1.
The word of the LORD that came to Jeremiah concerning the dearth.
1. Literally, "That which
was the word of Jehovah to Jeremiah concerning the dearth"
drought—literally, the
"withholdings," namely, of rain (Deuteronomy 11:17;
2 Chronicles 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 (2 Chronicles 7:13, Margin).
2.
Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.
2. gates—The place of
public concourse in each city looks sad, as being no longer
frequented (Isaiah 3:26; Isaiah 24:4).
black—that is, they
mourn (blackness being indicative of sorrow), (Isaiah 24:4).
unto the ground—bowing
towards it.
cry—of distress
(1 Samuel 5:12; Isaiah 24:11).
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. 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—
(2 Samuel 15:30). A sign of
humiliation and mourning.
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.
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.
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. 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.
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. do thou it—what we beg of
Thee; interpose to remove the drought. Jeremiah pleads in the name of
his nation (Psalms 109:21). So
"work for us," absolutely used (Psalms 109:21).
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 (Joshua 7:9;
Psalms 79:9; Psalms 106:8;
Isaiah 48:9; Ezekiel 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 Psalms 25:11.
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?
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." ().
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 (2 Chronicles 33:7; 2 Chronicles 33:8).
MAURER translates,
"spreadeth," namely, his tent.
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. astonied—like a "mighty
man," at other times able to help (), but now stunned by a sudden calamity so as to
disappoint the hopes drawn from him.
art in the midst of us—
(Exodus 29:45; Exodus 29:46;
Leviticus 26:11; Leviticus 26:12).
called by thy name—
(Daniel 9:18; Daniel 9:19)
as Thine own peculiar people (Daniel 9:19).
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. Jehovah's reply to the
prayer (Jeremiah 14:7-9;
Jeremiah 2:23-25).
Thus—So greatly.
loved— (Jeremiah 2:23-24).
not refrained . . . feet—They
did not obey God's command; "withhold thy foot" (Jeremiah 2:23-24), namely, from following after idols.
remember . . . iniquity—
(Hosea 8:13; Hosea 9:9).
Their sin is so great, God must punish them.
11.
Then said the LORD unto me, Pray not for this people for their good.
11. (Jeremiah 7:16;
Exodus 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: but I will consume them by the sword, and by the famine, and by the pestilence.
12. not hear—because their
prayers are hypocritical: their hearts are still idolatrous. God
never refuses to hear real prayer (Jeremiah 7:21;
Jeremiah 7:22; Proverbs 1:28;
Isaiah 1:15; Isaiah 58:3).
sword . . . famine . . .
pestilence—the three sorest judgments at once; any one of which
would be enough for their ruin (2 Samuel 24:12;
2 Samuel 24:13).
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. 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" ().
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. ().
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. (Jeremiah 5:12;
Jeremiah 5:13).
By sword and famine . . .
consumed—retribution in kind both to the false prophets and to
their hearers (Jeremiah 14:16).
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. none to bury— ().
pour their wickedness—that
is, the punishment incurred by their wickedness ().
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. (Jeremiah 9:1;
Lamentations 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),
(Isaiah 23:4).
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. go about—that is, shall
have to migrate into a land of exile. HORSLEY
translates, "go trafficking about the land (see , Margin; 2 Corinthians 4:2;
2 Peter 2:3), and take no knowledge"
(that is, pay no regard to the miseries before their eyes) (Isaiah 1:3;
Isaiah 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 (Isaiah 56:11;
Ezekiel 34:2; Ezekiel 34:3;
Micah 3:11).
19.
Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble!
19. The people plead with God,
Jeremiah being forbidden to do so.
no healing— ().
peace . . . no good—
(Jeremiah 8:15).
20.
We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.
20. ().
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. us—"the throne of Thy
glory" may be the object of "abhor not" ("reject
not"); or "Zion" ().
throne of thy
glory—Jerusalem, or, the temple, called God's
"footstool" and "habitation" (1 Chronicles 28:2;
Psalms 132:5).
thy covenant— (Psalms 106:45;
Daniel 9:19).
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.
22. vanities—idols ().
rain— (Zechariah 10:1;
Zechariah 10:2).
heavens—namely, of
themselves without God (Matthew 5:45;
Acts 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?