Jeremiah 14:23

1 The word which came to Jeremiah respecting the drought: 2 Mourned has Judah, And his gates have been weakened; They are become black on the ground, And the cry of Jerusalem has gone up: (2:205) 3 And their chiefs sent the common people to the waters; They came to the cisterns, they found no water; They returned with empty vessels; They were confounded and ashamed, And they covered their head: 4 For the chapt ground, as there was no rain in the land, Ashamed were the husbandmen, And they covered their head: 5 Moreover the hind brought forth young in the field, And forsook it, for there was no grass: 6 And the wild asses stood on the cliffs, They drew in wind like serpents; Fail did their eyes, for there was no grass. (2:209) 7 Though our iniquities testify against us, O Jehovah, Deal with us for thine own name's sake; For multiplied have our defections, Against thee have we done wickedly, 8 Hope of Israel! Savior art thou In the time of trouble; Why shouldest thou be as a stranger in the land? As a traveler, turning aside to pass the night? 9 Why shouldest thou be as a man terrified? As a strong man, who yet cannot save? Thou art in the midst of us, O Jehovah, And on us is thy name called, Forsake us not. (2:214) 10 Thus saith Jehovah of this people: As they have loved to wander, And have not restrained their feet, Therefore Jehovah has not been pleased with them; He will now remember their iniquities, And visit their sins.

17 Therefore shalt thou say to them this word, — Run down shall mine eyes with tears Day and night, and they shall not rest, For with a great breach is broken down The virgin, the daughter of my people; The stroke is very grievous: 18 If I go out to the field, behold the slain with the sword! And if I enter the city, behold the sorrowful with famine! For both the prophet, and the priest, Go round through the land, and know not what to do. 19 Repudiating hast thou repudiated Judah? Has thy soul abominated Sion? Why hast thou so smitten us, that we have no healing? We have looked for peace, and there is no good, And for time of healing, and behold terror! 20 We know, O Jehovah, our wickedness, And the iniquity of our fathers; For we have done wickedly against thee. 21 Reject not, for thy name's sake, Overthrow not the throne of thy glory; Remember. render not void, Thy covenant with us. (2:240) 22 Are there any among the vanities of the Gentiles, Who can cause it to rain? And can they give rain from heaven? Art not thou thyself, Jehovah, our God? And we have looked to thee, For thou hast done all these things. 1 Then Jehovah said to me: Though Moses and Samuel stood before me, My soul would not be towards this people; Send them from my presence, and let them depart.

that came to Jeremiah concerning the dearth. 2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. 3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads. 4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. 5 Yea, the hind also calved in the field, and forsook it, because there was no grass. 6 And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass. 7 O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee. 8 O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? 9 Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.

nguished, for want of moisture for themselves or their beasts. They are all in the habits of mourners, or their faces looked swarthy and starvedly, for want of due and wholesome nourishment, ## and the cry of Jerusalem is gone up; either their cry unto God by their prayers in his temple, or their cry by the reason of, their misery and grief, is gone up to heaven. Jeremiah 14:3 This scarcity of water afflicted not mean persons only, who have not so good means to supply their necessities as others; but their greatest persons; so as they sent their ## little ones (it were better translated servants , for they are meant) to the places made to receive and retain water; but finding no water in the pits, they came back again with their vessels empty, like men ashamed and confounded, and troubled upon the seeing their expectations frustrated. Jeremiah 14:4 The Hebrew word signifieth more

Rather, "they delude you with vain promises of security" (Jeremiah 23:17; compare Psalms 62:10) [M AURER ]. of their own heart —of their own invention (Jeremiah 23:21; Jeremiah 14:14). 17. say still — Hebrew, "say in saying," that is, say incessantly. peace —(Jeremiah 6:14; Ezekiel 13:10; Zechariah 10:2). imagination — Hebrew, "obstinacy." no evil —(Micah 3:11). 18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jeremiah 23:22; Job 15:8). The spiritual man alone has the privilege (Genesis 18:17; Psalms 25:14; Amos 3:7; John 15:15; 1 Corinthians 2:16). 19. So far from all prosperity awaiting the people as the false prophets say (Jeremiah 23:17), wrath is in store for them. grievous —literally, "eddying," whirling itself about, a tornado. In Jeremiah 30:23, "continuing" is substituted for "grievous." fall grievously —it shall be hurled on. 20. in … latter days —that is, "the year of their visitation" (Jeremiah 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (Deuteronomy 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Hosea 3:5; Zechariah 12:5, 10-14; Luke 13:35). 21.

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

. To slay the souls that should not die — To denounce or prophesy death and destruction to those that shall be preserved. Thus they denounced death to those who yielded themselves to the Chaldeans in Jeconiah’s captivity, whom God had determined to preserve alive, Jeremiah 29:5-6 . And they encouraged those who remained at Jerusalem, with promises of peace and safety, who, God had foretold, should perish: see Ezekiel 5:12 . Or the words may be understood, in a more general sense, of discouraging the godly, and confirming the wicked in their evil ways: see Ezekiel 13:22 ; and Jeremiah 23:14 ; Jeremiah 23:17 . To slay, and make alive, signify here, to promise men life, or threaten them with death. So the prophet says he came to destroy the city, ( Ezekiel 43:3 ,) when he came to pronounce the sentence of destruction upon it. — Lowth.

1. That the evangelists who mention Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew. 2. No notice is taken any where of Bartholomew's vocation, unless his and that of Nathanael mentioned here be the same. 3. The name of Bartholomew is not a proper name; it signifies the son of Ptolomy; and Nathanael might have been his own name. 4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Thomas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, John 21:2-4. Moses in the law - See Genesis 3:16; Genesis 22:18; Genesis 49:10; Deu 18:18. And the prophets - See Isaiah 4:2; Isaiah 7:14; Isaiah 9:5; Isaiah 40:10; Isaiah 53:1, etc.; Jeremiah 23:5; Jeremiah 33:14, Jeremiah 33:15; Ezekiel 34:23; Ezekiel 37:24; Daniel 9:24; Micah 5:2; Zac 6:12; Zac 9:9; Zac 12:10. JOHN 1: 46 Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” 1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed.

Can an Ethiopian change his skin, or a leopard his spots? [Then] may ye also do good, who are accustomed to do evil. And I will scatter them as stubble that passeth away by the wind of the wilderness. This shall be thy lot, thy measured portion from me, saith Jehovah; because thou hast forgotten me, and confided in falsehood. Therefore will I also turn thy skirts over thy face, and thy shame shall be seen. Thine adulteries, and thy neighings, the lewdness of thy fornication, on the hills, in the fields, — thine abominations, have I seen. Woe unto thee, Jerusalem! Wilt thou not be made clean? after how long a time yet? Chapter 14 The word of Jehovah that came to Jeremiah concerning the drought. Judah mourneth, and the gates thereof languish, they are black unto the ground; and the cry of Jerusalem goeth up. And their nobles send their little ones for water: they come to the pits, they find no water; they return with their vessels empty; they are ashamed, they are confounded, and have covered their heads. Because the ground is chapt, for there hath been no rain on the earth, the ploughmen are ashamed, they cover their heads. For the hind also calveth in the field, and forsaketh [its young], because there is no grass. And the wild asses stand on the heights, they snuff up the wind like jackals; their eyes fail, because there is no herbage. Jehovah, though our iniquities testify against us, do thou act for thy name`s sake; for our backslidings are many — we have sinned against thee.

of Jeftis Chrift. 45: D. 1 8. 27, he means, be was but what Sin ha<l I yea^ he had fotxitching cf the fmuc and berarings of Sin yet upon him : wherefore 'twas luftoKi with //rtff/indays ofold, when they Days apart for Confeflion of Sin, and Humi- :ion for the fame, to fprinkie thcmfelves with, to wallow in Duft and Aihes, Efth. 4. 1,9. Jer. 16. Job 30. 9* cbaf, 42. 6. as a token that chey dconfefs they were but what Sin had left, and iit they were dcfiCd^ weal^ncd and foliutea by it. This then is the next PJea of our goodly Advo* Ite for QS, O SaUfif this is a brntid plucked out of hi Fire. As who ihould fay, thou objedefl againft By Servant Jofkua that he is black like a Coal, or Au the Fire of Sin, at times, is Aiti burning in \ku And what then ? the reafon why he is not hittUy extinAasTow, is not thy Pity, but my hther's Mercy to him : I have pluckd him out iifthe Fire, yet not fo out biit that the fmell there* Jfisyet upon him ; and tny Father and I, wc soofider his weaknefs, and pity him ; for fincc he % Ziz Brand pulled out f can it be expeded by my ?aiher or me, that he fhould appear before us as dear, and do our biddings as welj.as^ he had ever been there ? Ibis is a Brand f lucked out of he Fiyej and muft be ccnliJer'd as fuch, and muft e born with as much. Thus as Mefhibxfl^eth leadedfor his Excufe, his lamenefs, x Sain* ij. 4, 25,x6.fo Chnft pleads the infirm and indi* ei)t condition of his Per p!e againft Satan for leir AdTa4fttage.