22 Are there any among the vanities of the nations that can cause rain? or can the sky give showers? Aren't you he, Yahweh our God? therefore we will wait for you; for you have made all these things.
Yahweh is good to those who wait for him, to the soul that seeks him. It is good that a man should hope and quietly wait for the salvation of Yahweh.
Ask of Yahweh rain in the spring time, Yahweh who makes storm clouds, And he gives rain showers to everyone for the plants in the field. For the teraphim have spoken vanity, and the diviners have seen a lie; And they have told false dreams. They comfort in vain. Therefore they go their way like sheep. They are oppressed, because there is no shepherd.
"Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; who in the generations gone by allowed all the nations to walk in their own ways. Yet he didn't leave himself without witness, in that he did good and gave you{TR reads "us" instead of "you"} rains from the sky and fruitful seasons, filling our hearts with food and gladness."
For though the fig tree doesn't flourish, Nor fruit be in the vines; The labor of the olive fails, The fields yield no food; The flocks are cut off from the fold, And there is no herd in the stalls: Yet I will rejoice in Yahweh. I will be joyful in the God of my salvation! Yahweh, the Lord, is my strength. He makes my feet like deer's feet, And enables me to go in high places. For the music director, on my stringed instruments.
The smith [makes] an axe, and works in the coals, and fashions it with hammers, and works it with his strong arm: yes, he is hungry, and his strength fails; he drinks no water, and is faint. The carpenter stretches out a line; he marks it out with a pencil; he shapes it with planes, and he marks it out with the compasses, and shapes it after the figure of a man, according to the beauty of a man, to dwell in a house. He cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one among the trees of the forest: he plants a fir tree, and the rain nourishes it. Then shall it be for a man to burn; and he takes of it, and warms himself; yes, he kindles it, and bakes bread: yes, he makes a god, and worships it; he makes it an engraved image, and falls down to it. He burns part of it in the fire; with part of it he eats flesh; he roasts roast, and is satisfied; yes, he warms himself, and says, Aha, I am warm, I have seen the fire. The residue of it he makes a god, even his engraved image; he falls down to it and worships, and prays to it, and says, Deliver me; for you are my god. They don't know, neither do they consider: for he has shut their eyes, that they can't see; and their hearts, that they can't understand. None calls to mind, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yes, also I have baked bread on the coals of it; I have roasted flesh and eaten it: and shall I make the residue of it an abomination? shall I fall down to the stock of a tree? He feeds on ashes; a deceived heart has turned him aside; and he can't deliver his soul, nor say, Is there not a lie in my right hand?
> God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture? Remember your congregation, which you purchased of old, Which you have redeemed to be the tribe of your inheritance; Mount Zion, in which you have lived.
To cause it to rain on a land where no man is; On the wilderness, in which there is no man; To satisfy the waste and desolate ground, To cause the tender grass to spring forth? Does the rain have a father? Or who fathers the drops of dew?
When all the people saw it, they fell on their faces: and they said, Yahweh, he is God; Yahweh, he is God. and Elijah said to them, Take the prophets of Baal; don't let one of them escape. They took them; and Elijah brought them down to the brook Kishon, and killed them there. Elijah said to Ahab, Get you up, eat and drink; for there is the sound of abundance of rain. So Ahab went up to eat and to drink. Elijah went up to the top of Carmel; and he bowed himself down on the earth, and put his face between his knees. He said to his servant, Go up now, look toward the sea. He went up, and looked, and said, There is nothing. He said, Go again seven times. It happened at the seventh time, that he said, "Behold, a small cloud, like a man's hand, is rising out of the sea." He said, Go up, tell Ahab, Make ready [your chariot], and get you down, that the rain not stop you. It happened in a little while, that the sky grew black with clouds and wind, and there was a great rain. Ahab rode, and went to Jezreel:
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 14
Commentary on Jeremiah 14 Keil & Delitzsch Commentary
The Word Concerning the Droughts - Jeremiah 14-17
The distress arising from a lengthened drought (Jeremiah 14:2-6) gives the prophet occasion for urgent prayer on behalf of his people (Jeremiah 14:7-9 and Jeremiah 14:19-22); but the Lord rejects all intercession, and gives the people notice, for their apostasy from Him, of their coming destruction by sword, famine, and pestilence (Jeremiah 14:10-18 and Jeremiah 15:1-9). Next, the prophet complains of the persecution he has to endure, and is corrected by the Lord and comforted (Jeremiah 15:10-21). Then he has his course of conduct for the future prescribed to him, since Judah is, for its sins, to be cast forth into banishment, but is again to be restored (16:1-17:4). And the discourse concludes with general considerations upon the roots of the mischief, together with prayers for the prophet's safety, and statements as to the way by which judgment may be turned aside.
This prophetic word, though it had its origin in a special period of distress, does not contain any single discourse such as may have been delivered by Jeremiah before the people upon occasion of this calamity, but is, like the former sections, a summary of addresses and utterances concerning the corruption of the people, and the bitter experiences to which his office exposes the prophet. For these matters the special event above mentioned serves as a starting-point, inasmuch as the deep moral degradation of Judah, which must draw after it yet sorer judgments, is displayed in the relation assumed by the people to the judgment sent on them at that time. - The favourite attempts of recent commentators to dissect the passage into single portions, and to assign these to special points of time and to refer them to particular historical occurrences, have proved an entire failure, as Graf himself admits. The whole discourse moves in the same region of thought and adheres to the same aspect of affairs as the preceding ones, without suggesting special historical relations. And there is an advance made in the prophetic declaration, only in so far as here the whole substance of the discourse culminates in the thought that, because of Judah's being hardened in sin, the judgment of rejection can no in no way be turned aside, not even by the intercession of those whose prayers would have the greatest weight.
The Uselessness of Prayer on behalf of the People. - The title in Jeremiah 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 Jeremiah 46:1; Jeremiah 47:1; Jeremiah 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 , Psalms 9:10; Psalms 10:1, might mean harassments, troubles in general. But the description of a great drought, with which the prophecy begins, taken along with Jeremiah 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 (Leviticus 26:19.; Deuteronomy 11:17; Deuteronomy 28:23); and this chastisement has at various times been inflicted on the sinful people; cf. Jeremiah 3:3; Jeremiah 12:4; Jeremiah 23:10; Haggai 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.
Description of the distress arising from the drought. - Jeremiah 14:2. Judah mourneth, and the gates thereof languish, like mourning on the ground, and the cry of Jerusalem goeth up. Jeremiah 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. Jeremiah 14:4. For the ground, which is confounded, because no rain is fallen upon the earth, the husbandmen are ashamed, cover their head. Jeremiah 14:5. Yea, the hind also in the field, she beareth and forsaketh it, because there is no grass. Jeremiah 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."