem by the famine and the sword, or on account of the famine and the sword. They shall then all of them, that is, their carcases, be cast out; for their carcases are evidently meant, as he immediately adds, and no one shall bury them; and he mentions their wives and children. And these had no excuse for themselves, for we have seen in the seventh chapter that this charge was brought against them, rothat the children gathered wood, that the parents kindled the fire, and that the women kneaded the dough to make cakes for their idols. The Prophet then intimates, that no one would escape, because they were all implicated in the same wickedness, some more and some less, but so far, however, that the children were not to go unpunished, because they followed their fathers, nor the wives, because they followed the example of their husbands. It follows —

Jeremiah 14:17

17. Therefore 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.

17. Dices igitur (copula enim loco illativoe particuloe sumitur) ad eos verbum hoc, (hoc est, annunciabis illis hoc verbum) Deducent oculi mei lachrymam (vertunt alii, descendent oculi mei in lachrymam; Hebraicum nomen est singulare) nocte et die, et non quiescent; quoniam contritione magna contrita est virgo, filia populi mei, plaga aegra (vel, acerba) valde.

God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Prophet to speak rims to them, “Behold, I shall be wholly dissolved into tears, and that on your account.” The Prophet, no doubt, wept sincerely when he saw his own people wilfully drawing upon themselves the wrath of God and their final dest, ruction; nor could he divest himself of his humane feelings: but he speaks not here only of his own solicitude, but God himself bids him thus to speak, in order that the Jews might be ashamed of their carelessness, as they ridiculed or despised, with dry eyes, the calamity which was nigh them, and the Prophet alone wept for them. We have spoken of this in the ninth chapter and in other places. There indeed the Prophet wished that his eyes were fountains of tears; but his object was, no doubt, not only to shew his concern for his own nation, but also thus to try whether they could be turned to repentance, their hardness being so great: and in this place the same thing is shewn still more clearly; for God bids the Prophet to weep, not in secret, but to declare this to the whole people, Behold, my eyes come down into tears, and there shall be no rest, no cessation.

We now perceive the design of the Holy Spirit; for as the obstinacy of the people was so great that they shed no tears, though God often terrified them with the most dreadful threatenings, it was necessary that this coming calamity should be set before their eyes, in the person of Jeremiah, as in a mirror, in order that they might at length learn to fear. Whenever such passages occur, let us remember that at this day also men are equally stupid, so that they ought not to be less sharply urged, and that, God in the gospel adds vehemence and sharp goads to the truth; for such is not only the sloth of our hearts, but also their hardness, that it is necessary to constrain those who will not suffer themselves to be drawn and led.

Some render the words, “Descend shall tears from mine eyes;” but more correct is the other version, “Mine eyes shall descend into, tears,” as ב, beth, is to be prefixed to דמעה damoe, or ל lamed; and it is added, night and day, because the daughter of my people is broken with a great breaJeremiah As yet the Jews were indeed existing as a nation; but the Prophet gives here a striking representation, as though the scene was present, that they might know that a sudden destruction was at hand, though they as yet trusted in their own auxiliaries; nor indeed could they have been led to fear God in any degree until, their quietness was disturbed. More consistent with the character of the Hebrew is to render the verse thus, —

17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous.

The event, though future, is represented as having past; for he relates a vision. The “daughter” is not in apposition but in construction with “virgin.” Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here “kingdom” by the Targum. See Isaiah 37:22; 47:1; Jeremiah 31:21; 46:11.

“Those cities,” says Lowth, “are called virgins, which never came into a conqueror’s hands.” Jerusalem was in this sense a virgin. He says further, “The dissolution of the body politic is called a breach, in allusion to the breaking of the limbs of the human body.” The “smiting,” or the stroke, was “very grievous,” because the body politic, or the state, was shattered into pieces.” — Ed.

He calls them the virgin daughter of his people, not for honor’s sake, but because God had hitherto spared the Jews. Virgin is sometimes taken in a good sense; for God, when speaking of the holy marriage, by which he had bound the Jews to himself, compares his people to a virgin. But the daughter of Babylon is also often called a virgin, because the Chaldeans, through long peace, had accustomed themselves to delicacies. So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, “Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you.”

And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows —

Jeremiah 14:18

18. If 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.

18. Si exiero in agrum, ecce (copula enim redundat) occisi gladio; et si ingressus fuero in urbem, ecce dolentes fame (alii volunt esse nomen substantivum, dolores famis, vel, aegritudines;) quia tam propheta quam sacerdos circumeunt ad terram, et nesciunt (alii vertunt, quam nesciunt.)

He confirms the same thing in other words, not on account of the obscurity of what he had said, but because he knew that he was speaking to the deaf, or that such was their sloth, that they needed many goads. He says, in short, that there would be in the city no defense for the people to shield them from the punishment that was at hand, and that if they went into the fields the whole land would be covered with enemies, who would destroy them. This is the sum of the whole.

But he speaks as though he saw the event with his eyes, If I go out into the field, he says, their carcases meet me; for the enemy destroys with his drawn sword all who venture to go forth. Then he says, If I go into the city, there famine kins those whom the enemy has not reached. I take the words before “sword” and “famine” to be nouns substantive, — “the piercings of the sword,” and “the wastings of the famine,” —

If I go out to the field, Then behold the piercings of the sword; And if I enter the city, Then behold the wastings of the famine.

— Ed. As he had said before, “Behold, all were east forth in the streets of Jerusalem because of the famine and the sword.” But what he had said of the streets of Jerusalem he extends now to the fields; as though he had said, that there would be no place of rest to the Jews; for if they attempted to flee away, they met with the swords of enemies, and if they sought hiding — places, the famine would meet them, so that they would perish without being destroyed by any enemy.

The prophet, he says, as well as the priest shall wander, shall go round to the land and know not Some explain the last part of the verse as though the Prophet had said, When both the prophets and the priests shall be driven into exile, after many wanderings, they shall not understand that exile is a punishment due to their sins. They therefore take the words, ולא ידעו vela idou, and they shall not know, in a general sense, as though the Prophet here condemned that brutal blindness which possessed the minds of the people, nay, even of the priests, who did not consider that God punished them for their sins. Others explain the words more simply, — that they would go round to the land, that is, that they would come to Chaldea by various windings and by long circuits, and would come to a land they knew not, that is, which was before unknown to them. But I know not whether this was the meaning of the Prophet. Certainly a third view seems more suitable to me, though it has none in its favor, that is, that the priests and prophets would go round to seek subterfuges, as they would be destitute of all means of escape, not knowing what to do; and they shall not know, that is, they shall find that a sound mind is by God taken from them, because they had demented others. Hence I doubt not but that the Prophet had especially denounced this punishment on the wicked priests and the false prophets, because they thought that they would have some way of escape; but they would be mistaken; for their own conceit would at length disappoint them; and when they thought of this and of that, God would bring to nothing their crafty ways. And they were worthy of such a punishment, because they had fascinated the wretched people with their lies; and we also know that they were proud of their own crafts and wiles. The Prophet therefore derides this false confidence and says, They shall go round through the land and shall not understand, that is, all their counsels and plans shall be, without any fruit or benefit, though they may be long in forming them. Venema agrees with Calvin as to the meaning of the latter part of the verse: it is indeed the only one that comports with the context; the other explanations are quite foreign to it. Our version is according to the Septuagint and Vulgate; but it is no doubt wrong. Blayney, in some measure, following the Targum, gives the following version, —

Yet both the prophet and also the priest Go trafficking about the city and take no knowledge.

Meaning, that they went about with their false predictions, like pedlars, for gain, and paid no regard to the miseries of the country. This sense suits the passage, but the other is the most obvious and natural. — Ed. It follows —

Jeremiah 14:19

19. Hast thou utterly rejected Judah? hath thy soul loathed 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!

19. An abjiciendo abjecisti Jehudah? an in Sion (an Sion, ב redundat) abominata est anima tua? quare percussisti nos, et nulla nobis medela? expectando pacem (id est, expectavimus pacem) et nihil boni (vel, non bonum) et tempus medelae (idem est verbum,) et ecce terror.

The Prophet now turns to prayer and to complaints, that by his example he might at length rouse the people to lamentation, in order that they might humbly implore God’s forgiveness, and sincerely confess their sins and be displeased with themselves. At the same time he indirectly reproves that hardness of which we have before spoken. As then he effected nothing by teaching, he changed his manner of speaking, and leaving the people he addressed God, according to what we have before noticed.

He then asks, Repudiating hast thou repudiated Judah? Has thy soul abominated Sion? The first verb means to reject with contempt, and the second, to reject with abhorrence, —

Despising, hast thou despised Judah? Has thy soul abhorred Sion?

Had he despised Judah as a worthless thing, and had he abhorred Sion as a filthy thing? — Ed. Jeremiah seems to reason here from what is inconsistent, as though he had said, “Is it possible that thou hast rejected the tribe of Judah and Mount Sion?” For God had promised that he should ever have a lamp at Jerusalem. The ten tribes had already been overthrown, and their kingdom had not only been distressed, but wholly demolished: still there remained a seed, because the tribe of Judah continued, which was as it were the flower of the whole people; and from him the salvation of the world was to proceed. Hence the Prophet does here, as it were, expostulate with God, as though he had said, “Thou hast chosen the tribe of Judah for this end, that it might be safe perpetually; thou hast also commanded the Temple to be built on Mount Sion for thy name; thou hast said that it would be thy rest for ever: hadst thou then by rejecting rejected the tribe of Judah? does thy soul abominate Mount Sion?

There seems, however, to be a kind of irony implied: for though Jeremiah prayed sincerely, he yet intended to remind the people how foolishly they promised themselves impunity as to their sins, because God had his habitation in the Temple, and because Jerusalem was as it were his royal palace. It is indeed evident that the Prophet recalled to mind the promises of God; but yet he wished briefly to shew, that though God should apparently destroy the remnant, and suffer the Temple to be demolished, he would be still faithful to his promises. In asking therefore these questions, as in astonishment, he had partly a regard to God, and partly also he reminded the people, that though God delivered the body of the people to destruction, he would yet be faithful and constant in what he had promised.

He then says, Why hast thou smitten us, and there is no healing? There is no doubt but that the Prophet in this place also wished to turn God to mercy for this reason, because he had promised to be merciful to the posterity of David, though sometimes he punished them for their sins; for there was this remarkable promise,

“If his children shall offend and violate my covenant, I will smite them with a rod and chastise their iniquities; yet my mercy will I not take from them.” (2 Samuel 7:14; Psalm 89:31-33)

And to the same purpose is what he said in Jeremiah 10:24,

“Chastise me, O Lord, but in judgment,”

that is, moderately, “lest thou bring me to nothing.” There the Prophet, as we have said, reminded God of his covenant; and he does the same here, Why hast thou smitten, so that there is no healing? For the punishment which God inflicts on his Church would be, as he declares, a kind of medicine; but when there is no hope of healing, God seems to render void what he had promised. Hence Jeremiah goes on in drawing his argument from what is inconsistent, as though he had said, that it was not possible that God should so severely smite his people as not to allow a place for forgiveness, but that he would at length be intreated and heal the wound inflicted.

We have expected peace, and there is no good; and the time of healing, and behold trouble, or terror. The proper construction of these lines, and of the preceding, is not commonly given. The “why” before “smitten” is to be understood here, —

Why hast thou smitten us, and there is for us no healing? Why has there been hope for peace, and there is no good? And for the time of healing, and behold terror?

The word for “hope,” or longing, or looking for, is a participial noun, but rendered by the versions as though it were a verb in the first person plural. As “smitten” is in the past tense, so has been is to be understood before “hope.” — Ed. This latter part of the verse confirms what I just stated, that the Prophet had partly a reference to God in this mode of prayer, and that he partly reproved the Jews, because they thought, being deceived by false confidence, that they were beyond the reach of danger, inasmuch as God had consecrated Jerusalem, that his name might be there called upon, and that the Temple might be his perpetual habitation. As then he saw that his nation were inebriated, as it were, with this foolish notion, he intended briefly to shew to them that God would Ilave an unknown way by which he would retain his faithfulness, and yet punish the ungodly and the transgressors; for by saying, “We expected peace, and there is no good,” he certainly does not commend the fidelity of the people; for relying on God’s promises, they sought comfort in evils, and hoped that God would at length be exorable and propitious. The word expecting is not to be taken in a good sense; but he on the contrary reproves the Jews, because they put too much faith in false prophets. We hence see that he condemns that false expectation by which they had been deceived. Hence also we learn what has been before stated, that the Jews foolishly promised to themselves impunity, because God had chosen his habitation among them; for he shews that God had not in vain threatened their ruin by his servants. This then is also the meaning when he says, We expected the time of healing, and behold terror It now follows —

Jeremiah 14:20

20. We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.

20. Cognoscimus, Jehova, scelus nostrum, et iniquitatem patrum nostrorum; quoniam scelerate egimus in te (חטאנו, quanquam רשע et חטא idem fere sunt, tamen simpliciter concludit, quod scelerate egerint adversus Deum.)

The Prophet here prescribes no doubt to the Jews the way of appeasing God. He before uttered a prayer, partly in order to reprove the people for their wicked obstinacy, and partly to shew to the godly and the elect that there remained some hope. But now he uses a simple form of prayer, when he says, O Lord, we know, etc Hardly one in a thousand then did know; but the Prophet does not assume the character of the whole people; and why not? He doubtless knew that the faithful among the people were very few; but he dictates for posterity a right form of prayer, so that they might iu exile know that this one thing only remained for them — to confess their sins, as otherwise they could not obtain pardon.

He therefore says, We know our wickedness and the iniquity of our fathers; for we have done wickedly against thee We have already explained the Prophet’s meaning in these few words, — that when God puts forth his hand against us, there is no hope of salvation, except we repent. But confession is here put for repentance. Hypocrites are indeed very free in confessing their sins; but the Prophet speaks here of real confession; and by stating a part for the whole, everything included in repentance, as I have said, is intended. But the object here is to shew, that they were humbly to seek forgiveness, which could not be done, except they condemned themselves before God, and thus anticipated his judgment.

He speaks of the iniquity of the fathers, not that the faithful seek associates, here and there, for the sake of extenuating their guilt; but it was an aggravation of their sins, when they confessed that they were not only guilty themselves before God, but that they had brought from the womb what was, as it were, hereditary, so that they deserved death because they were the descendants of ungodly parents. Whilst hypocrites allege the examples of fathers, they think themselves thus absolved, or at least not so culpable, because they had learnt what they practice from their childhood, because a bad education had led them astray. But the faithful are of a far different mind; for they confess themselves worthy of God’s vengeance, though he inquired not into the wickedness of their fathers; and they think also that God acts justly, when he executes vengeance on account of their fathers’ sins, being thus worthy of a twofold vengeance.

We now then understand what the Prophet means; and hence we learn how foolishly the Papists set up this shield against God; that is, by having the word fathers often on their lips; for they ought on the contrary to confess the wickedness and iniquities of their fathers, according to what is more fully enlarged upon in the ninth chapter of Daniel (Daniel 9), where he confesses that he himself and the fathers and kings had done wickedly. And in these words we may also notice, that it was not some slight fault that Jeremiah refers to when he said, “We acknowledge our iniquity and the iniquity of our fathers;” he mentions first the iniquity of the living; then the iniquity of their fathers, and adds, in the third place, “We have acted wickedly against thee.” We hence see that he did not formally acknowledge some slight faults, but he confesses most plainly, that they were all ungodly and transgressors of God’s law, and were worthy, not merely of a moderate chastisement, but of dreadful perdition, as they had thus provoked the wrath of God. There is no and in Hebrew, nor in the Septuagint, nor in the Vulgate, between “wickedness” and “iniquity;” it is found in the Syriac and the Targum. In case it be excluded, Blayney proposes to render the passage thus, “We acknowledge, O Jehovah, that we have wrought wickedly the iniquity of our fathers;” that is, as he adds, “We have practiced over again the same wickedness, of which our fathers set the example.” But a meaning is given to רשע which it never has; nor is this rendering necessary in order to convey this idea, which is probably what is intended. They confessed their wickedness, which was the iniquity of their fathers; it was the same: the latter is in apposition with the former, —

We acknowledge, Jehovah, our wickedness, — The iniquity of our fathers; For we have sinned against thee.

Their wickedness, the same with the wickedness or iniquity of the fathers, was, that they sinned against God. — Ed.

PRAYER

Grant, Almighty God, that though we have been once reconciled to thee, and reconciliation has been testified to us in thy gospel, we yet cease not daily to provoke thy wrath, — O grant, that we may at least groan, and undissemblingly so condemn our vices, that we may be touched with real and deep sorrow, and thus learn to flee, not only once in our life, but every moment, to thy mercy, that thou mayest be reconciled to us, and not deal with us according to our merits; but since thou hast been once pleased to embrace us with paternal love, for the sake of thy only — begotten Son, continue this favor to us, until having at length been cleansed from all filth and pollution, we shall become partakers of thy celestial glory, through Christ our Lord. — Amen.

Lecture Fifty-Eighth

Jeremiah 14:21

21. Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.

21. Ne rejicias propter nomen tuum, ne rejieias (לבנ significat interdum respuere, floccipendere, significat etiam projicere, et eadem est fere signicatio alterius verbi ףאנ, significat enim projicere, et pro nihilo ducere et vilipendere; ne ergo projicias vel vilipendas) solium gloriae tuae; recordare, ne irritum facias (alii vertunt, dissolvas) foedus tuum nobiscum.

Jeremiah goes on with the same prayer; and he made it from love, and also for the purpose of encouraging the faithful, who remained among the people, to seek forgiveness; for he undertakes here to represent the true Church, which was then very small. All indeed boasted that they were the children of God, and gloried in the covenant made with Abraham; but hardly one in a thousand called on God in truth and from the heart. The Prophet then represented the common feeling of a very small number; and yet he proceeded, as I have said, with his prayer.

Hence he says, Reject not, overthrow not, the throne of thy glory; or the meaning of the two verbs may be the same, which seems to me more probable. The versions differ as to the two verbs: “Cease for thy name’s sake, and destroy not,” etc., is the Septuagint and the Arabic; “Reproach us not, etc., nor dishonor,” etc., is the Vulgate; “Be not angry, etc., nor dishonor,” etc., is the Syriac; “Cast us not away, etc., nor make vile,” etc., is the Targum. Neither of these renderings is correct. The two verbs here used have a similar meaning, though they are different, with those in the 19th verse (Jeremiah 14:19); the first signifies the rejection of a thing as worthless, and the second as vile, or filthy. They may be thus rendered, —

Scorn not, for thy name’s sake, Abominate not, the throne of thy glory.

The same form is adopted in what follows; two verbs are used, which have the same objective case, —

Remember, break not, thy covenant with us.

Which means, Remember thy covenant, and break it not, or annul it not. Blayney renders the first two lines thus, —

Spurn us not for thy name’s sake. Dishonor not the throne of thy glory.

But “us” is not in the original, nor do the versions give it, except the Vulgate; and dishonor has also been borrowed from that version, and is not the meaning of the verb. No doubt the two verbs refer to the throne. — Ed. But the Prophet joined together two verbs, not so much for the sake of ornament as rhetoricians do, as for the purpose of expressing the intenseness of his concern and anxiety; for he saw that the kingdom of Judah was in extreme danger. He then did not in an ordinary way try to turn aside God’s vengeance, but he hastened as one to extinguish a fire; for the obtaining of pardon was difficult.

He calls Jerusalem the throne of God’s glory, because God had chosen that city where he was to be worshipped, not that he was confined to the Temple, but because the memorial of his name was there, according to what had been usually said, especially by Moses. (Exodus 20:24) Nor was the ark a vain Symbol of his covenant, for God really dwelt there; for the presence of his power and grace was evidenced by the clearest proofs. But as this mode of speaking is often found in the Prophets, it was sufficient for Jeremiah briefly to notice the subject. God indeed, as it is well known, fins heaven and earth, but he gives symbols of his presence wherever he pleases; and as it was his will to be worshipped in the Temple, it is called iris throne, and it is elsewhere called his footstool; for the Scripture describes the same thing in various ways. The Temple is often called the rest of God, his dwelling, his sanctuary, the place of his habitation; it is also called his footstool,

“We will worship at his footstool.” (Psalm 132:7)

But these various forms are used for the same purpose, though they are apparently different; for where the Temple is called the habitation of God, his palace or his throne, the presence of his power is set forth, as though God dwelt as a friend among his worshippers; but when it is called his footstool, it is for the purpose of checking a superstition which might have crept in; for God raises the minds of the godly higher, lest they should think that his presence is confined to any place.

We then perceive what the Scripture intends and what it means, whenever it calls Jerusalem or the Temple the throne or the house of God.

But we nmst carefully notice what is here mentioned by the Prophet, For thy name’s sake We know that whenever the saints pray to be heard for the sake of God’s name, they cast aside every confidence in their own worthiness and righteousness. Whosoever then pleads God’s name, in order to obtain what he asks, renounces all other things, and fully confesses that he is unworthy to find God propitious to him; for this form of speaking necessarily implies a contrast. As then the Prophet flees to God’s name as his only refuge, there is included in the words a confession, such as we have before noticed, — that the Jews, inasmuch as they had acted wickedly towards God, were unworthy of any mercy; nor could they pacify him by any of their own satisfactions, nor have anytiling by which they could obtain his favor. This then is the meaning; and as this doctrine has been elsewhere more fully handled, it; seems to me sufficient briefly to shew the design of the Prophet.

He calls it the throne of glory, to intimate that God’s name would be unknown and unnoticed, or even despised and exposed to reproaches, if he did not spare the people whom he had chosen. The genitive case is used in Hebrew, we know, instead of an adjective; and to enlarge on the subject is useless, as this is one of its primary elements. The Prophet then in calling the Temple the glorious throne of God, in which his majesty shone forth, in a manner reminds God himself not to expose his name to reproaches; for instantly the ungoldly, according to their evil dispositions, would vomit forth their blasphemies; and thus God’s name would be reproached.

He afterwards adds, Remember, make not void, thy covenant with us Here also the Prophet strengthens his prayer by calling to mind the covenant: for it might have been said, that the Jews had nothing to do with the holy name of God, with his glory, or with his throne; and doubtless they were worthy of being wholly forsaken by God. As then they had divorced themselves from God, and were wholly destitute of all holiness, the Prophet here brings before God his covenant, as though he had said, “I have already prayed thee to regard thine own glory and to spare thine own throne, as thou hast favored the place with so much honor as to reign among us: now, though our impiety is so great that thou mayest justly cast us away yet thou didst not make a covenant with Mount Sion, or with the stones of the Temple, or with material things, but with us; render not void then this thy covenant.”

We hence see that there is great emphasis in the words of the Prophet, when he implores God not to make void, or not to undo, the covenant, which he had made with the people. For though God would have continued true and faithful, had he obliterated the name of the whole people, yet it was necessary that his goodness should contend with their wickedness, his fidelity with their perfidiousness, inasmuch as the covenant of God did not depend on the people’s faithfulness or integrity. It was, as it may be said, a mutual stipulation; for God made a covenant with Abraham on this condition — that he should walk perfectly with him: this is indeed true; and the same stipulation was in force in the time of the Prophets. Yet at the same time Jeremiah assumed this principle — that the grace of God cannot be wholly obliterated; for he had chosen the race of Abraham, from whom the Redeemer was at length to be born. But Jeremiah intended to extend God’s grace still farther, according to what has been already said, and we shall again presently see the same thing. However this may be, he had a just reason for praying, “Undo not thy covenant with us.” But God had hidden means of accomplishing his purpose; for he did, according to the common apprehension of men, abolish the covenant by which the Jews thought him to be bound to them; and yet he remained true; for his truth shone forth at length from darkness, after the time of exile was completed. It now follows —

Jeremiah 14:22

22. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art thou not he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.

22. An in idolis (vel, vanitatibus) gentium, qui pluere faciat? et an coeli dabunt pluviam (vel, et an ex coelis dabunt pluviam) an non tu ipse Jehova Deus noster? et speravimus in te (expectavimus ad te:) quoniam tu fecisti omnia haec.

In order to conciliate the favor of God, Jeremiah says here, that with him is the only remedy in extremities; and it is the same as though by avowing despair he wished to turn God to mercy; as if he had said, “What will become of us, except thou shewest thyself propitious? for if thou remainest implacable, the Gentiles have their gods from whom they seek safety; but with us it is a fixed principle to hope for and to seek salvation from thee alone.” Now this argument must have been of great weight; not that God had need of being reminded, but he allows a familiar dealing with himself. For if we wish stoically to dispute, even our prayers are superfluous; for why do we pray God to help us? Does he not himself see what we want? Is he not ready enough to bring us help? But these are delirious things, wholly contrary to the true and genuine feeling of piety. As then we flee to God, whenever necessity urges us, so also we remind him, like a son who unburdens all his feelings in the bosom of his father. Thus in prayer the faithful reason and expostulate with God, and bring forward all those things by which he may be pacified towards them; in short, they deal with him after the manner of men, as though they would persuade him concerning that which yet has been decreed before the creation of the world: but as the eternal counsel of God is hid from us, we ought in this respect to act wisely and according to the measure of our faith.

However this may be, the Prophet, according to the common practice of the godly, seeks to conciliate the favor of God by this argument, — that unless God dealt mercifully with his people and in his paternal kindness forgave them, it was all over with them, as though he had said, “O Lord, thou alone art he, from whom we can hope for salvation; if now we are repudiated by thee, there remains for us no refuge: wilt thou send thy people to the idols and the inventions of the heathens? but we have looked for thee alone; thou then seest that there remains for us no hope of salvation but from thy mercy.”

But the Prophet here testifies in the name of the faithful, that when extremities oppress the miserable, they cannot obtain any help from the idols of the heathens. Can they give rain, he says? He states here a part for the whole; for he means that the idols of the heathens have no power whatever. Hence to give rain is to be taken for everything necessary to sustain mankind, either to bring help, or to supply the necessaries of life, or to bestow abundance of blessings. Paul also, in speaking of God’s power, refers to rain, (Acts 14:17) and Isaiah often uses this kind of speaking, (Isaiah 5:6)

He then says, Are there any among the vanities of the heathens? etc. He here condemns and reproaches all superstitions; for he does not call them the gods of the heathens, though this word is often used by the prophets, but the vanities of the heathens. Are there any, he says, who can cause it to rain? and can the heavens give rain? I may give a more free rendering, “Can they from heaven give rain?” for it seems not to me so suitable to apply this to the heavens. If, however, the common rendering is more approved, let every one have his own judgment; but if the heavens are spoken of, the argument is from the less to the greater; “Not even the heavens give rain; how then can vanities? how can the devices of men do this, which only proceed from their foolish brains? Can they give rain? For doubtless there is some implanted power in the heavens? but man, were he to devise for himself a thousand gods, cannot yet form one drop of rain, and cause it to come down from heaven. Since, then, the heavens do not of themselves give rain, but at the command of God, how can the idols of the heathens and their vain inventions send rain for us from heaven?” The object of the Prophet is now sufficiently evident, which was to shew, that, if God rejected the people, and resolved to punish their sins with the utmost rigor, and in an implacable manner, their salvation was hopeless; for it was not their purpose to flee to idols.

Art not thou, he says, Jehovah himself, or alone? Art not thou Jehovah himself, and our God? It is better to regard this line as declaring that God is the giver of rain and showers, —

22. Are there any among the vanities of the nations who bring rain? And do the heavens give showers? Art thou not he who givest them, Jehova, our God? So we will look to thee, For thou makest all these.

To introduce the word “can,” borrowed from the Vulgate, into the first questions, obscures the passage. “All these” refer, as it appears, to the rain and showers. The perfect tense in Hebrew often includes the past and the present, “For thou hast made and makest all these,” etc. So Gataker regards the meaning. The Syriac has “For thou makest,” etc. Calvin as far as I can find, stands alone in the sense he attaches to these words. If we take the verb strictly in the past tense, the meaning commonly given is, that God made the heavens, rain, and showers, and that, as he has made them, they are still under his control. But the other meaning is more suitable to the passage, — that God makes the rain and the showers. — Ed. He first mentions the name Jehovah, by which is meant the eternal majesty and power of God; and then he joins another sentence, — that he was their God, to remind him of his covenant. Then it is added, We have looked to thee, for thou hast made all these things

Here many, in my judgment, are mistaken, for they apply “these things” to the heavens and the earth, and to all the elements, as though the Prophet declared that God was the creator of the world, and that therefore all things are under his control. But I have no doubt but that he speaks of those punishments which God had already inflicted on the people, and had resolved soon to inflict; for he does not speak here of God’s power, whiich shines forth in the workmanship of the world; but he says, “We have looked to thee, for thou hast made all these things;” that is, from thee alone salvation will come to us: for thou who hast inflicted the wound canst alone heal, according to what is said in another place,

“God kills and brings to life, he leads to the grave and restores.” (1 Samuel 2:6)

It is then the same as though the Prophet had said, “We, O Lord, do now flee to thy mercy, for no one but thou alone can help us, as thou art he who has punished our sins. Since then thou hast been our Judge, thou also canst alone deliver us now from our calamities; and no one can resist thee, since the highest power is thine alone. Let all the gods of the heathens unite, yea, all the elements and all creatures, for the purpose of serving us, yet what will all that they can do avail us? As then thou hast made all these things, that is, as these things have not happened to us by chance, but are the effects of thy just vengeance — as thou hast been judge in inflicting these punishments, be now our Physician and Father; as thou hast heavily afflicted us, so now bring comfort and heal those evils which we justly suffer, and indeed through thy judgment.” We now understand the real meaning of the Prophet.

And hence may be learned a useful doctrine, — that there is no reason why punishments, which are signs of God’s wrath, should discourage us so as to prevent us from venturing to seek pardon from him; but, on the contrary, a form of prayer is here prescribed for us; for if we are convinced that we have been chastised by God’s hand, we are on this very account encouraged to hope for salvation; for it belongs to him who wounds to heal, and to him who kins to restore to life. Now follows —

CHAPTER 15

Jeremiah 15:1-2

l. Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

1. Et dixit Jehova ad me, Si steterint Moses et Samuel coram facie mea, non est anima (id est cor meum) ad populum hunc; emitte a facie mea et exeant.

2. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.

2. Et erit, si dixerint tibi, Quo exibimus? (vel, egrediemur) tunc dices illis, Sic dicit Jehova, Qui ad mortem, ad mortem, et qui ad gladium, ad gladium, et qui ad famem, ad famem, et qui ad captivitatem, ad captivitatem.

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).

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).

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.

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.

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].

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.

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.

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).

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.

11. (Jr 7:16; Ex 32:10).

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).

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).

14. (Jr 23:21).

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).

16. none to bury--(Psa 79:3).

pour their wickedness--that is, the punishment incurred by their wickedness (Jr 2:19).

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).

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).

19. The people plead with God, Jeremiah being forbidden to do so.

no healing--(Jr 15:18).

peace ... no good--(Jr 8:15).

20. (Da 9:8).

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).

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 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, 1Kgs 18:5, through which almost all the cattle were lost.

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.

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 counselor, 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.

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.

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.

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.

O the hope of Israel - O thou who art the only object of the hope of this people.

The Savior 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 traveler 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.

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!

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

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!

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.

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.

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 2Kgs 25:3; Lam 2:11-19.

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

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.

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 peddlers do with their wares, seeking their own gain." I think the other sense preferable.

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.

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

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 Exo 24:7, Exo 24:8; Exo 19:5. They had already broken the covenant, and they wish God to fulfill 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.

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.

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.

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.

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.

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, Numb 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.

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.

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

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.

1 THE word of the LORD that came to Jeremiah concerning the dearth .

What dearth we are not told, nor when it happened; some think that it was in the time of the Siege of Hierusalem, others, that it was in the beginning of the Reign of Zedekiah but they iudge most probably, that think it was in the time of Jehoiakim, for we read chap. 36.9. of an extraordinary fast by him proclaimed, which many judge was upon this occasion: The Heb. phrase which is here used, signifying, The matter of the Restraints; gives interpreters some liberty to abound in their senses of this Text, but the following words make it evident, ver. 4, 5. that the Restraints here mentioned were Gods restraining of water from them, so that the dearth was occasioned from a great drought, which is elegantly described in the five next verses and deprecated, ver. 7, 8, 9. which make indeed, but a preface to the Revelation of the mind, and will of God in this Prophesie.

Marginal references: Heb. the word[illegible: 1 letter] of the dearths or restrain[illegible: 1 letter]s.

2 Judah mourneth, and the gates thereof languish, they are black unto the ground, and the cry of Jerusalem is gone up .

By Judah is meant the men, and women in the whole country of Judah. The gates is put for their Cities, or the men of their Cities languished, for want of moisture for themselves or their beasts. They are all in the habits of Mourners or their faces looked swarthy, and starvedly, for want of due and wholesome nourishment, and the cry of Hierusalem is gone up, either their cry unto God by their Prayers in his Temple, or their cry by the reason of their Misery and Grief is gone up to Heaven.

3 And 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 .

This scarcity of water, afflicted not mean persons onely, who have not so good means to supply their necessities as others; but their greatest Persons, so as they sent their little ones (it were better translated Servants for they are meant) to the places made to receive and retain Water, but finding no water in the pits, they came back again with their Vessels empty like men ashamed and confounded, and troubled upon the seeing their expectations frustrated.

4 Because the ground is chapt , for there was no rain in the earth, the plowmen were ashamed, they covered their heads .

The Heb. word signifieth more largely than chapt, broken, spoiled, turn'd into dust, as is usual in great droughts.

The word also which we translate Plowmen, doth not strictly signifie Plowmen, but Husbandmen, there having been no rain upon the Earth, it brought forth little or no grass for those that imployed themselves in breeding or feeding Cattel, and it was so hard, and so much wanted moisture, that they could not Plow nor Sow, but were like men ashamed and confounded, who knew not what to do.

5 Yea, the hind also calved in the field and forsook it, because there is no grass .

Hinds use not to get their food in Fields, but upon the mountains and in Wildernesses but the drought was such, that these wild Creatures came into the lower grounds nearer the Habitations of men, than they were wont, and there brought forth their young. 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 could not suckle them, but were forced to leave them running about here and there to seek grass to eat.

6 And 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 h.

The wild Asses wanting water, got upon high places, where was the freest and coolest air, and sucked in the Wind, and this it is said they did like Dragons of whom Aristotle and Pliny report, that by reason of the great heat of their bodies, they ordinarily stand upon high places sucking in the cool Air, and they tell us those Creatures will live upon it for some time. The Prophet describing this great drought, tells us, the wild Asses did the like.

But for want of Grass their eyes were either almost sunk in their heads, they being almost starved, or else the phrase signifies the frustration of their expectation, which this phrase also sometimes signifies in Scripture, Psal. 69.3.

7 ¶ O LORD! though our iniquities testifie against us , do thou it for thy names sake : for our backslidings are many, we have sinned against thee .

The Prophet having described their misery, both in the cause of it, the drought for want of rain, and the effects of it, he applieth himself to that God, who he knew was he who alone could give the former and the latter rain; confessing that their sins and backslidings were very many, and testified against them, that they had deserved Gods severe scourge, and God was Righteous in what of this nature he had done against them. But [illegible: 1 letter]et saith he

do thou it ▪ that is, do thou what we desire, and 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 word or promise, or rather hear for thine honour and glory sake. So Isa. 43.25. & 48.11. where God promiseth them to shew them kindness for his names sake, so as Ieremiahs Prayer is but a pleading of Gods promises, that he would fulfill his word.

For here signifies though, and might have been better so interpreted.

8 O the hope of Israel , the Saviour thereof in time of trouble , why shouldst thou be as a stranger in the land, and as a wayfaring man, that turneth aside to tarry for a night ?

That is the object of Israels hope, he in whom alone thy people Israel have been wont to hope, or he in whom alone Israel hath just reason to hope.

Thou who hast formerly been their Saviour in the times of their trouble, or who alone canst save them in such times of trouble, as thou hast now brought them into, see Psal. 9.9. & 46.1.

Why shouldst thou be as one that regardest thy ancient people no more then a Stranger, or a Traveller, who taketh no farther care for the place, or the house where he lodgeth, then for the short time that he is to stay or abide in it.

9 Why shouldst 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 .

The Hebrew word here used being [illegible: 1 letter]ound in no place of Holy Writ but this, hath given interpreters a liberty to translate it variously, sleepy, weak, astonished, frighted, like a man in such disorder through some great passions, that he is able to do nothing.

Like a man who in his own nature is strong and mighty enough, but through sickness or passion is so weakned, that he cannot put forth his strength for the succour and relief of his friends.

Yet (saith the Prophet) thou art in the middest of us, that is we have thy Temple to which thou hast promised thy special presence, or rather it is to be understood of the whole Land, according to what God had declared, Num. 5.3. and 35.34. Defile not the Land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the Children of Israel.

That is, we are called the Lords People, and that not only by others amongst whom we have that repute, but by thy self. God often calleth this people in Scripture, his people, his portion.

Therefore he begs that God would not leave them, he means as to that special providence; by which he had formerly watched over them, and cared for them, and been a protection to them, nor as to his Ordinances, and his special gracious presence with them in his Temple.

Marginal references: Heb. thy name is called upon us.

10 Thus 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 .

Here beginneth that divine Revelation mentioned v. 1. as an answer to the Prophets complaint, and prayer in the nine first verses. The substance of which is, that for their manifold sins, he was resolved to punish them, and therefore would not be any more sollicited on their behalf.

They have gone aside out of the way of my precepts, and that out of principle of love and delight, they have been fond of their Idols.

And they have persisted in those deviations and sinful courses, notwithstanding all counsels, and arguments used with them to the contrary, nothing could keep their feet to the way of my testimonies.

Therefore though they pray and cry, and fast, God will not accept them.

But by his punishment of them for their sins, he will let them know that as he hath seen and taken notice of, so he hath not forgot what they have done.

Marginal references: Hos. 8.13. and 9.9.

11 Then said the LORD unto me . Pray not for this people for their good .

Twice before God had given the Prophet this charge, chap. 7.26. & 11.14. how it could consist with the piety of Ieremiah, after those charges to put up the Prayer we had in the beginning of this chapter, see the notes on chap. 11.14.

Marginal references: Exod. 32.10.

12 When they fast, I will not hear their cry ▪ and when they offer burnt-offering and an oblation, I will not accept them, c but I will consume them by the sword and by the famine, and by the pestilence .

The like threatning we have, Prov. 2.28. Isa. 1.15. chap. 11.11. Ezech. 8.18. Micah 3.4. Men may so long despise Gods calls, exhortations and counsels as their case may be desperate as to the prevention of temporal judgments by such Religious applications to God as ordinarily have their effect, to prevent and remove judgments, see chap. 15.1. Ezek. 14.14.20.

He threatneth to add to their Plague, three sore judgments, ordinarily accompanying one another both in Gods threatnings, chap. 29.17, 18, and 34.17. &c.

Marginal references: Isa. 58.1. Zech. 7.7, 13.; chap. 6.20. and 7.21, 22.; chap. 9.16.

13 Then 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 .

We have many complaints of this Prophet against False prophets that contradicted his Prophesies, chap. 4.10. & 23.9. and we shall hereafter meet with the names of some of them, corrupt Governments never want Prophets to their humour, though a bolder transgression can hardly be imagined, then for men to intitle God to their own imaginations and fancies, and we shall ver. 15. meet with the usual wages of such works.

Marginal references: Heb. Peace of truth.

14 Then the LORD said unto me. The prophets prophesie lies in my name , I sent them not, neither have I commanded them, neither spake unto them: they prophesie to you a false vision and divination, and a thing of nought, and the deceit of their heart.

They did not only prophesie falshoods, but lies, what they knew to be false, for they pretended, that God had revealed such things unto them, for admit the things they spake (as to men) but future contingencies, which might be true or false, yet it was a lye for them to pretend that God had told them any such things. The things were certainly false in themselves, being contrary to Gods revelation, but setting that aside for them to pretend God had revealed that to them which he had not revealed was a formed lye, God denieth that he ever commanded them to speak any such things, or sent them upon any such errands, they prophesied what came in their own foolish heads, and the deceits of their own hearts.

Marginal references: chap. 23.21. and 27.15. and 29.8, 9.

15 Therefore thus saith the LORD, concerning the prophets that prophesie 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 .

It is a most dangerous thing for Ecclesiastical Ministers to deliver that to people as the will of God, which is not so: God here threatneth that these Prophets in testimony of the truth of the Word of God delivered by Ieremiah should dye by these very judgments, which they falsely prophesied to this people as from God an immunity from, vide chap. 6, 15. and 20.6. 1 Kings 22.25.

16 And the people to whom they prophesie, shall be cast out in the streets of Jerusalem, because of the famine, and the sword, and they shall have none to bury them, their wives, nor their sons nor their daughters; for I will pour their wickedness upon them .

The security promised by these false Prophets, shall be no excuse to the people for giving credit to them, the Prophets shall perish for prophesying falsly in my name, and the people that hearken to and believe what they say, and practise accordingly, shall perish for their light and vain credulity. As the sinful commands of superiours in things civil, will not free those from guilt that execute their commands: so the lies and false teachings of Ministers, will not excuse those that run into errour upon the credit of their words; both the one and the other owe their first homage and Allegiance to God, by whose word they ought to examine the precepts of the one, and the prophesyings of the other.

18 If 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 .

The Prophet is by God directed to speak still of the Calamities of this people as a thing past though yet to come, according to the usual stile of Prophetical writings, and to tell them that what soever their false Prophets told them, yet he so certainly knew the contrary, that he could even wish himself melted into tears for them, and had even already before his Eyes the doleful spectacle of their miseries. Some in the Field slain by the Enemies sword, others within the walls almost starved to death.

The word in the Hebrew [non-Latin text not transcribed] which we Translate go about, signifies so primarily, and in a second sense to Merchandise, because Merchants go about Countries to Trade, this hath made that variety of sense which the margents of our Bible have, but our translation is true enough and the sense seems to be, that Priests and Prophets, (though accounted sacred persons) should be made Captives also, and wander in a Land, wherein they were forreigners. This is thought to relate to the first Captivity in the time of Iehojakim, when the people of the best fashion were carried into Captivity.

Marginal references: Or, make merchandise against a land, and men acknowledge it not.

19 Hast thou utterly rejected Judah? hath thy soul loathed 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 .

The Prophet again returns to God, expostulating with him, and humbly imploring mercy for his people, which lets us know that he did not understand Gods words to him, v[illegible: 1 letter]se 11. as an absolute prohibition of him to pray for this people. Zion was a place whose gates God loved, and Iudah was his pleasant portion. Lord saith the Prophet, is it possible thou shouldst loath a place which thou so much lovedst, or cast off a people which thou hast so much owned?

He acknowledgeth God to be he that had smitten them, and their condition without him to be helpless and hopeless.

And that all their hopes and expectations were frustrated.

Marginal references: chap. 8.15.

20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers, for we have sinned against thee .

That is both we and our Fathers have sinned against thee, and have given thee a right to punish and destroy us, we desire not to cover or cloak our sin, we own and acknowledge it.

Marginal references: Psal. 106.6. Dan. 9.8.

21 Do not abhor us, for thy names sake , do not disgrace the throne of thy glory : remember, break not thy covenant with us .

The thing which the Prophet deprecateth is, the judgments come already, and further coming upon this people, the Famine, Sword and Pestilence, with the drought, under the sad consequents of which they at present laboured, but he prayes for the removal of these Judgments, and the prevention of such as were yet to come, in this phrase, Do not abhor us; noting to us, that the love of God to a people is the root of all good which they can expect, and his hatred or displeasure, the root of all the evil that can betide them. Here are diverse Arguments brought to back this Petition. 1. For thy names sake, that is thine honour and glory sake, an Argument often made use of in Holy Writ, in the Prayers of Gods people, Ios. 7.9. &c. and upon a very good Foundation, whether we consider Gods concern for his own glory, or the tenure of Gods promises, promising mercy for his own names sake.

He also argueth with God, from his former love and kindness to this people, which he had made the Throne of his Glory, the words are either to be understood of the Throne of the House of David, called the Lords Throne, 1 Chron. 29.23. or else the Temple and the Ark in it, the more special symbol of Gods presence; hence he is said to have dwelt betwixt the Cherubims, Psal. 80.1. so chap. 17.12. the Prophet saith, A glorious high Throne from the beginning is our Sanctuary. Lord, (saith the Prophet) we have deserved all the disgrace thou canst throw upon us, but do not thou disgrace the Throne of thine own Glory.

Remember, break not thy Covenant with us. Did not Ieremy then know that God could not break his Covenant? Ans. He did know it, but he also knew that it is our duty to pray to God to fulfil it, or possibly he would extend it a little further, and for Gods covenant sake made with the faithful in Israel, he would have obtained mercy for the whole body of the Nation.

22 Are there any among the vanities of the Gentiles that can cause rain ? or can the Heavens give showrs? Art not thou he, O LORD our God? therefore we will wait upon thee, for thou hast made all these things .

The present Judgment under which they groaned, was a drought, which we 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, could give Rain.

The Heavens indeed give it, but in the order of second causes, if God stoppeth those bottles they cannot run.

Lord art not thou able to do it (saith the Prophet) nay, art not thou he who alone is able to do it; (forsomuch the phrase doth import) The Scripture constantly giveth God the honour of giving Rain, Gen. 2.5. Deut. 28.12. 1 Kings 8.36. 2 Chron. 6.27. Iob 5.10. and 38.26, 28. Psalm 147.8. chap. 5.24. and 51.16. Ioel 2.23. Zech. 10.1. Matth. 5.45. Acts 14.17.

Therefore saith the Prophet, we thy people will wait upon thee by Prayer, and the payment of those homages thou requirest, for thou hast made all these things, that is, (say some) thou hast caused all these Judgments, or afflictive dispensations, or rather, thou hast made the Rain, last mentioned.

Marginal references: Psal. 135.7. Isa. 30.23. chap. 10.13.

Jer 14:1

The Uselessness of Prayer on behalf of the People. - The title in Jer 14:1 specifies the occasion for the following discourse: What came a word of Jahveh to Jeremiah concerning the drought. - Besides here, אשׁר היה is made to precede the דבר יהוה in Jer 46:1; Jer 47:1; Jer 49:34; and so, by a kind of attraction, the prophecy which follows receivers an outward connection with that which precedes. Concerning the matters of the droughts. בּצּרות, plur. of בּצּרה, Psa 9:10; Psa 10:1, might mean harassments, troubles in general. But the description of a great drought, with which the prophecy begins, taken along with Jer 17:8, where בּצּרת occurs, meaning drought, lit., cutting off, restraint of rain, shows that the plural here is to be referred to the sing. בּצּרת (cf. עשׁתּרות from עשׁתּרת), and that it means the withholding of rain or drought (as freq. in Chald.). We must note the plur., which is not to be taken as intensive of a great drought, but points to repeated droughts. Withdrawal of rain was threatened as a judgment against the despisers of God’s word (Lev 26:19.; Deu 11:17; Deu 28:23); and this chastisement has at various times been inflicted on the sinful people; cf. Jer 3:3; Jer 12:4; Jer 23:10; Hag 1:10. As the occasion of the present prophecy, we have therefore to regard not a single great drought, but a succession of droughts. Hence we cannot fix the time at which the discourse was composed, since we have no historical notices as to the particular times at which God was then punishing His people by withdrawing the rain.

Jer 14:2-6 Description of the distress arising from the drought. - Jer 14:2. Judah mourneth, and the gates thereof languish, like mourning on the ground, and the cry of Jerusalem goeth up. Jer 14:3. Their nobles send their mean ones for water: they come to the wells, find no water, return with empty pitchers, are ashamed and confounded and cover their head. Jer 14:4. For the ground, which is confounded, because no rain is fallen upon the earth, the husbandmen are ashamed, cover their head. Jer 14:5. Yea, the hind also in the field, she beareth and forsaketh it, because there is no grass. Jer 14:6. And the wild asses stand on the bare-topped heights, gasp for air like the jackals; their eyes fail because there is no herb."

The country and the city, the distinguished and the mean, the field and the husbandmen, are thrown into deep mourning, and the beasts of the field pine away because neither grass nor herb grows. This description gives a touching picture of the distress into which the land and its inhabitants have fallen for lack of rain. Judah is the kingdom or the country with its inhabitants; the gates as used poetically for the cities with the citizens. Not mankind only, but the land itself mourns and pines away, with all the creatures that live on it; cf. Jer 14:4, where the ground is said to be dismayed along with the tillers of it. The gates of the cities are mentioned as being the places where the citizens congregate. אמלל, fade away, pine, is strengthened by: are black, i.e., mourn, down to the earth; pregnant for: set themselves mourning on the ground. As frequently, Jerusalem is mentioned alongside of Judah as being its capital. Their cry of anguish rises up to heaven. This universal mourning is specialized from Jer 14:3 on. Their nobles, i.e., the distinguished men of Judah and Jerusalem, send their mean ones, i.e., their retainers or servants and maids, for water to the wells (גּבים, pits, 2Ki 3:16, here cisterns). The Chet. צעור, here and in Jer 48:4, is an unusual form for צעיר, Keri. Finding no water, they return, their vessels empty, i.e., with empty pitchers, ashamed of their disappointed hope. בּשׁוּ is strengthened by the synonym הכלמוּ. Covering the head is a token of deep grief turned inwards upon itself; cf. 2Sa 15:30; 2Sa 19:5. האדמה is the ground generally. חתּה is a relative clause: quae consternata est. "Because no rain," etc., literally as in 1Ki 17:7. - Even the beasts droop and perish. כּי is intensive: yea, even. The hind brings forth and forsakes, sc. the new-born offspring, because for want of grass she cannot sustain herself and her young. עזוב, infin. abs. set with emphasis for the temp. fin., as Gen 41:43; Exo 8:11, and often; cf. Gesen. §131, 4, a, Ew. §351, c. The hind was regarded by the ancients as tenderly caring for her young, cf. Boch. Hieroz. i. lib. 3, c. 17 (ii. p. 254, ed. Ros.) The wild asses upon the bleak mountain-tops, where these animals choose to dwell, gasp for air, because, by reason of the dreadful drought, it is not possible to get a breath of air even on the hills. Like the תּנּים, jackals, cf. Jer 9:10; Jer 10:22, etc. Vulg. has dracones, with the Aram. versions; and Hitz. and Graf are of opinion that the mention of jackals is not here in point, and that, since תּנּים does not mean dracones, the word stands here, as in Exo 29:3; Exo 32:2, for תּנּין, the monster inhabiting the water, a crocodile or some kind of whale that stretches its head out of the water to draw breath with gaping jaws. On this Näg. has well remarked: he cannot see why the gaping, panting jaws of the jackal should not serve as a figure in such a case as the present. Their eyes fail away - from exhaustion due to want of wear. עשׂב, bushes and under-shrubs, as distinguished from דּשׁא, green grass.

Jer 14:7-8 The prayer. - Jer 14:7. "If our iniquities testify against us, O Jahveh, deal Thou for Thy name’s sake, for many are our backslidings; against Thee have we sinned. Jer 14:8. Thou hope of Israel, his Saviour in time of need, why wilt Thou be as a stranger in the land, like a wayfarer that hath put up to tarry for a night? Jer 14:9. Why wilt Thou be as a man astonied, as a mighty man that cannot help, and yet Thou art in the midst of us, Jahveh, and Thy name is named upon us - O leave us not!"

The prophet utters this prayer in the name of his people (cf. Jer 14:11). It begins with confession of sore transgression. Thus the chastisement which has befallen them they have deserved as a just punishment; but the Lord is besought to help for His name’s sake, i.e., not: "for the sake of Thy honour, with which it is not consistent that contempt of Thy will should go unpunished" (Hitz.). This interpretation suits neither the idea of the name of God nor the context. The name of God is the manifestation of God’s being. From Moses’ time on, God, as Jahveh, has revealed Himself as the Redeemer and Saviour of the children of Israel, whom He had adopted to be His people, and as God, who is merciful and gracious, long-suffering, and of great goodness and faithfulness (Exo 34:6). As such He is besought to reveal Himself now that they confess their backsliding and sin, and seek His grace. Not for the sake of His honour in the eyes of the world, lest the heathen believe He has no power to help, as Graf holds, for all reference to the heathen nations is foreign to this connection; but He is entreated to help, not to belie the hope of His people, because Israel sets its hope in Him as Saviour in time of need (Jer 14:9). If by withholding rain He makes His land and people to pine, then He does not reveal Himself as the lord and owner of Judah, not as the God that dwells amidst His people; but He seems a stranger passing through the land, who sets up His tent there only to spend the night, who "feels no share in the weal and woe of the dwellers therein" (Hitz.). This is the meaning of the question in Jer 14:8. The ancient expositors take נטה elliptically, as in Gen 12:8 : that stretches out His tent to pass the night. Hitz., again, objects that the wayfarer does not drag a tent about with him, and, like Ew., takes this verb in the sense of swerve from the direct route, cf. 2Sa 2:19, 2Sa 2:21, etc. But the reason alleged is not tenable; since travellers did often carry their tents with them, and נטה, to turn oneself, is not used absolutely in the sig. to turn aside from the way, without the qualification: to the right or to the left. סוּר is in use for to turn aside to tarry, to turn in, Jer 15:5. We therefore abide by the old interpretation, since "swerve from the way" has here no suitable meaning.

Jer 14:9

The pleader makes further appeal to God’s almighty power. It is impossible that Jahveh can let Himself look like a man at his wit’s end or a nerveless warrior, as He would seem to be if He should not give help to His people in their present need. Since the time of A. Schultens the ἁπ. λεγ. נדהם is rendered, after the Arab. dahama, to make an unforeseen attack, by stupefactus, attonitus, one who, by reason of a sudden mischance, has lost his presence of mind and is helpless. This is in keeping with the next comparison, that with a warrior who has no strength to help. The passage closes with an appeal to the relation of grace which Jahveh sustains towards His people. ואתּה comes in adversatively: yet art Thou in our midst, i.e., present to Thy people. Thy name is named upon us, i.e., Thou hast revealed Thyself to us in Thy being as God of salvation; see on Jer 7:10. אל־תּנּחנוּ, lit., lay us not down, i.e., let us not sink.

Jer 14:10-18 The Lord’s answer. - Jer 14:10. "Thus saith Jahveh unto this people: Thus they loved to wander, their feet they kept not back; and Jahveh hath no pleasure in them, now will He remember their iniquities and visit their sins. Jer 14:11. And Jahveh hath said unto me: Pray not for this people for their good. Jer 14:12. When they fast, I hear not their cry; and when they bring burnt-offering and meat-offering, I have no pleasure in them; but by sword, and famine, and pestilence will I consume them. Jer 14:13. Then said I: Ah Lord Jahveh, behold, the prophets say to them, Ye shall see no sword, and famine shall not befall you, but assured peace give I in this place. Jer 14:14. And Jahveh said unto me: Lies do the prophets prophesy in my name: I have not sent them, nor commanded them, nor spoken to them; lying vision, and divination, and a thing of nought, and deceit of their heart they prophesy to you. Jer 14:15. Therefore thus saith Jahveh concerning the prophets that prophesy in my name, when I have not sent them, who yet say, Sword and famine shall not be in this land: By sword and famine shall these prophets perish. Jer 14:16. And the people to whom they prophesy shall lie cast out upon the streets of Jerusalem, by reason of the famine and of the sword, and none will bury them, them and their wives, their sons and their daughters; and I pour their wickedness upon them. Jer 14:17. And thou shalt say to them this word: Let mine eyes run down with tears day and night and let them not cease; for with a great breach is broken the virgin-daughter of my people, with a very grievous blow. Jer 14:18. If I go forth into the field, behold the slain with the sword; and if I come into the city, behold them that pine with famine; for prophet and priest pass into a land and know it not."

To the prophet’s prayer the Lord answers in the first place, Jer 14:10, by pointing to the backsliding of the people, for which He is now punishing them. In the "thus they love," etc., lies a backward reference to what precedes. The reference is certainly not to the vain going for water (Jer 14:3), as Chr. B. Mich. and R. Salomo Haccohen thought it was; nor is it to the description of the animals afflicted by thirst, Jer 14:5 and Jer 14:6, in which Näg. finds a description of the passionate, unbridled lust after idolatry, the real and final cause of the ruin that has befallen Israel. Where could be the likeness between the wild ass’s panting for breath and the wandering of the Jews? That to which the "thus" refers must be sought for in the body of the prayer to which Jahveh makes answer, as Ros. rightly saw. Not by any means in the fact that in Jer 14:9 the Jews prided themselves on being the people of God and yet went after false gods, so that God answered: ita amant vacillare, as good as to say:ita instabiles illos esse, ut nunc ab ipso, nunc ab aliis auxilium quaerant (Ros.); for נוּע cannot here mean the waving and swaying of reeds, but only the wandering after other gods, cf. Jer 2:23, Jer 2:31. This is shown by the addition: they kept not back their feet, cf. with Jer 2:25, where in the same reference the withholding of the feet is enjoined. Graf is right in referring huts to the preceding prayer: "Thus, in the same degree as Jahveh has estranged Himself from His people (cf. Jer 14:8 and Jer 14:9), have they estranged themselves from their God." They loved to wander after strange gods, and so have brought on themselves God’s displeasure. Therefore punishment comes on them. The second clause of the verse is a reminiscence of Hos 8:13. - After mentioning the reason why He punishes Judah, the Lord in Jer 14:11. rejects the prayer of the prophet, because He will not hear the people’s cry to Him. Neither by means of fasts nor sacrifice will they secure God’s pleasure. The prophet’s prayer implies that the people will humble themselves and turn to the Lord. Hence God explains His rejection of the prayer by saying that He will give no heed to the people’s fasting and sacrifices. The reason of this appears from the context - namely, because they turn to Him only in their need, while their heart still cleaves to the idols, so that their prayers are but lip-service, and their sacrifices a soulless formality. The suffix in רצם refers not to the sacrifices, but, like that in רנּתם, to the Jews who, by bringing sacrifices, seek to win God’s love. כּי, but, introducing the antithesis to "have no pleasure in them." The sword in battle, famine, and pestilence, at the siege of the cities, are the three means by which God designs to destroy the backsliding people; cf. Lev 26:25.

In spite of the rejection of his prayer, the prophet endeavours yet again to entreat God’s favour for the people, laying stress, Jer 14:13, on the fact that they had been deceived and confirmed in their infatuation by the delusive forecastings of the false prophets who promised peace. Peace of truth, i.e., peace that rests on God’s faithfulness, and so: assured peace will I give you. Thus spoke these prophets in the name of Jahveh; cf. on this Jer 4:10; Jer 5:12. Hitz. and Graf propose to change שׁלום אמת into שׁלום ואמת, acc. to Jer 33:6 and Isa 39:8, because the lxx have ἀλήθειαν καὶ εἰρήνην. But none of the passages cited furnishes sufficient ground for this. In Jer 33:6 the lxx have rendered εἰρήνην καὶ πίστιν, in Isa 39:8, εἰρήνη καὶ δικαιοσύνη; giving thereby a clear proof that we cannot draw from their rendering any certain inferences as to the precise words of the original text. Nor do the parallels prove anything, since in them the expression often varies in detail. But there can be no doubt that in the mouth of the pseudo-prophets "assured peace" is more natural than "peace and truth." But the Lord does not allow this excuse. He has not sent the prophets that so prophesy: they prophesy lying vision, divination, falsehood, and deceit, and shall themselves be destroyed by sword and famine. The cumulation of the words, "lying vision," etc., shows God’s wrath and indignation at the wicked practices of these men. Graf wants to delete ו before אליל, and to couple אליל with קסם, so as to make one idea: prophecy of nought. For this he can allege none other than the erroneous reason that קסם, taken by itself, does not sufficiently correspond to "lying vision," inasmuch as, he says, it has not always a bad sense attached to it; whereas the fact is that it is nowhere used for genuine prophecy. The Chet. אלוּל and תּרמוּת are unusual formations, for which the usual forms are substituted in the Keri. Deceit of their heart is not self-deceit, but deceit which their heart has devised; cf. Jer 23:26. But the people to whom these prophets prophesied are to perish by sword and famine, and to lie unburied in the streets of Jerusalem; cf. Jer 8:2; Jer 16:4. They are not therefore held excused because false prophets told them lies, for they have given credit to these lies, lies that flattered their sinful passions, and have not been willing to hear or take to heart the word of the true prophets, who preached repentance and return to God.The Berleburg Bible says: "They wish to have such teachers, and even to bring it about that there shall be so many deceiving workers, because they can hardly even endure or listen to the upright ones. That is the reason why it is to go no better with them than we see it is." Calvin too has suggested the doubt: posset tamen videri parum humaniter agere Deus, quod tam duras paenas infligit miseris hominibus, qui aliunde decepti sunt, and has then given the true solution:certum est, nisi ultro mundus appeteret mendacia, non tantam fore efficaciam diaboli ad fallendum. Quod igitur ita rapiuntur homines ad imposturas, hoc fit eorum culpa, quoniam magis propensi sunt ad vanitatem, quam ut se Deo et verbo ejus subjiciant.

To Hitz. it seems surprising that, in describing the punishment which is to fall on seducers and seduced, there should not be severer judgment, in words at least, levelled against the seducers as being those involved in the deeper guilt; whereas the very contrary is the case in the Hebrew text. Hitz. further proposes to get rid of this discrepancy by conjectures founded on the lxx, yet without clearly informing us how we are to read. But the difficulty solves itself as soon as we pay attention to the connection. The portion of the discourse before us deals with the judgment which is to burst on the godless people, in the course of which those who had seduced the people are only casually mentioned. For the purpose in hand, it was sufficient to say briefly of the seducers that they too should perish by sword and famine who affirmed that these punishments should not befall the people, whereas it was necessary to set before the people the terrors of this judgment in all their horror, in order not to fail of effect. With the reckoning of the various classes of persons: they, their wives, etc., cf. the account of their participation in idolatry, Jer 7:18. Hitz. rightly paraphrases ושׁפכתּי: and in this wise will I pour out. רעתם, not: the calamity destined for them, but: their wickedness which falls on them with its consequences, cf. Jer 2:19, Hos 9:15, for propheta videtur causam reddere, cur Deus horribile illud judicium exequi statuerit contra Judaeos, nempe quoniam digni erant tali mercede (Calv.).

Jer 14:19

Renewed supplication and repeated rejection of the same. - Jer 14:19. "Hast thou then really rejected Judah? or doth thy soul loathe Zion? Why hast Thou smitten us, so that there is no healing for us? We look for peace, and there is no good; for the time of healing, and behold terror! Jer 14:20. We know, Jahveh, our wickedness, the iniquity of our fathers, for we have sinned against Thee. Jer 14:21. Abhor not, for Thy name’s sake; disgrace not the throne of Thy glory; remember, break not Thy covenant with us! Jer 14:22. Are there among the vain gods of the Gentiles givers of rain, or will the heavens give showers? Art not Thou (He), Jahveh our God? and we hope in Thee, for Thou hast made all these.""And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. Jer 15:2 . And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jer 15:3 . And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jer 15:4 . And I give them up to be abused to all kingdoms of the earth, for Manasseh’s sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jer 15:5 . For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jer 15:6 . Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jer 15:7 . And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jer 15:8 . More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jer 15:9 . She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh."

The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity (Jer 15:17 and Jer 15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion (Jer 15:19), and to set forth the reasons which made this seem impossible (Jer 15:20 -22). In the question, Jer 15:19, the emphasis lies on the מאסתּ, strengthened as it is by the inf. abs.: hast Thou utterly or really rejected? The form of the question is the same as that in Jer 2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev 26:41., Deu 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer 2:5., Jer 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jer 15:21 : Abhor not, sc. thy people, for Thy name’s sake, lest Thou appear powerless to help in the eyes of the nations; see on Jer 15:7 and on Num 14:16. נבּל, lit., to treat as fools, see on Deu 32:15, here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, Exo 25:22, etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Lev 26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen (הבלים, see Jer 8:19) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתּה הוּא, Thou art (הוּא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it, after Isa 37:16; still less is it, with Calv.: the punishment inflicted on us; but, as אלּה demands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura, Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in Jer 15:2-5.

Lamentation Caused by a Great Drought; Prayer for Mercy; Pleading with God. (b. c.  606.)

1 The word of the Lord that came to Jeremiah concerning the dearth. 2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. 3 And 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. 4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. 5 Yea, the hind also calved in the field, and forsook it, because there was no grass. 6 And 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. 7 O 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. 8 O 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? 9 Why 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.

The first verse is the title of the whole chapter: it does indeed all concern the dearth, but much of it consists of the prophet's prayers concerning it; yet these are not unfitly said to be, The word of the Lord which came to him concerning it, for every acceptable prayer is that which God puts into our hearts; nothing is our word that comes to him but what is first his word that comes from him. In these verses we have,

I. The language of nature lamenting the calamity. When the heavens were as brass, and distilled no dews, the earth was as iron, and produced no fruits; and then the grief and confusion were universal. 1. The people of the land were all in tears. Destroy their vines and their fig-trees and you cause all their mirth to cease, Hos. ii. 11, 12. All their joy fails with the joy of harvest, with that of their corn and wine. Judah mourns (v. 2), not for the sin, but for the trouble—for the withholding of the rain, not for the withdrawing of God's favour. The gates thereof, all that go in and out at their gates, languish, look pale, and grow feeble, for want of the necessary supports of life and for fear of the further fatal consequences of this judgment. The gates, through which supplies of corn formerly used to be brought into their cities, now look melancholy, when, instead of that, the inhabitants are departing through them to seek for bread in other countries. Even those that sit in the gates languish; they are black unto the ground, they go in black as mourners and sit on the ground, as the poor beggars at the gates are black in the face for want of food, blacker than a coal, Lam. iv. 8. Famine is represented by a black horse, Rev. vi. 5. They fall to the ground through weakness, not being able to go along the streets. The cry of Jerusalem has gone up; that is, of the citizens (for the city is served by the field), or of people from all parts of the country met at Jerusalem to pray for rain; so some. But I fear it was rather the cry of their trouble, and the cry of their prayer. 2. The great men of the land felt from this judgment (v. 3): The nobles sent their little ones to the water, perhaps their own children, having been forced to part with their servants because they had not wherewithal to keep them, and being willing to train up their children, when they were little, to labour, especially in a case of necessity, as this was. We find Ahab and Obadiah, the king and the lord chamberlain of his household, in their own persons, seeking for water in such a time of distress as this was, 1 Kings xviii. 5, 6. Or, rather, their meaner ones, their servants and inferior officers; these they sent to seek for water, which there is no living without; but there was none to be found: They returned with their vessels empty; the springs were dried up when there was no rain to feed them; and then they (their masters that sent them) were ashamed and confounded at the disappointment. They would not be ashamed of their sins, nor confounded at the sense of them, but were unhumbled under the reproofs of the word, thinking their wealth and dignity set them above repentance; but God took a course to make them ashamed of that which they were so proud of, when they found that even on this side hell their nobility would not purchase them a drop of water to cool their tongue. Let our reading the account of this calamity make us thankful for the mercy of water, that we may not by the feeling of the calamity be taught to value it. What is most needful is most plentiful. 3. The husbandmen felt most sensibly and immediately from it (v. 4): The ploughmen were ashamed, for the ground was so parched and hard that it would not admit the plough even when it was so chapt and cleft that it seemed as if it did not need the plough. They were ashamed to be idle, for there was nothing to be done, and therefore nothing to be expected. The sluggard, that will not plough by reason of cold, is not ashamed of his own folly; but the diligent husbandman, that cannot plough by reason of heat, is ashamed of his own affliction. See what an immediate dependence husbandmen have upon the divine Providence, which therefore they should always have an eye to, for they cannot plough nor sow in hope unless God water their furrows, Ps. lxv. 10. 4. The case even of the wild beasts was very pitiable, v. 5, 6. Man's sin brings those judgments upon the earth which make even the inferior creatures groan: and the prophet takes notice of this as a plea with God for mercy. Judah and Jerusalem have sinned, but the hinds and the wild asses, what have they done? The hinds are pleasant creatures, lovely and loving, and particularly tender of their young; and yet such is the extremity of the case that, contrary to the instinct of their nature, they leave their young, even when they are newly calved and most need them, to seek for grass elsewhere; and, if they can find none, they abandon them, because not able to suckle them. It grieved not the hind so much that she had no grass herself as that she had none for her young, which will shame those who spend that upon their lusts which they should preserve for their families. The hind, when she has brought forth her young, is said to have cast forth her sorrows (Job xxxix. 3), and yet she continues her cares; but, as it follows there, she soon sees the good effect of them, for her young ones in a little while grow up, and trouble her no more, v. 4. But here the great trouble of all is that she has nothing for them. Nay, one would be sorry even for the wild asses (though they are creatures that none have any great affection for); for, though the barren land is made their dwelling at the best (Job xxxix. 5, 6), yet even that is now made too hot for them, so hot that they cannot breathe in it, but they get to the highest places they can reach, where the air is coolest, and snuff up the wind like dragons, like those creatures which, being very hot, are continually panting for breath. Their eyes fail, and so does their strength, because there is no grass to support them. The tame ass, that serves her owner, is welcome to his crib (Isa. i. 3) and has her keeping for her labour, when the wild ass, that scorns the crying of the driver, is forced to live upon air, and is well enough served for not serving. He that will not labour, let him not eat.

II. Here is the language of grace, lamenting the iniquity, and complaining to God of the calamity. The people are not forward to pray, but the prophet here prays for them, and so excites them to pray for themselves, and puts words into their mouths, which they may make use of, in hopes to speed, v. 7-9. In this prayer, 1. Sin is humbly confessed. When we come to pray for the preventing or removing of any judgment we must always acknowledge that our iniquities testify against us. Our sins are witnesses against us, and true penitents see them to be such. They testify, for they are plain and evident; we cannot deny the charge. They testify against us, for our conviction, which tends to our present shame and confusion, and our future condemnation. They disprove and overthrow all our pleas for ourselves; and so not only accuse us, but answer against us. If we boast of our own excellencies, and trust to our own righteousness, our iniquities testify against us, and prove us perverse. If we quarrel with God as dealing unjustly or unkindly with us in afflicting us, our iniquities testify against us that we do him wrong; "for our backslidings are many and our revolts are great, whereby we have sinned against thee—too numerous to be concealed, for they are many, too heinous to be excused, for they are against thee." 2. Mercy is earnestly begged: "Though our iniquities testify against us, and against the granting of the favour which the necessity of our case calls for, yet do thou it." They do not say particularly what they would have done; but, as becomes penitents and beggars, they refer the matter to God: "Do with us as thou thinkest fit," Judg. x. 15. Not, Do thou it in this way or at this time, but "Do thou it for thy name's sake; do that which will be most for the glory of thy name." Note, Our best pleas in prayer are those that are fetched from the glory of God's own name. "Lord, do it, that thy mercy may be magnified, thy promise fulfilled, and thy interest in the world kept up; we have nothing to plead in ourselves, but every thing in thee." There is another petition in this prayer, and it is a very modest one (v. 9): "Leave us not, withdraw not thy favour and presence." Note, We should dread and deprecate God's departure from us more than the removal of any or all our creature-comforts. 3. Their relation to God, their interest in him, and their expectations from him grounded thereupon, are most pathetically pleaded with him, v. 8, 9. (1.) They look upon him as one they have reason to think should deliver them when they are in distress, yea, though their iniquities testify against them; for in him mercy has often rejoiced against judgment. The prophet, like Moses of old, is willing to make the best he can of the case of his people, and therefore, though he must own that they have sinned many a great sin (Exod. xxxii. 31), yet he pleads, Thou art the hope of Israel. God has encouraged his people to hope in him; in calling himself so often the God of Israel, the rock of Israel, and the Holy One of Israel, he has made himself the hope of Israel. He has given Israel his word to hope in, and caused them to hope in it; and there are those yet in Israel that make God alone their hope, and expect he will be their Saviour in time of trouble, and they look not for salvation in any other; "Thou hast many a time been such, in the time of their extremity." Note, Since God is his people's all-sufficient Saviour, they ought to hope in him in their greatest straits; and, since he is their only Saviour, they ought to hope in him alone. They plead likewise, "Thou art in the midst of us; we have the special tokens of thy presence with us, thy temple, thy ark, thy oracles, and we are called by the name, the Israel of God; and therefore we have reason to hope thou wilt not leave us; we are thine, save us. Thy name is called upon us, and therefore what evils we are under reflect dishonour upon thee, as if thou wert not able to relieve thy own." The prophet had often told the people that their profession of religion would not protect them from the judgments of God; yet here he pleads it with God, as Moses, Exod. xxxii. 11. Even this may go far as to temporal punishments with a God of mercy. Valeat quantum valere potest—Let the plea avail as far as is proper. (2.) It therefore grieves them to think that he does not appear for their deliverance; and, though they do not charge it upon him as unrighteous, they humbly plead it with him why he should be gracious, for the glory of his own name. For otherwise he will seem, [1.] Unconcerned for his own people: What will the Egyptians say? they will say, "Israel's hope and Saviour does not mind them; he has become as a stranger in the land, that does not at all interest himself in its interests; his temple, which he called his rest for ever, is no more so, but he is in it as a wayfaring man, that turns aside to tarry but for a night in an inn, which he never enquires into the affairs of, nor is in any care about." Though God never is, yet he sometimes seems to be, as if he cared not what became of his church: Christ slept when his disciples were in storm. [2.] Incapable of giving them any relief. The enemies once said, Because the Lord was not able to bring his people to Canaan, he let them perish in the wilderness (Num. xiv. 16); so now they will say, "Either his wisdom or his power fails him; either he is as a man astonished (who, though he has the reason of a man, yet, being astonished, is quite at a loss and at his wits' end) or as a mighty man who is overpowered by such as are more mighty, and therefore cannot save; though mighty, yet a man, and therefore having his power limited." Either of these would be a most insufferable reproach to the divine perfections; and therefore, why has the God that we are sure is in the midst of us become as a stranger? Why does the almighty God seem as if he were no more than a mighty man, who, when he is astonished, though he would, yet cannot save? It becomes us in prayer to show ourselves concerned more for God's glory than for our own comfort. Lord, what wilt thou do unto thy great name?

Divine Threatenings. (b. c. 606.)

10 Thus 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. 11 Then said the Lord unto me, Pray not for this people for their good. 12 When 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. 13 Then 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. 14 Then 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. 15 Therefore 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. 16 And 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.

The dispute between God and his prophet, in this chapter, seems to be like that between the owner and the dresser of the vineyard concerning the barren fig-tree, Luke xiii. 7. The justice of the owner condemns it to be cut down; the clemency of the dresser intercedes for a reprieve. Jeremiah had been earnest with God, in prayer, to return in mercy to this people. Now here,

I. God overrules the plea which he had offered in their favour, and shows him that it would not hold. In answer to it thus he says concerning this people, v. 10. He does not say, concerning my people, for he disowns them, because they had broken covenant with him. It is true they were called by his name, and had the tokens of his presence among them; but they had sinned, and provoked God to withdraw. This the prophet had owned, and had hoped to obtain mercy for them, notwithstanding this, through intercession and sacrifice; therefore God here tells him, 1. That they were not duly qualified for a pardon. The prophet had owned that their backslidings were many; and, though they were so, yet there was hope for them if they returned. But this people show no disposition at all to return; they have wandered, and they have loved to wander; their backslidings have been their choice and their pleasure, which should have been their shame and pain, and therefore they will be their ruin. They cannot expect God should take up his rest with them when they take such delight in going astray from him after their idols. It is not through necessity or inadvertency that they wander, but they love to wander. Sinners are wanderers from God; their wanderings forfeit God's favour, but it is their loving to wander that quite cuts them off from it. They were told what their wanderings would come to that one sin would hurry them on to another, and all to ruin; and yet they have not taken warning and refrained their feet. So far were they from returning to their God that neither his prophets nor his judgments could prevail upon them to give themselves the least check in a sinful pursuit. This is that for which God is now reckoning with them. When he denies them rain from heaven he is remembering their iniquity and visiting their sin; that is it for which their fruitful land is thus turned into barrenness. 2. That they had no reason to expect that the God they had rejected should accept them; no, not though they betook themselves to fasting and prayer and put themselves to the expense of burnt-offerings and sacrifice: The Lord doth not accept them, v. 10. He takes no pleasure in them (so the word is); for what pleasure can the holy God take in those that take pleasure in his rivals, in any service, in any society, rather than his? "When they fast (v. 12), which is a proper expression of repentance and reformation,—when they offer a burnt offering and an oblation, which was designed to be an expression of faith in a Mediator,—though their prayers be thus enforced, and offered up in those vehicles that used to be acceptable, yet, because they do not proceed from humble, penitent, and renewed hearts, but still they love to wander, therefore I will not hear their cry, be it ever so loud; nor will I accept them, neither their persons nor their performances." It had been long since declared, The sacrifice of the wicked is an abomination to the Lord; and those only are accepted that do well, Gen. iv. 7. 3. That they had forfeited all benefit by the prophet's prayers for them because they had not regarded his preaching to them. This is the meaning of that repeated prohibition given to the prophet (v. 11): Pray not thou for this people for their good, as before, ch. vii. 15; xi. 14. This did not forbid him thus to express his good-will to them (Moses continued to intercede for Israel after God had said, Let me alone, Exod. xxxii. 10), but it forbade them to expect any good effect from it as long as they turned away their ear from hearing the law. Thus was the doom of the impenitent ratified, as that of Saul's rejection was by that word to Samuel, When wilt thou cease to mourn for Saul? It therefore follows (v. 12), I will consume them, not only by this famine, but by the further sore judgments of sword and pestilence; for God has many arrows in his quiver, and those that will not be convinced and reclaimed by one shall be consumed by another.

II. The prophet offers another plea in excuse for the people's obstinacy, and it is but an excuse, but he was willing to say whatever their case would bear; it is this, That the prophets, who pretended a commission from heaven, imposed upon them, and flattered them with assurances of peace though they went on in their sinful way, v. 13. He speaks of it with lamentation: "Ah! Lord God, the poor people seem willing to take notice of what comes in thy name, and there are those who in thy name tell them that they shall not see the sword nor famine; and they say it as from thee, with all the gravity and confidence of prophets: I will continue you in this place, and will give you assured peace here, peace of truth. I tell them the contrary; but I am one against many, and every one is apt to credit that which makes for them; therefore, Lord, pity and spare them, for their leaders cause them to err." This excuse would have been of some weight if they had not had warning given them, before, of false prophets, and rules by which to distinguish them; so that if they were deceived it was entirely their own fault. But this teaches us, as far as we can with truth, to make the best of bad, and judge as charitably of others as their case will bear.

III. God not only overrules this plea, but condemns both the blind leaders and the blind followers to fall together into the ditch. 1. God disowns the flatteries (v. 14): They prophesy lies in my name. They had no commission from God to prophesy at all: I neither sent them, nor commanded them, nor spoke unto them. They never were employed to go on any errand at all from God; he never made himself known to them, much less by them to the people; never any word of the Lord came to them, no call, no warrant, no instruction, much less did he send them on this errand, to rock them asleep in security. No; men may flatter themselves, and Satan may flatter them, but God never does. It is a false vision, and a thing of nought. Note, What is false and groundless is vain and worthless. The vision that is not true, be it ever so pleasing, is good for nothing; it is the deceit of their heart, a spider's web spun out of their own bowels, and in it they think to shelter themselves, but it will be swept away in a moment and prove a great cheat. Those that oppose their own thoughts of God's word (God indeed says so, but they think otherwise) walk in the deceit of their heart, and it will be their ruin. 2. He passes sentence upon the flatterers, v. 15. As for the prophets, who put this abuse upon the people by telling them they shall have peace, and this affront upon God by telling them so in God's name, let them know that they shall have no peace themselves. They shall fall first by those very judgments which they have flattered others with the hopes of an exemption from. They undertook to warrant people that sword and famine should not be in the land; but it shall soon appear how little their warrants are good for, when they themselves shall be cut off by sword and famine. How should they secure others or foretel peace to them when they cannot secure themselves, nor have such a foresight of their own calamities as to get out of the way of them? Note, The sorest punishment await those who promise sinners impunity in their sinful ways. 3. He lays the flattered under the same doom: The people to whom they prophesy lies, and who willingly suffer themselves to be thus imposed upon, shall die by sword and famine, v. 16. Note, The unbelief of the deceived, with all the falsehood of the deceivers, shall not make the divine threatenings of no effect; sword and famine will come, whatever they say to the contrary; and those will be least safe that are most secure. Impenitent sinners will not escape the damnation of hell by saying that they can never believe there is such a thing, but will feel what they will not fear. It is threatened that this people shall not only fall by sword and famine, but that they shall be as it were hanged up in chains, as monuments of that divine justice which they set at defiance; their bodies shall be cast out, even in the streets of Jerusalem, which of all places, one would think, should be kept clear from such nuisances: there they shall lie unburied; their nearest relations, who should do them that last office of love, being so poor that they cannot afford it, or so weakened with hunger that they are not able to attend it, or so overwhelmed with grief that they have no heart to it, or so destitute of natural affection that they will not pay them so much respect. Thus will God pour their wickedness upon them, that is, the punishment of their wickedness; the full vials of God's wrath shall be poured upon them, to which they have made themselves obnoxious. Note, When sinners are overwhelmed with trouble they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and of the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.

The Prophet's Intercession. (b. c. 606.)

17 Therefore 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. 18 If 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. 19 Hast thou utterly rejected Judah? hath thy soul loathed 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! 20 We acknowledge, O Lord , our wickedness, and the iniquity of our fathers: for we have sinned against thee. 21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 22 Are 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.

The present deplorable state of Judah and Jerusalem is here made the matter of the prophet's lamentation (v. 17, 18) and the occasion of his prayer and intercession for them (v. 19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (v. 17), Thus shalt thou say unto them (or concerning them, or in their hearing), refer to the intercession, as well as to the lamentation, and then it amounts to a revocation of the directions given to the prophet not to pray for them, v. 11. However, it is plain, by the prayers we find in these verses, that the prophet did not understand it as a prohibition, but only as a discouragement, like that 1 John v. 16, I do not say he shall pray for that. Here,

I. The prophet stands weeping over the ruins of his country; God directs him to do so, that, showing himself affected, he might, if possible, affect them with the foresight of the calamities that were coming upon them. Jeremiah must say it not only to himself, but to them too: Let my eyes run down with tears, v. 17. Thus he must signify to them that he certainly foresaw the sword coming, and another sort of famine, more grievous even than this which they were now groaning under; this was in the country for want of rain, that would be in the city through the straitness of the siege. The prophet speaks as if he already saw the miseries attending the descent which the Chaldeans made upon them: The virgin daughter of my people, that is as dear to me as a daughter to her father, is broken with a great breach, with a very grievous blow, much greater and more grievous than any she has yet sustained; for (v. 18) in the field multitudes lie dead that were slain by the sword, and in the city multitudes lie dying for want of food. Doleful spectacles! "The prophets and the priests, the false prophets that flattered them with their lies and the wicked priests that persecuted the true prophets, are now expelled their country, and go about either as prisoners and captives, whithersoever their conquerors lead them, or as fugitives and vagabonds, wherever they can find shelter and relief, in a land that they know not." Some understand this of the true prophets, Ezekiel and Daniel, that were carried to Babylon with the rest. The prophet's eyes must run down with tears day and night, in prospect of this, that the people might be convinced, not only that this woeful day would infallibly come, and would be a very woeful day indeed, but that he was far from desiring it, and would as gladly have brought them messages of peace as their false prophets, if he might have had warrant from heaven to do it. Note, Because God, though he inflicts death on sinners, yet delights not in it, it becomes his ministers, though in his name they pronounce the death of sinners, yet sadly to lament it.

II. He stands up to make intercession for them; for who knows but God will yet return and repent? While there is life there is hope, and room for prayer. And, though there were many among them who neither prayed themselves nor valued the prophet's prayers, yet there were some who were better affected, would join with him in his devotions, and set the seal of their Amen to them.

1. He humbly expostulates with God concerning the present deplorableness of their case, v. 19. It was very sad, for, (1.) Their expectations from their God failed them; they thought he had avouched Judah to be his, but now, it seems, he has utterly rejected it, and cast it off, will not own any relation to it nor concern for it. They thought Zion was the beloved of his soul, was his rest for ever; but now his soul even loathes Zion, loathes even the services there performed, for the sake of the sins there committed. (2.) Then no marvel that all their other expectations failed them: They were smitten, and their wounds were multiplied, but there was no healing for them; they looked for peace, because after a storm there usually comes a calm and fair weather, after a long fit of wet; but there was no good, things went still worse and worse. They looked for a healing time, but could not gain so much as a breathing time. "Behold, trouble at the door, by which we hoped peace would enter. And is it so then? Hast thou indeed rejected Judah? Justly thou mightest. Hath thy soul loathed Zion? We deserve it should. But wilt thou not at length in wrath remember mercy?"

2. He makes a penitent confession of sin, speaking that language which they all should have spoken, though but few did (v. 20): "We acknowledge our wickedness, the abounding wickedness of our land and the iniquity of our fathers, which we have imitated, and therefore justly smart for. We know, we acknowledge, that we have sinned against thee, and therefore thou art just in all that is brought upon us; but, because we confess our sins, we hope to find thee faithful and just in forgiving our sins."

3. He deprecates God's displeasure, and by faith appeals to his honour and promise, v. 21. His petition is, "Do not abhor us; though thou afflict us, do not abhor us; though thy hand by turned against us, let not thy heart be so, nor let thy mind be alienated from us." They own God might justly abhor them, they had rendered themselves odious in his eyes; yet, when they pray, Do not abhor us, they mean, "Receive us into favour again. Let not thy soul loathe Zion, v. 19. Let not our incense be an abomination." They appeal, (1.) To the honour of God, the honour of his scriptures, by which he has made himself known—his word, which he has magnified above all his name: "Do not abhor us, for thy name's sake, that the name of thine by which we are called and which we call upon." The honour of his sanctuary is pleaded: "Lord, do not abhor us, for that will disgrace the throne of thy glory" (the temple, which is called a glorious high throne from the beginning, ch. xvii. 12); let not that which has been the joy of the whole earth be made a hissing and an astonishment. We deserve to have disgrace put upon us, but let it not be so as to reflect upon thyself; let not the desolations of the temple give occasion to the heathen to reproach him that used to be worshipped there, as if he could not, or would not, protect it, or as if the gods of the Chaldeans had been too hard for him. Note, Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched thence and great supports to faith. We may be sure that God will not disgrace the throne of his glory on earth; nor will he eclipse the glory of his throne by one providence without soon making it shine forth, and more brightly than before, by another. God will be no loser in his honour at the long-run. (2.) To the promise of God; of this they are humbly bold to put him in mind: Remember thy covenant with us, and break not that covenant. Not that they had any distrust of his fidelity, or that they thought he needed to be put in mind of his promise to them, but what he had said he would plead with himself they take the liberty to plead with him. Then will I remember my covenant, Lev. xxvi. 42.

4. He professes a dependence upon God for the mercy of rain, which they were now in want of, v. 22. If they have forfeited their interest in him as their God in covenant, yet they will not let go their hold on him as the God of nature. (1.) They will never make application to the idols of the heathen, for that would be foolish and fruitless: Are there any among the vanities of the Gentiles that can cause rain? No; in a time of great drought in Israel, Baal, though all Israel presented their prayers to him in the days of Ahab, could not relieve them; it was that God only who answered by fire that could answer by water too. (2.) They will not terminate their regards in second causes, nor expect supply from nature only: Can the heavens give showers? No, not without orders from the God of heaven; for it is he that has the key of the clouds, that opens the bottles of heaven and waters the earth from his chambers. But, (3.) All their expectation therefore is from him and their confidence in him: "Art not thou he, O Lord our God! from whom we may expect succour and to whom we must apply? Art thou not he that causest rain and givest showers? For thou hast made all these things; thou gavest them being, and therefore thou givest them law and hast them all at thy command; thou madest that moisture in nature which is in a constant circulation to serve the intentions of Providence, and thou directest it, and makest what use thou pleasest of it; therefore we will wait upon thee, and upon thee only; we will ask of the Lord rain, Zech. x. 1. We will trust in him to give it to us in due time, and be willing to tarry his time; it is fit that we should, and it will not be in vain to do so." Note, The sovereignty of God should engage, and his all-sufficiency encourage, our attendance on him and our expectations from him at all times.

CHAP. XIV.

Ver. 1. THe Word of the Lord that came to Jeremiah concerning the dearth] De rebus retentionum, that is, concerning the drought or dearth by reſtraint of neceſſary raine and moiſture, unde frugum raritas, annon[illegible: 1 letter] caritas, fames, whereupon followed a famine: as there doth alſo a famine of the Word, where the divine influences are reſtrained. Junius rendreth it Super verbis cohibitionum, concerning the words of cohibitions; that is, ſaith he, concerning the prayers made by the Prophet and other good people, for the diverting of Gods judgements, publikely denounced.

Ver. 2. Judah mourneth] The Prophets pitiful complaint, bitterly bewailing the common calamity, and labouring thereby to bring them to a ſenſe of the true cauſe of it, their ſins. See 2 Sam. 21.1. with the Note.

And the cry of Jeruſalem is gone up] ſc. To heaven for removal of this judgement: Confer chap. 36.9. with ver. 12. of this Chapter.

Ver. 3. And their Nobles] Who would be ſure to have it, if it were to be had.

Sent their little ones] Their boyes as they uſe to call their menial ſervants of the younger ſort. See Mat. 14.2. with the Note.

To the waters] Such as were the waters of Siloe, which only fountain (ſaith Hierom) Jeruſalem maketh uſe of, ſo long as it laſteth.

To the pits] Or ciſterns, chap. 2.13.

They covered their heads] As cloſe mourners do ſtill.

Ver. 4. Becauſe the ground is chapt] As our hearts alſo are and will be, when the heaven doth not hear the earth; as Hoſ. 2.21. It hath been before obſerved, that in the uſe of the Ordinances if we open our ſhels (our ſouls) the heaven will drop the fruitful dew of grace to the making of pearles of good works, and ſolid vertue.

Plin. l. 8. cap. 32.Ver. 5. Yea the hind alſo calved in the field and forlook it] The loving Hind, Prov. 5.19. Alioqui ſtudioſa ſui partus, that is otherwiſe ſo exceeding chary and careful of her young.

Ver. 6. And the wild-aſſes] Sectores alias vagae libidinis in ſylvis, that uſually courſe up and down the woods, and can bear hunger and thirſt a long while together.

Plin. l. 10. cap. 72. Lib. de mirah. auſcult. Snuffed up the wind like Dragons] Quorum eſt vebementiſſima ſpiratio ac forbitio, who, in defect of water, can continue long by drawing in the ayr, as Ariſtotle likewiſe teſtifieth of the goates in Cephalonia, that they drink not for divers dayes together: but inſtead thereof, gape and ſuck in the freſh ayre.

Ver. 7. O Lord, though our iniquities teſtifie againſt us] Though our guilty conſciences bring in large rolles of inditement written againſt us within and without, and ſpred before Thee.

Do it for thy Names ſake] Heb. Do. A ſhort but pithy petition: ſo ver. 9. leave us not.

Ver. 8. O the hope of Iſrael, the Saviour thereof] In prayer, to pitch upon ſuch of Gods Attributes, as wherein we may ſee an anſwer, is an high point of heavenly wiſdom.

Why ſhouldeſt thou be as a ſtranger in the land] As a ſtranger at home, and as one that is loth to be too buſie in aliena republica, where he hath leaſt to do.

That turneth aſide] Into ſome (diverſorium) Inne.

Ver. 9. Why ſhouldest thou be as a man aſtoniſhed] That knows not which way to take: firſt he goes one way, and by and by he returns again. Tremellius rendreth it, ut vir fatiſcens, as one that fainteth, hath done his utmoſt, and can do no more.

Yet thou, O Lord, art in the midſt of us — leave us not] Extingui lucem nec patiare tuam. This was to ſtirre up himſelf to take hold of God.

Ver. 10. They have loved to wander] Therefore now they ſhall have enough of it: yet not wander ſo wide as to miſſe of hell, Pſal. 95.10, 11. what wonder that God ſeemed a ſtranger to them, who had ſo far eſtranged themſelves from him?

Ver. 11. Pray not for this people] See on chap. 7.16.

Ver. 12. When they faſt I will not hear their cry] At their faſts they were wont to pray earneſtly, and to make their voyces to be heard on high. Sed defuit aliquid intus: their hearts cryed not.

Ver. 13. Ah Lord God] The Vulgar Latine hath it, A, a, a, Vide diligentiſſimam interceſſionem. He ſeeketh ſomewhat to excuſe the people, by laying the blame upon their falſe Prophets. Like whereunto were thoſe Popiſh Prieſts in Gerſons time, who preached publikely to the people that whoſoever would come to hear a Maſſe, he ſhould not be ſtruck blind on that day, neither ſhould he dye a ſuddain death, nor want ſufficient ſuſtenance, &c.

But I will give you aſſured peace] Heb. Peace of truth. Thus, theſe deluders had learned to ſpeak the language of Gods true Prophets: of the high-ſoaring pretended ſpiritual language of Familiſts and ſome other Sectaries one ſaith well, That it is a great deal too high for this world, and a great deal too low for the world to come.

Ver. 14. The Prophets propheſie falſely in my name, &c.] Theſe are certain ſigns of Impoſtors in the Church, in all ages: againſt whom, now if ever, the Temple-doors had need be well guarded; and the Pulpit-doors have written on them [non-Latin text not transcribed] Let no unworthy wight preſume to come here.

Ver. 15. Yet they ſay] Heb. they are ſaying; this is all their ſong; though the preſent famine doth in part confute them: but the people were willing enough to be deceived; and were therefore worthily puniſhed. Being infatuated they were ſeduced: and being ſo ſeduced, they were juſtly judged, as Auſtin ſomewhere. The blind led the blind, and both fell into the ditch: though it befel the blind guides to lye nethermoſt.

Ver. 16. And the people to whom they prophecy ſhall be caſt out] They ſhall be no more excuſed by their having been deluded, then he that in his drink committeth adultery or murther, is excuſed by his drunkeneſſe. A drunkard, ſaith Ariſtotle, [non-Latin text not transcribed]. Ethic. l. 3. c. 5. deſerveth double puniſhment; firſt for his drunkenneſſe, and then for the ſin committed in, and by his drunkenneſſe: ſo here. See on ver. 15.

Ver. 17. Let mine eyes run down] This the Prophet did doubtleſſe in good earneſt: like as Samuel mourned for the rejection of Saul, and our Saviour wept over Jeruſalem.

And let them not ceaſe] Heb. be ſilent; for teares alſo have a voice, Pſal. 39.12. and doe oft prove very effectual Oratours.

Ver. 18. If I go forth into the field,] The Prophet here ſets forth the ſeige as preſent, though it was many years after: the more to affect the people.

Yea both the Prophet and the Prieſt goe about into a Land that they know not] Or, go about the land (ſc. begging their bread, or flying theſe miſeries) and men know them not, though men of ſuch rank and quality.

Ver. 19. Hast thou utterly rejected Judah?] So as that I may not put up one prayer more for them? I cannot hold whatever come of it; Let not my Lord be angry if I ſhoot this arrow alſo after the former.

Ver. 20. We acknowledge O Lord, our wickedneſſe] We, the better ſort of us do ſo: and ſo the Saints have ever done in their interdealings with God: falling low at his foot-ſtool for pardoning and prevailing mercy.

Ver. 21. Do not abhor us for thy Names ſake] This was to continue inſtant in prayer, Rom. 12.12. This was to pray on, and not faint, Luke 18.1. If thy ſuit be not honeſt, never begin it: and if it be, never leave it.

Do not diſgrace the throne of thy glory] The Temple and the Ark in it. [non-Latin text not transcribed]. Dion. Hailcar. l. 2. The Romans held the extinction of the Veſtal fire a ſigne of the deſtruction of their City, be the cauſe thereof what it will. We may well think the ſame of the loſſe of Gods Ordinances, which therefore we muſt deprecate, as here, with all our might: For as Bodin ſaid well of obtaining, ſo likewiſe for retaining Religion, Non diſputationibus ſed regationibus, &c. the buſineſſe will be the better effected by requeſts, then diſputes. Pray therefore for the peace of Jeruſalem, yea take no nay: Deus ipſe qui nullis contra ſe viribus ſuperari poteſt, pre[illegible: 1 letter]ibus vincitur, Hieron. The invincible God is overcome by the power of prayer: there is a kind of Omnipotency in it, ſaith Luther.

Remember, break not thy Covenant with us] Lo this is to be Gods faithful Remembrancer, Iſa. 62.6, 7. ſuggeſting unto him ſeaſonable Items.

Ver. 22. Are there among the vanities of the Gentiles] i. e. The Heathen Idols wickedly worſhipped by the Jews.

That can cauſe to rain?] Pluit, ningit: ſupple Deus. Theſe Imperſonals imply that the Ancient Romans looked upon Rain, Snow, &c. as Gods work. Sure it is that they come by a Divine decree, Job 28.26. Not Jupiter [non-Latin text not transcribed] (whatever the Poets fable) nor the Heavens themſelves, without the Divine concurrence, can give rain: but it is God Almighty who both prepareth it, Pſal. 147.8. and withholdeth it at his pleaſure, Amos 4.7. the ſecond cauſes do but ſerve the Divine Providence, in theſe common occurrents.

Therefore we will wait upon thee] For ſeaſonabl[illegible: 1 letter] ſhowers in this our great neceſſity: We will wait, or, if thou ſee fit, want of our will, ſo that thy will may be done: for that's beſt.

For thou haſt made all theſe things] Both the conſtellations, and rain or drought cauſed thereby.