19 Hast Thou utterly rejected Judah? Zion hath Thy soul loathed? Wherefore hast Thou smitten us, And there is no healing to us? Looking for peace, and there is no good, And for a time of healing, and lo, terror.
For hast Thou utterly rejected us? Thou hast been wroth against us -- exceedingly?
Looking for peace -- and there is no good, For a time of healing, and lo, terror.
When good I expected, then cometh evil, And I wait for light, and darkness cometh.
for when they may say, Peace and surety, then sudden destruction doth stand by them, as the travail `doth' her who is with child, and they shall not escape;
Why hath my pain been perpetual? And my wound incurable? It hath refused to be healed, Thou art surely to me as a failing stream, Waters not stedfast.
Mine inheritance hath been to Me as a lion in a forest, She gave forth against Me with her voice, Therefore I have hated her.
God hath heard, and sheweth Himself wroth. And kicketh exceedingly against Israel.
Also Judah hath not kept the commands of Jehovah their God, and they walk in the statutes of Israel that they had made. And Jehovah kicketh against all the seed of Israel, and afflicteth them, and giveth them into the hand of spoilers, till that He hath cast them out of His presence,
I say, then, Did God cast away His people? let it not be! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin: God did not cast away His people whom He knew before; have ye not known -- in Elijah -- what the Writing saith? how he doth plead with God concerning Israel, saying, `Lord, Thy prophets they did kill, and Thy altars they dug down, and I was left alone, and they seek my life;' but what saith the divine answer to him? `I left to Myself seven thousand men, who did not bow a knee to Baal.' So then also in the present time a remnant according to the choice of grace there hath been; and if by grace, no more of works, otherwise the grace becometh no more grace; and if of works, it is no more grace, otherwise the work is no more work.
And I cut off the three shepherds in one month, and my soul is grieved with them, and also their soul hath abhorred me. And I say, `I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbour.'
What do I testify `to' thee, what do I liken to thee, O daughter of Jerusalem? What do I equal to thee, and I comfort thee, O virgin daughter of Zion? For great as a sea `is' thy breach, Who doth give healing to thee?
And Jehovah saith unto me: Though Moses and Samuel should stand before Me, My soul is not toward this people, Send from before My face, and they go out.
Cut off thy crown, and cast `it' away, And lift up on high places lamentation, For Jehovah hath rejected, And He leaveth the generation of His wrath.
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."