Verse 1
Jeremiah 14:1-22. Prophecies on the occasion of a drought sent in judgment on Judea.
Literally, “That which was the word of Jehovah to Jeremiah concerning the dearth”
drought — literally, the “withholdings,” namely, of rain (Deuteronomy 11:17; 2 Chronicles 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jeremiah 17:8, Margin).
Verse 2
gates — The place of public concourse in each city looks sad, as being no longer frequented (Isaiah 3:26; Isaiah 24:4).
black — that is, they mourn (blackness being indicative of sorrow), (Jeremiah 8:21).
unto the ground — bowing towards it.
cry — of distress (1 Samuel 5:12; Isaiah 24:11).
Verse 3
little ones — rather, “their inferiors,” that is, domestics.
pits — cisterns for collecting rain water, often met with in the East where there are no springs.
covered … heads — (2 Samuel 15:30). A sign of humiliation and mourning.
Verse 5
The brute creation is reduced to the utmost extremity for the want of food. The “hind,” famed for her affection to her young, abandons them.
Verse 6
wild asses — They repair to “the high places” most exposed to the winds, which they “snuff in” to relieve their thirst.
dragons — jackals [Henderson].
eyes — which are usually most keen in detecting grass or water from the “heights,” so much so that the traveler guesses from their presence that there must be herbage and water near; but now “their eyes fail.” Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopaedia].
Verse 7
do thou it — what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Psalm 109:21). So “work for us,” absolutely used (1 Samuel 14:6).
for thy name‘s sake — “for our backslidings are so many” that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Joshua 7:9; Psalm 79:9; Psalm 106:8; Isaiah 48:9; Ezekiel 20:44). The same appeal to God‘s mercy, “for His name‘s sake,” as our only hope, since our sin precludes trust in ourselves, occurs in Psalm 25:11.
Verse 8
The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their “hope.” (Jeremiah 17:13).
turneth aside to tarry — The traveler cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (2 Chronicles 33:7, 2 Chronicles 33:8). Maurer translates, “spreadeth,” namely, his tent.
Verse 9
astonied — like a “mighty man,” at other times able to help (Isaiah 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.
art in the midst of us — (Exodus 29:45, Exodus 29:46; Leviticus 26:11, Leviticus 26:12).
called by thy name — (Daniel 9:18, Daniel 9:19) as Thine own peculiar people (Deuteronomy 9:29).
Verse 10
Jehovah‘s reply to the prayer (Jeremiah 14:7-9; Jeremiah 2:23-25).
Thus — So greatly.
loved — (Jeremiah 5:31).
not refrained … feet — They did not obey God‘s command; “withhold thy foot” (Jeremiah 2:25), namely, from following after idols.
remember … iniquity — (Hosea 8:13; Hosea 9:9). Their sin is so great, God must punish them.
Verse 11
(Jeremiah 7:16; Exodus 32:10).
Verse 12
not hear — because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jeremiah 7:21, Jeremiah 7:22; Proverbs 1:28; Isaiah 1:15; Isaiah 58:3).
sword … famine … pestilence — the three sorest judgments at once; any one of which would be enough for their ruin (2 Samuel 24:12, 2 Samuel 24:13).
Verse 13
Jeremiah urges that much of the guilt of the people is due to the false prophets‘ influence.
assured peace — solid and lasting peace. Literally, “peace of truth” (Isaiah 39:8).
Verse 14
(Jeremiah 23:21).
Verse 15
(Jeremiah 5:12, Jeremiah 5:13).
By sword and famine … consumed — retribution in kind both to the false prophets and to their hearers (Jeremiah 14:16).
Verse 16
none to bury — (Psalm 79:3).
pour their wickedness — that is, the punishment incurred by their wickedness (Jeremiah 2:19).
Verse 17
(Jeremiah 9:1; Lamentations 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a “virgin,” as being heretofore never under foreign yoke), (Isaiah 23:4).
Verse 18
go about — that is, shall have to migrate into a land of exile. Horsley translates, “go trafficking about the land (see Jeremiah 5:31, Margin; 2 Corinthians 4:2; 2 Peter 2:3), and take no knowledge” (that is, pay no regard to the miseries before their eyes) (Isaiah 1:3; Isaiah 58:3). If the literal sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, “the prophet and the priest shall have to go to a strange land to practice their religious traffic (Isaiah 56:11; Ezekiel 34:2, Ezekiel 34:3; Micah 3:11).
Verse 19
The people plead with God, Jeremiah being forbidden to do so.
no healing — (Jeremiah 15:18).
peace … no good — (Jeremiah 8:15).
Verse 20
(Daniel 9:8).
Verse 21
us — “the throne of Thy glory” may be the object of “abhor not” (“reject not”); or “Zion” (Jeremiah 14:19).
throne of thy glory — Jerusalem, or, the temple, called God‘s “footstool” and “habitation” (1 Chronicles 28:2; Psalm 132:5).
thy covenant — (Psalm 106:45; Daniel 9:19).
Verse 22
vanities — idols (Deuteronomy 32:21).
rain — (Zechariah 10:1, Zechariah 10:2).
heavens — namely, of themselves without God (Matthew 5:45; Acts 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive “or” favors Calvin‘s explanation: “Not even the heavens themselves can give rain, much less can the idol vanities.”
art not thou he — namely, who canst give rain?