Jeremiah 14:18

14:17-22 Jeremiah acknowledged his own sins, and those of the people, but pleaded with the Lord to remember his covenant. In their distress none of the idols of the Gentiles could help them, nor could the heavens give rain of themselves. The Lord will always have a people to plead with him at his mercy-seat. He will heal every truly repenting sinner. Should he not see fit to hear our prayers on behalf of our guilty land, he will certainly bless with salvation all who confess their sins and seek his mercy.

If I go forth into the field,.... Without the city, where was the camp of the enemy besieging it then behold the slain with the sword! the sword of the enemy; who by sallying out of the city upon them, or by endeavouring to make their escape into the country, fell into their hands, and were slain by them. And if I enter into the city; the city of Jerusalem: then behold them that are sick with the famine! just ready to die, being starved for want of provisions; and multitudes dead, and their carcasses lying in the streets unburied; the prophet does not make mention of the dead indeed, only of the sick with famine; the reason of which, Kimchi says, is because the sick were more than the dead.

Yea, both the prophet and the priest go about into a land that they knew not; into the land of Chaldea, a strange and foreign country, whither they were carried captive, both in the times of Jehoiakim and of Zedekiah, and whither they might go in ways far about: and this seems to be understood of false prophets and wicked priests, that had led the people about, and had caused them to wander from the ways of God and his worship; and therefore, in righteous retaliation, they are led in round about ways to a land unknown to them: though some think that the true prophets and priests of the Lord may be meant, as Ezekiel and Daniel, who were carried captive into Babylon: others interpret them of such going about in the land of Judea seeking for bread and water, or food in the time of the famine; but they know not (q), as the last clause may be literally rendered, that is, men know them not, take no notice of them, show no regard to them, and give them no relief; the famine being so sore, that everyone was for himself, and could afford no help to others, even to the prophets and priests. Some render the words, "yea, the priest and the prophet make merchandise against the land"; or, "through the lands" (r); by deceiving the people with their false prophecies: or rather, go about the land making merchandise (s); of the souls of men; see 2 Peter 2:3, making a gain of their visions and prophecies: and they know not; the people are not aware of their deception and falsehood.

Verse 18. - A picture of the state of things after the capture of Jerusalem: the slain without, the famine-stricken within. The latter are described allusively as "sicknesses of famine" (so literally). As a peculiarly striking evidence of the downfall of greatness, it is added that even prophet and priest have to go about into a land that they know not . The verb used here can obviously not have its ordinary sense of going about for purposes of traffic. Aramaic usage suggests, however, a suitable meaning; what the prophet sketches before us is a company of these ex-grandees "begging their way" into an unknown land. Jeremiah 14:18

18 . them that are sick with famine ] lit. as mg. the sicknesses of famine . go about ] mg. traffick . Such is the sense of the Heb. verb elsewhere, e.g. Genesis 34:10 ; Genesis 34:21 , but the corresponding consonants in Syriac are found, though rarely, with the meaning, to go as a beggar . In either case, a fall in rank is indicated. Gi. proposes to substitute one of the two Heb. letters represented by s for the other, thus obtaining the sense of sinking to the earth in mourning garb . Cp. for this thought Jeremiah 13:18 . So Co. in the land and have no knowledge ] mg. into a land that they know not . But the last four words are obscure, and, as Peake suggests, may be the commencement of a new sentence of which the remainder has been lost. 19–15:1. See introd. summary to section. Co. somewhat drastically considers that the expression “the throne of thy glory” ( Jeremiah 14:21 ), i.e. Jerusalem, must belong to a later date than Jeremiah’s, and that this excludes from genuineness Jeremiah 14:19-22 . He also, however, points to metrical difficulties, which Gi. ( Metrik ) gets over by a considerable amount of omissions. The latter part of Jeremiah 14:19 has already occurred in Jeremiah 8:15 , but one passage (we can hardly say which) is probably quoted from the other.

(18) Them that are sick with famine. —Literally, with even a more awful force, as summing all individual sufferings in one collective unity, the sickness of famine— the pestilence that follows on starvation. Go about into a land that they know not.—Literally, go about (as in Genesis 34:10, where the Authorised version has “trade”) in a land and know not, i.e., whither they go—are in a land of exile, and know not where to find a home, or where they may be dragged next, or, perhaps, with some commentators. learn no wisdom from their bitter experience. There is no adequate ground for the rendering in the margin, which, besides, gives no satisfactory meaning.

A message from God to the effect that the calamity would be so overwhelming as to cause perpetual weeping; it is set before the people under the representation of Jeremiah's own sorrow. The virgin daughter of my people - The epithet testifies to God's previous care of Judah. She had been as jealously guarded from other nations as virgins are in an oriental household (compare Sol 4:12).

The prophet is by God directed to speak still of the calamities of this people as a thing past, though yet to come, according to the usual style of prophetical writings; and to tell them, that whatsoever their false prophets told them, yet he so certainly knew the contrary, that he could even wish himself melted into tears for them, and had even already before his eyes the doleful spectacle of their miseries; some in the field slain by the enemy’s sword, others within the walls almost starved to death. Both the prophet and the priest go about into a land that they know not: the word in the Hebrew wdto which we translate go about , signifies so primarily, and in a second sense to merchandise, because merchants go about countries to trade. This hath made that variety of sense which the margins of our Bible have; but our translation is true enough, and the sense seems to be, that priests and prophets (though accounted sacred persons) should be made captives also, and wander in a land wherein they were foreigners. This is thought to relate to the first captivity in the time of Jehoiakim, when the people of the best fashion were carried into captivity.

18. go about—that is, shall have to migrate into a land of exile. Horsley translates, "go trafficking about the land (see Jer 5:31, Margin; 2Co 4:2; 2Pe 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Isa 1:3; 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 practise their religious traffic (Isa 56:11; Eze 34:2, 3; Mic 3:11).

The words, "and speak unto them this word," surprise us, because no word from God follows, as in Jeremiah 13:12 , but an exposition of the prophet's feelings in regard to the dreadful judgment announced. Hence Dahl. and Ew. propose to join the words in question with what goes before, while at the same time Ew. hints a suspicion that an entire sentence has been dropped after the words. But for this suspicion there is no ground, and the joining of the words with the preceding context is contrary to the unfailing usage of this by no means infrequent formula. The true explanation is found in Kimchi and Calvin. The prophet is led to exhibit to the hardened people the grief and pain he feels in contemplating the coming ruin of Judah, ut pavorem illis incuteret, si forte, cum haec audirent, resipiscerent (Kimchi). If not his words, then surely his tears; for the terrible calamity he has to announce must touch and stagger them, so that they may be persuaded to examine themselves and consider what it is that tends to their peace. To make impression on their hardened consciences, he depicts the appalling ruin, because of which his eyes run with tears day and night. On "run down," etc., cf. Jeremiah 9:17 ; Jeremiah 13:17 ; Lamentations 2:18 , etc. "Let them not cease" gives emphasis: not be silent, at peace, cf. Lamentations 3:49 , i.e., weep incessantly day and night. The appellation of the people: virgin-daughter of my people, i.e., daughter that is my people, cf.