Jeremiah 14


This chapter begins with foretelling a drought that should

greatly distress the land of Judea, the effects of which are

described in a most pathetic manner, 1-6.

The prophet then, in the people's name, makes a confession of

sins, and supplication for pardon, 7-9.

But God declares his purpose to punish, forbidding Jeremiah to

pray for the people, 10-12.

False prophets are then complained of, and threatened with

destruction, as are also those who attend to them, 13-16.

The prophet, therefore, bewails their misery, 17, 18;

and though he had just now been forbidden to intercede for

them, yet, like a tender pastor, who could not cease to be

concerned for their welfare, he falls on the happy expedient of

introducing themselves as supplicating in their own name that

mercy which he was not allowed to ask in his, 19-22.


Verse 1. The word-that came-concerning the dearth.] This

discourse is supposed to have been delivered, after the fourth

year of Jehoiakim. Concerning the dearth. We have no historic

record of any dearth that may fall in with the time of this

prophecy, and perhaps it does not refer to any particular dearth:

but this was a calamity to which Judea was very liable. They had

ordinarily very dry summers, for scarcely any rain fell from April

to the middle of October; and during much of this time, the rivers

were generally either very low or entirely dry. They kept the rain

of the winter in tanks and reservoirs; and if little fell in

winter, a dearth was unavoidable. See an account of a dearth in

the time of Elijah, 1Ki 18:5, through which almost all the cattle

were lost.

Verse 2. The gates thereof languish] The gates being the places

of public resort, they are put here for the people.

They are black unto the ground] Covered from head to foot with a

black garment, the emblem of sorrow and calamity.

Verse 3. Their nobles have sent their little ones] So general

was this calamity, that the servants no longer attended to their

lords, but every one was interested alone for himself; and the

nobles of the land were obliged to employ their own children to

scour the land, to see if any water could be found in the tanks or

the pits. In the dearth in the time of Elijah, Ahab the king, and

Obadiah his counsellor, were obliged to traverse the land

themselves, in order to find out water to keep their cattle

alive. This and the three following verses give a lively but

distressing picture of this dearth and its effects.

Verse 4. The ground is chapt] The cracks in the earth before the

descent of the rains are in some places a cubit wide, and deep

enough to receive the greater part of a human body.

Verse 6. Snuffed up the wind like dragons] tannim here

probably means the hippopotamus, who, after feeding under the

water, is obliged to come to the surface in order to take in fresh

draughts of air; or it may mean the wild asses.

Verse 7. O Lord, though our iniquities testify against us] We

deeply acknowledge that we have sinned, and deserve nothing but

death. Yet act for thy name's sake-work in our behalf, that we

perish not.

Verse 8. O the hope of Israel] O thou who art the only object of

the hope of this people.

The Saviour thereof in time of trouble] Who hast never yet

abandoned them that seek thee.

Why shouldest thou be as a stranger in the land] As one who has

no interest in the prosperity and safety of the country.

And as a way-faring man] A traveller on his journey.

That turneth aside to tarry for a night?] Who stays the shortest

time he can; and takes up his lodging in a tent or caravanserai,

for the dead of the night, that he may pursue his journey by break

of day. Instead of dwelling among us, thou hast scarcely paid the

most transient visit to thy land. O come once more, and dwell

among us.

Verse 9. Yet thou, O Lord, art in the midst of us] Thy ark,

temple, and sacred rites, are all here; and thou thyself, who art

every where present, art here also: but alas! thou dost not reveal

thyself as the Father of mercies, who forgivest iniquity,

transgression, and sin.

We are called by thy name; leave us not.] Let us call thee our

Father, and say thou to us, "Ye are my sons and daughters!" O

leave us not!

Verse 10. Thus have they loved to wander] And the measure of

your iniquity being now full, ye must be punished.

Verse 11. Pray not for this people] They are ripe for

destruction, intercede not for them. O, how dreadful is the state

of that people in reference to whom the Lord says to his

ministers, Pray not for them; or, what amounts nearly to a

prohibition, withholds from his ministers the spirit of prayer and

intercession in behalf of the people!

Verse 13. Ah, Lord God! behold, the prophets say unto them]

True, Lord, they are exceedingly wicked; but the false prophets

have deceived them; this is some mitigation of their offense. This

plea God does not admit; and why? the people believed them,

without having any proof of their Divine mission.

Verse 14. The prophets prophesy lies] They say they have

visions, but they have them by divination, and they are false.

The people should know their character, and avoid them; but they

love to have it so, and will not be undeceived.

Verse 15. By sword and famine shall those prophets be consumed.]

Jeremiah had told Jehoiakim that, if he rebelled against

Nebuchadnezzar, he should be overthrown, and the land wasted by

sword and famine: the false prophets said there shall be neither

sword nor famine, but peace and prosperity. The king

believed them, and withheld the tribute. Nebuchadnezzar, being

incensed, invaded and destroyed the land; and the false prophets

fell in these calamities. See 2Ki 25:3; La 2:11-19.

Verse 16. And the people-shall be cast out] They shall be

destroyed, because they preferred their lying words to my truth,

proclaimed by thee.

Verse 17. For the virgin daughter of my people is broken] First,

the land was sadly distressed by Pharaoh-necho, king of Egypt.

Secondly, it was laid under a heavy tribute by Nebuchadnezzar.

And, thirdly, it was nearly desolated by a famine afterwards. In a

few years all these calamities fell upon them; these might be well

called a great breach, a very grievous blow.

Verse 18. If I go forth into the field, then behold the slain

with the sword] Every place presents frightful spectacles; the

wounded, the dying, the starving, and the slain; none to bury the

dead, none to commiserate the dying, none to bring either relief

or consolation. Even the prophets and the priests are obliged to

leave the cities, and wander about in unfrequented and unknown

places, seeking for the necessaries of life. Dr. Blayney thinks

that the going about of the prophets and priests of the land, is

to be understood thus:-"They went trafficking about with their

false doctrines and lying predictions, as pedlars do with their

wares, seeking their own gain." I think the other sense


Verse 19. We looked for peace] We expected prosperity when

Josiah purged the land of idolatry.

And there is no good] For we have relapsed into our former ways.

Verse 20. We acknowledge, O Lord, our wickedness] This the

prophet did in behalf of the people; but, alas! they did not join


Verse 21. Do not disgrace the throne of thy glory] The temple.

Let not this sacred place be profaned by impious and sacrilegious


Break not thy covenant] See Ex 24:7, 8; 19:5.

They had already broken the covenant, and they wish God to

fulfil his part. They ceased to be his people, for they abandoned

themselves to idolatry; and yet they wished Jehovah to be their

Lord; to defend, support, and fill them with all good things! But

when the conditions of a covenant are broken by one of the

contracting parties, the other party is not bound; and the

covenant is necessarily annulled.

Verse 22. Are there any among the vanities of the Gentiles]

Probably the dearth was now coming, as there had been a long want

of rain. It was the prerogative of the true God to give rain and

send showers at the prayers of his people.

Therefore we will wait upon thee] If thou do not undertake for

us, we must be utterly ruined.

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