Chapter 14
Jeremiah entreats God for mercy
Lecture 1
Disaster of the drought
14:1 The word of the Lord which came to Jeremiah, concerning the words of the drought.
14:2 Judah has mourned, and her gates have fallen, and are darkened in the land, and the cry of Jerusalem is gone up.
14:3 The nobles have sent their inferiors to the water; they came to draw. They found no water; they brought their vessels back empty. They were confounded and afflicted, and covered their heads.
14:4 Because of the devastation of the land, for the rain has not come upon the earth, the farmers are confounded; they have covered their heads.
14:5 For the hind also has given birth in the field and left it, for there was no grass.
14:6 And the wild asses stood upon the rocks; they snuffed up the wind like dragons; their eyes failed because there was no grass.
88 . Here, the prophet begins to interpose his prayer to God on their behalf, that in some way they may obtain mercy, at least after some chastisements.
It is divided into two parts.
In the first, he presents a certain discussion the prophet had with the Lord, so as to obtain this by entreaty;
afterwards, in the second part, he sets forth the final determination: and the Lord said to me (Jer 15:1).
Concerning the first idea, there are two points.
In the first, he sets down the affliction of the people, which is the occasion of his prayer;
in the second, he places the prophet’s discussion with the Lord, at if our iniquities (Jer 14:7).
Concerning the first idea, there are two points.
First, he gives the title of the prophecy: this is the word , of interior revelation, which came . . . concerning the words , which are to be announced exteriorly, of the drought , which came upon them when the captivity was imminent. Alternatively: concerning the words of the drought , that is, concerning a drought worthy of words.
Second, the inconvenience of the drought follows:
first, with regard to the affliction of men, specifically the lack of drinking water, he speaks of their sadness: Judah has mourned , afflicted with thirst. The vintage has mourned, the vine is weakened, and all who were joyful in heart have sighed (Isa 24:7). Gates , the judges who used to sit in the gates, have fallen , from their original joy; are darkened , that is, are shrouded in the darkness of tribulation. He has struck her gates to the ground; he has destroyed and broken her bars (Lam 2:2). Alternatively, because the walls were becoming loose due to excessive dryness, when the gates collapsed it was not possible to repair them because of the shortage of water. The cry , of complaint and lament. There shall be a cry for wine in the streets; all happiness, and joy has been taken away from the land (Isa 24:11).
And he gives the cause of the sadness: the nobles have sent their inferiors to the water . The poor and needy seek water, and there is none; their tongue has become dry with thirst (Isa 41:17). And with regard to the bareness of the land, a blow against their possessions: they were confounded and afflicted, and covered their heads , as a sign of shame. You shall be ashamed of your fruits, because of the wrath of the fury of the Lord (Jer 12:13).
And against their farmers: for the rain has not come . The farmers are confounded; the vinedressers have wailed, for the grain and the barley, for the harvest of the field has perished, the vineyard is confounded, and the fig tree has grown weak (Joel 1:11).
Second, he speaks of the affliction of the forest animals: with regard to the deer: for the hind also has given birth in the field, and left it ; the deer is an animal which has much concern for the care of her offspring. Have you known the time when the ibex give birth on the rocks, or have you seen the hinds bring forth young? (Job 39:1).
And with regard to the wild asses: and the wild asses , who, nevertheless, endure thirst for long periods. The wild asses will wait in their thirst on the cliffs (Ps 103:11), on which there is more wind; they snuffed up , as relief from thirst, like dragons , who snuff the wind because of thirst. As a wild ass accustomed to the wilderness, in his desire he has snuffed up the air of his love (Jer 2:24).
Lecture 2
God’s refusal of prayers
14:7 If our iniquities should testify against us, O Lord , act according to your name, for our turnings away are many; we have sinned against you.
14:8 The expectation of Israel, our savior in the time of trouble, why shall you be like a stranger in the land, and like a traveler turning aside to tarry the night?
14:9 Why shall you be as a vagrant man, as a strong man who cannot save? But you, O Lord , are in our midst, and your name is called upon us; do not forsake us.
14:10 Thus says the Lord to this people, who loves to move their feet, and has not stood still, and has not pleased the Lord : now their iniquity shall be remembered, and their sins visited.
14:11 And the Lord said to me: do not pray for the good of this people.
14:12 Though they fast, I will not hear their prayers, and if they offer me holocausts and sacrifices, I will not accept them, for I shall consume them with the sword, and famine, and pestilence.
89 . Here, he begins to pray to God for the people.
First, he makes an argument for mercy from the divine nature;
second, from the predictions of the prophets, at and I said: a, a, a (Jer 14:13);
third, from the former love of the people, at have you utterly cast off Judah? (Jer 14:19).
Concerning the first, there are two points.
First, he gives the prophet’s speech, in which he proposes three things: trusting in mercy— if our iniquities should testify against us , for punishment. Our iniquities are multiplied before you, and our sins bear witness against us (Isa 59:12). A help in tribulations which have found us too often (Ps 45:2).
Then he sets forth constancy: why shall you be like a stranger in the land? It is as if he were saying, “It is unworthy of your constancy to forsake your vineyard, as one who tills another’s field”; like a traveler , you forsake your own house, as a traveler forsakes his night lodgings.
Why shall you be as a vagrant man , abandoning your inheritance as a man who is vagrant and of indeterminate residency abandons his own dwelling place. I have left my house, I have forsaken my inheritance (Jer 12:7).
He also sets forth power: as a strong man who cannot save ; it is as though he were saying, “It is not fitting to your power that you should not save those whom once you took into your protection.” The Egyptians will say, ‘He was not able to bring this people into the land for which he had sworn’ (Num 14:16); therefore, he killed them in the wilderness. And he sets forth the idea that their care is due to him: but you are in our midst , as an inheritance, as it were, and your name , just as subjects are defended by the name of the king. I will dwell amongst them, and walk amongst them, and I will be their God, and they will be my people (1 Cor 6:16). And he concludes: do not forsake us , lest your constancy and power be blasphemed. Do not forsake me, O Lord, nor despise me, O God of my salvation (Ps 26:9).
Second, he gives the Lord’s response: thus says the Lord .
First, he exposes their guilt: who loves to move their feet , the affections, because of inconstancy in the good and movement from evil to evil. A wandering woman, impatient of quiet, her feet unable to stay at home (Prov 7:11). Or because of sending to Egypt for help: Egypt will help in vain, and to no purpose. Therefore, have I cried out concerning this: it is only pride; be still (Isa 30:7).
Second, he threatens punishment: now shall be remembered , referring to punishment. I shall visit their iniquities with a rod, and their sins with stripes (Ps 88:32).
Third, he excludes any remedy:
and first, of prayer: do not pray for the good of this people . Above: therefore, you shall not pray for this people, neither take up praise, or prayer for them and do not stand against me, because I will not hear you (Jer 7:16).
Second, of fasting: though they fast . Why have we fasted, and you have not regarded; we have humbled ourselves, and you did not know (Isa 58:3).
Third, of sacrifice: if they offer . I have no pleasure in you, says the Lord of hosts, and I will accept no gift from your hand (Mal 1:10).
Lecture 3
Destruction of false prophets
14:13 And I said: a, a, a, O Lord God . The prophets say to them, ‘You shall not see the sword, and there will be no famine among you, but he will give you true peace in this place.’
14:14 And the Lord said to me: the prophets have prophesied falsely in my name. I have not sent them, and I have not commanded them, neither have I spoken to them. They prophesy to you a lying vision, divination, deception, and the seduction of their own heart.
14:15 Therefore, thus says the Lord concerning the prophets, whom I have not sent, who prophecy in my name, saying, ‘There shall be no sword or famine in the land.’ These prophets shall be consumed by sword and famine.
14:16 And the people to whom they prophecy will be cast out in the streets of Jerusalem because of famine and the sword, and there will be none to bury them, they and their wives, their sons and daughters; and I shall pour out this evil upon them.
14:17 And you shall speak this word to them: let my eyes stream down tears by night and by day, and not be silent, for with a terrible destruction is the virgin daughter of my people destroyed, by an exceedingly great blow.
14:18 If I go out to the fields, behold those killed by the sword; and if I go into the city, behold those wasted by famine. The prophet also and the priest have gone away to a land they knew not.
90 . Here, he takes up his argument from the predictions of the prophets.
First, he gives the intercession of the prophet: a, a, a , for the threefold punishment he had just mentioned. The prophets , false prophets; true peace , lasting and unfeigned on the part of the enemy. Why have you deceived this people and Jerusalem, saying, ‘You shall have peace? And behold the sword has come even unto the soul’ (Jer 4:10).
Second, he gives the Lord’s response: and the Lord said .
First, he shows the falseness of the prophets with regard to the actions they take: I have not sent , to perform anything; I have not commanded , by enjoining a duty upon them; neither have I spoken , by inspiring the gift of prophecy. I did not send prophets, yet they ran; I did not speak to them, yet they prophesied (Jer 23:21). And with regard to the peace which they predicted: a lying vision . . . the seduction of their own heart , that is, words thought out to lead others astray. They see vain things, and divine a lie, saying, ‘The Lord has spoken’ when the Lord did not send them (Ezek 13:6).
Second, he threatens a punishment as much for the prophets who preach as for the people who believe: therefore, thus says the Lord . There will be those who bless this people and lead them astray, and those who are blessed will be cast down headlong (Isa 9:16).
Third, the compassion of the prophet is made known to the people: and you shall speak to them: let my (or your ) eyes stream down tears . And in this manner the lament of repentance is made known. Stream down tears like a torrent (Lam 2:18). The reason for this is given: for with destruction , because of the multitude of the slain; terrible , because of their incorrigibility; exceedingly , because of its duration. I shall break them small, as a clay jar is broken with a mighty destruction (Isa 30:14).
And he gives the manner of their destruction with regard to the punishment of slaughter: if I go out , of doors, and if I go into , by consideration. Without, he shall slay them with the sword, and within, fear — the young man together with the virgin, the nursing mother, and the old man (Deut 32:25). With regard to the captivity: the prophet also . Above: I will scatter them among the nations, which they have not known, neither they nor their fathers (Jer 9:16).
Lecture 4
Jeremiah’s prayer for Israel
14:19 Have you utterly cast off Judah, or has your soul detested Zion? Why have you struck us so that there is no healing? We have waited for peace, and there is no good; a time of healing, and behold, trouble.
14:20 We have acknowledged our wickedness, O Lord , and the iniquities of our fathers, for we have sinned against you.
14:21 Do not make us a reproach, because of your name, neither disgrace in us the throne of your glory; remember, and do not break your covenant with us.
14:22 For are there among the idols of the nations any who make rain, or can the heavens give showers, unless you will it? Are you not the Lord our God, for whom we wait? For you have made all these things.
91 . He takes up his argument from the former love of the people: concerning this, there are three things.
First, he wonders at the rejection of the beloved people, astonished at the hatred: have you utterly cast off Judah? It is as though he were saying, “It seems astonishing.” But you have utterly cast us off, you are exceedingly angry with us (Lam 5:22). So that there is no healing . With an incurable wound, subjecting the nations in anger (Isa 14:6).
Second, he speaks of the recognition of the punishment: we have waited . Above: we waited for peace, and there was no good; a time of healing, and behold, fear (Jer 8:15).
And of guilt: we have acknowledged . I have acknowledged my iniquity, and my sin is ever before me (Ps 50:3).
Third, their petition is given: do not make us . You have made us a reproach to our neighbors, a mockery and a derision to those around us (Ps 43:14).
Fourth, the motive for the petition from the sanctity of the temple: the throne of your glory , of the mercy seat and of the ark, by which you showed your glory with miracles and revelations. The throne of the glory of the height from the beginning is the place of our sanctification . The expectation of Israel (Jer 17:12–13).
And from the weakness of idols: for are there among the idols of the nations any who make rain, or can the heavens give showers , by themselves as primary causes? Who is the father of rain, or who has begotten the drops of the dew (Job 38:28). From the power of God: are you not the Lord our God? You have made these things , the rains, and everything of this sort. At his word, he gives an abundance of waters in heaven, and raises the clouds from the ends of the earth (Jer 10:13).
Collations
It is to be noted that some peace (Jer 14:13) is false: living in a great war of ignorance, they call so many and such great evils peace (Wis 14:22). Some are fraudulent: they speak peace with their neighbor, but evil is in their hearts (Ps 27:3). Some transitory: for when they say peace and security, then destruction comes suddenly upon them (1 Thess 5:3).
It should also be noted that a throne (Jer 14:21) may be understood mystically in three ways.
One is as the throne of glory, and this in four ways. Manifestly with regard to the loftiness of its nature: I saw the Lord sitting upon a throne high and lifted up, and the whole earth was full of his majesty (Isa 6:1); with regard to the serenity of peace: they will call Jerusalem the throne of the Lord ; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jer 3:17); with regard to the depth of knowledge: and I looked, and behold, in the firmament, which was above the head of the cherubim, something like a sapphire stone, as the appearance of the likeness of a throne over it (Ezek 10:1); with regard to its eternal permanence: but you, O Lord, will remain forever, your throne from generation to generation (Lam 5:19).
Another is as the throne of mercy, preparing for obedience to God: I shall fix that stake in a sure place, and it shall be as a throne of glory for the house of his father; and I shall hang all the glory of his father upon it (Isa 22:23); for the sentence of justice: by justice shall the throne of the king be established (Prov 16:12); for mercy to one’s neighbors: and his throne shall be prepared in mercy, and he shall sit upon it in truth in the tent of David (Isa 16:5); for the grace of humility: the place of my throne, and the place of my footsteps, where I dwell in the midst of the sons of Israel forever (Ezek 43:7).
Another is as the throne of justice, preparing for judgment: who shall grant me to know, that I may find it, and come even to his throne (Job 23:3); for the correction of evil: the king, who sits upon the throne of judgment, shall scatter every evil thing with his gaze (Ps 20:8); to condemn the incorrigible: I saw the Lord upon his throne, and the whole host of heaven standing by at his right and at his left (1 Kgs 22:19); to defend the good: he shall sit upon the throne of David, and upon his kingdom to establish it, and to strengthen it in judgment, and justice, from henceforth and forever (Isa 9:7).