Jeremiah 14:30

The word rph'vt means medicatives or medicaments, rather than medicines, as it designates here, and in most places, outward applications to wounds and bruises. The order, as in the foregoing verse, is reversed, the medicaments are put before the binding up. See Ezekiel 30:21. — Ed. Jeremiah 30:14 14. All thy lovers have forgotten thee; th

[Bible] 13:18. Say to the king, and to the queen: Humble yourselves, sit down: for the crown of your glory is come down from your head. 13:19. The cities of the south are shut up, and there is none to open them: all Juda is carried away captive with an entire captivity. 13:20. Lift up your eyes, and see, you that come from the north: where is the flock that is given thee, thy beautiful cattle? 13:21. What wilt thou say when he shall visit thee? for thou hast taught them against thee, and instructed them against thy own head: shall not sorrows lay hold on thee, as a woman in labour? 13:22. And if thou shalt say in thy heart: Why are these things come upon me? For the greatness of thy iniquity, thy nakedness is discovered, the soles of thy feet are defiled. 13:23. If the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil. 13:24. And I will scatter them as stubble, which is carried away by the wind in the desert. 13:25. This is thy lot, and the portion of thy measure from me, saith the Lord, because thou hast forgotten me, and hast trusted in falsehood. 13:26. Wherefore I have also bared thy thighs against thy face, and thy shame hath appeared. 13:27. I have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet? Jeremias Chapter 14 A grievous famine: and the prophet's prayer on that occasion. Evils denounced to false prophets. The prophet mourns for his people. 14:1. The word of the Lord that came to Jeremias concerning the words of the drought. 14:2. Judea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up. 14:3. The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.

The sense of the expression, over whom my name was called , appears clearly from 2 Samuel 12:28 , where Joab, while besieging Rabbah of the Ammonites, invites David to come and take it himself “lest I (emph.) take the city, and my name be called over it ,” i.e. lest I get the credit of having captured it, and it be counted as my conquest. The phrase expresses thus the fact of ownership —whether acquired by actual conquest or otherwise (cf. Isaiah 4:1 ). It is used especially of the people of Israel, Jerusalem, or the temple, as owned by Jehovah: see Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 15:16 (of Jeremiah himself), Jeremiah 25:29 , Jeremiah 32:34 , Jeremiah 34:15 ; 1 Kings 8:43 (= 2 Chronicles 6:33 ); Isaiah 63:19 ; 2 Chronicles 7:14 ; Daniel 9:18-19 ; and the newly-recovered Hebrew text of Sir 47:18 . In A.V., R.V., the phrase is often, unfortunately, represented by the obscure paraphrase, “called by my name”; but the literal rendering, which is both clearer and more forcible than the paraphrase, is sometimes added in the margin of R.V. (e.g. 1 Kings 8:43 ). that doeth this ] An epithet confirmatory of the preceding promise; cf. Jeremiah 33:2 . Amos 9:11-12 stands in the LXX. (cod.

Anointing was in particular practised on festal occasions; and oil was accordingly a mark of joy ( Psalm 23:5 ; Psalm 45:7 ; Psalm 92:10 ; Isaiah 61:3 ; Ecclesiastes 9:8 ), while not to anoint oneself was a token of mourning ( 2 Samuel 14:2 ). but they are not grieved for the affliction of Joseph ] more lit., are not sick for the breach (or wound ) of Joseph . The words bring out the irony of their position: immersed themselves in a vortex of pleasure, they are unconcerned by the thought of the breach or wound in the body politic, i.e. the impending material ruin, the signs of which the prophet can only too clearly discern, though they are invisible to the self-satisfied political leaders of the nation. For the term breach (or wound ), applied to a nation, cf. Isaiah 30:26 ; Jeremiah 6:14 (“the breach of the daughter of my people”), Jeremiah 8:21 , Jeremiah 10:19 , Jeremiah 14:17 , Jeremiah 30:12 ; Jeremiah 30:15 ; Nahum 3:19 ; Lamentations 2:13 (A.V., R.V., often “hurt”).

JEREMIAH 30: 11 For I am with you, says the LORD, to save you: for I will make a full end of all the nations where I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no way leave you unpunished. Verse 11 Though I make a full end of all nations - Though the Persians destroy the nations whom they vanquish, yet they shall not destroy thee. JEREMIAH 30: 12 For thus says the LORD, Your hurt is incurable, and your wound grievous. Verse 12 Thy bruise is incurable - ‫אנוש‬ anush, desperate, not incurable; for the cure is promised in Jeremiah 30:17, I will restore health unto thee, and I will heal thee of thy wounds. JEREMIAH 30: 13 There is no one to plead your cause, that you may be bound up: you have no healing medicines. Verse 13 There is none to plead thy cause - All thy friends and allies have forsaken thee. JEREMIAH 30: 14 All your lovers have forgotten you; they don’t seek you: for I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased. JEREMIAH 30: 15 Why do you cry for your hurt? Your pain is incurable: for the greatness of your iniquity, because your sins were increased, I have done these things to you. Verse 15 Thy sorrow is incurable - ‫אנוש‬ anush, desperate. See Jeremiah 30:12.

The rendering of the R.V. margin ‘which was upon them’ (i.e. the name of the God of Israel) although a harsh condensed expression, seems preferable. It is not at first sight evident who are intended by ‘upon them’. Most commentators accepting this rendering explain the words as having reference to the two prophets, and illustrate them by Jeremiah 15:16 , ‘Thy word was unto me a joy and the rejoicing of mine heart: for I am called by Thy name, O Lord God of hosts.’ This indeed is very possible. But the other explanation, which refers ‘which was upon them’ to ‘the Jews that were in Judah and Jerusalem’, seems most suited to the context. Not the ground of the personal courage of the two prophets, but the basis of their prophetic appeal, i.e. the spiritual calling of the nation, is the purport of the phrase. The prophets prophesied to the Jews in the name of the God Who had chosen them, Whose Name was called upon them. Cf. Isaiah 43:5-7 ; Isaiah 63:19 ; Isaiah 65:1 ; Jeremiah 7:10 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Daniel 9:18-19 . The message of the prophets was to arouse the people from their neglect of the spiritual work which they were to perform—a work of which the Temple was a pledge,—the testimony to the nations that God had made Himself known unto Israel.

That they may possess - rather, "inherit The remnant of Edom - The restoration was not to be for themselves alone. No gifts of God end in the immediate object of His bounty and love. They were restored, in order that they, the first objects of God's mercies, might win others to God; not Edom only, "but all nations, upon whom," God says, "My Name is called." Plainly then, it is no temporal subjugation, nor any earthly kingdom. The words, "upon whom the name is called," involve, in any case, belonging to, and being owned by, him whose name is called upon them. It is said of the wife bearing the name of the husband and becoming his, "let thy name be called upon us Isaiah 4:1. When Jacob especially adopts Ephraim and Manasseh as his he says, "let my name be named upon them, and the name of My fathers, Abraham and Isaac" Genesis 48:16. In relation to God, the words are used of persons and of places especially appropriated to God; as the whole Jewish Church and people, His Temple 1 Kings 8:43; Jeremiah 7:10-11, Jeremiah 7:14, Jeremiah 7:30; Jeremiah 34:15, His prophets Jeremiah 15:16, the city of Jerusalem Daniel 9:18-19 by virtue of the temple built there. Contrariwise, Isaiah pleads to God, that the pagan "were never called by Thy Name" Isaiah 63:19. This relation of being "called" by the "Name" of God, was not outward only, nor was it ineffective. Its characteristics were holiness imparted by God to man, and protection by God.

29 . a plant of renown ] a plantation of renown, lit. for a name, i.e. a plantation which shall be (or, so as to be) renowned; cf. for the phrase Ezekiel 39:13 ; Isaiah 55:13 . The ref. is not to the person of the Messiah, but to the luxuriant fertility and vegetation of the earth in the Messianic age. Comp. Psalms 67, Psalm 72:16 ; Amos 9:13 ; Hosea 2:21 ; Joel 2:23 seq . The land of Israel was subject to droughts and famine ( Ezekiel 36:15 ; Ezekiel 36:30 ; 1 Kings 17 seq .; Jeremiah 14:1-6 ; Jeremiah 14:18 ; Joel 1). In the regeneration this reproach shall no more fall on it, ch. Ezekiel 36:3 ; Ezekiel 36:6 ; Ezekiel 36:15 .

Secondly, Go4's Intcrcfi in his People, a-nd p eth that God would remember chat : T/v i rebuke thee, O Satan ; the l^rd that bath ch Jcrufalem, rebuki thee. True, the Church, Saints are difpicable iii the World, wherefore I do think to tread them down: The Saints alfo weak in Grace, but have Corruptions are ftrong, and therefore Satan, the God of World, doth think to tread them down ; but Saints have a God, the. Living, the Eternal C and therefore (hall net be trodden down, yea,' /hail he holden up, for God is able to muk? t Jiand, Rom. 14. 4. It was Haman\ Mifhap to be engag'd aga the duecn, and the Kindred of the Queen, 't that made him be could not profper, that broi him rp Contempt and the Gallows ; had be foi: to ruin another People, probably he might h brought bis Deftgn to a defir'd Conclufion, his compajjing the Death of the Queen fpoiPd 5^rfln aJfo, when he fighteth againft the Chu: >tf l^ litre fo come to ihc yio\ft^ fot Goi. ^ ofjcfus Chrift. 5 i