9 Why art Thou as one dumb? As a mighty one not able to save? And Thou `art' in our midst, O Jehovah, And Thy name over us is called, leave us not.
We have been from of old, Thou hast not ruled over them, Not called is Thy name upon them!
Lo, the hand of Jehovah Hath not been shortened from saving, Nor heavy his ear from hearing.
God `is' in her midst -- she is not moved, God doth help her at the turn of the morn!
Thus said Jehovah: `Where `is' this -- the bill of your mother's divorce, Whom I sent away? Or to which of My creditors have I sold you? Lo, for your iniquities ye have been sold, And for your transgressions Hath your mother been sent away. Wherefore have I come, and there is no one? I called, and there is none answering, Hath My hand been at all short of redemption? And is there not in me power to deliver? Lo, by My rebuke I dry up a sea, I make rivers a wilderness, Their fish stinketh, for there is no water, And dieth with thirst.
and I have tabernacled in the midst of the sons of Israel, and have become their God, and they have known that I `am' Jehovah their God, who hath brought them out of the land of Egypt, that I may tabernacle in their midst; I `am' Jehovah their God.
And I -- I am to her -- an affirmation of Jehovah, A wall of fire round about, And for honour I am in her midst.
Without covetousness the behaviour, being content with the things present, for He hath said, `No, I will not leave, no, nor forsake thee,'
and what agreement to the sanctuary of God with idols? for ye are a sanctuary of the living God, according as God said -- `I will dwell in them, and will walk among `them', and I will be their God, and they shall be My people,
`Incline, O my God, Thine ear, and hear, open Thine eyes and see our desolations, and the city on which Thy name is called; for not for our righteous acts are we causing our supplications to fall before Thee, but for Thy mercies that `are' many. O lord, hear, O Lord, forgive; O Lord, attend and do; do not delay, for Thine own sake, O my God, for Thy name is called on Thy city, and on Thy people.'
Lo, the voice of a cry of the daughter of my people from a land afar off, Is Jehovah not in Zion? is her king not in her? Wherefore have they provoked Me with their graven images, With the vanities of a foreigner?
Cry aloud, and sing, O inhabitant of Zion, For great in thy midst `is' the Holy One of Israel!'
Stir up -- why dost Thou sleep, O Lord? Awake, cast us not off for ever. Why Thy face hidest Thou? Thou forgettest our afflictions and our oppression, For bowed to the dust hath our soul, Cleaved to the earth hath our belly. Arise, a help to us, And ransom us for thy kindness' sake.
for Jehovah doth not leave His people, on account of His great name; for Jehovah hath been pleased to make you to Him for a people.
for Jehovah thy God is walking up and down in the midst of thy camp, to deliver thee, and to give thine enemies before thee, and thy camp hath been holy, and He doth not see in thee the nakedness of anything, and hath turned back from after thee.
`And Thou hast put to death this people as one man, and the nations who have heard Thy fame have spoken, saying, From Jehovah's want of ability to bring in this people unto the land which He hath sworn to them -- He doth slaughter them in the wilderness.
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."