Jeremiah 14:6

14:1-9 The people were in tears. But it was rather the cry of their trouble, and of their sin, than of their prayer. Let us be thankful for the mercy of water, that we may not be taught to value it by feeling the want of it. See what dependence husbandmen have upon the Divine providence. They cannot plough nor sow in hope, unless God water their furrows. The case even of the wild beasts was very pitiable. The people are not forward to pray, but the prophet prays for them. Sin is humbly confessed. Our sins not only accuse us, but answer against us. Our best pleas in prayer are those fetched from the glory of God's own name. We should dread God's departure, more than the removal of our creature-comforts. He has given Israel his word to hope in. It becomes us in prayer to show ourselves more concerned for God's glory than for our own comfort. And if we now return to the Lord, he will save us to the glory of his grace.

And the wild asses did stand in the high places,.... To see where any grass was to be had, or where the wind blows more freely and cooly, to draw it in; as follows. The Targum renders it, "by the brooks"; and so Jarchi interprets it brooks of water; whither they came as usual to drink, and found them now dried up; and where they stood distressed and languishing, not knowing where to go for any: they snuffed up the wind like dragons: which, being of a hot nature, open their mouths, and draw in the wind and air to cool them. Aelianus (b) reports of the dragons in Phrygia, that they open their mouths, and not only draw in the air, but even birds flying. The word used for dragons signifies large fishes, great whales; and some understand it of crocodiles, who will lift up their heads above water to refresh themselves with the air: their eyes did fail; in looking about for grass; or for want of food, being quite starved and famished: because there was no grass; for their food and nourishment.

With great propriety is the herb or grass mentioned, this being the proper food of asses, as Aristotle (c) observes; and with which agrees the Scripture; which represents them as content when they have it; and as ranging about the mountains for it when they have none; being creatures very impatient of hunger and thirst; see Job 6:5 wherefore the Greek writers surname this animal dry and thirsty; and hence the lying story of Tacitus (d), concerning Moses and the children of Israel; who, he says, being ready to perish for want of water, Moses observed a flock of wild asses going from their pasture to a rock covered with trees, and followed them, taking it for herbage, and found large fountains of water. And very pertinently are their eyes said to fail for want of food, and the sight of them grow dim, which is more or less the case of all creatures in such circumstances; but the rather is this observed of the wild ass, because, as an Arabic writer (e) suggests, it is naturally very sharp and clear sighted. (b) De Animal. l. 2. c. 21. (c) Hist. Animal. l. 8. c. 8. (d) Histor. l. 5. c. 3.((e) Damir apud Bochart. Hierozoic. par. 1. l. 3. c. 16. col. 878.

6 . bare heights ] See on ch. Jeremiah 3:2 . pant for air ] oppressed by heat and thirst. jackals ] See on Jeremiah 9:11 , but mg. (by the change of one Heb. letter) the crocodile (coming out of the water to breathe). their eyes fail ] in place of their sharpness of sight. Cp. Job 11:20 ; Psalm 69:3 ; Lamentations 4:17 , and contrast Jonathan’s case in 1 Samuel 14:27 .

Verse 6. - The wild asses... in the high places ; rather, on the bare heights . " The wild asses," says a traveler cited by Rosenmüller," are especially fond of treeless mountains." Like dragons ; render rather, like jackals ( as Jeremiah 9:11; 10:22). The allusion is to the way jackals hold their head as they howl. We are told that even the keen eyes of the wild asses fail, because there was [is] no grass ; rather, herbage . They grow dim first with seeking it so long in vain, and then from lack of nourishment. Jeremiah 14:6

(6) The wild asses. —From the field the prophet’s eye turns to the bare hill-tops of the “high places,” and sees a scene of like distress. The “wild asses” seem turned to beasts of prey, and stand gaping for thirst, as the jackals (not “dragons”—comp. Jeremiah 9:11 ) stand panting for their prey. By some scholars the word is taken as meaning, like a kindred word in Ezekiel 29:3 ; Ezekiel 32:2 , “crocodiles,” with their wide gaping jaws. There was no grass.—The word is not the same as that in Jeremiah 14:5, and implies a larger and ranker herbage than that on which the hind fed.

The wild asses, wanting water, got upon high places, where was the freest and coolest air, and sucked in the wind, and this it is said they did like dragons, of whom Aristotle and Pliny report, that by reason of the great heat of their bodies, they ordinarily stand upon high places sucking in the cool air, and they tell us those creatures will live upon it for some time. The prophet describing this great drought, tells us the wild asses did the like. But for want of grass their eyes were either almost sunk in their heads, they being almost starved; or else the phrase signifies the frustration of their expectation, which this phrase also sometimes signifies in Scripture, Psalm 69:3 .

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 traveller 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 Cyclopædia].

Description of the distress arising from the drought. - Jeremiah 14:2 . Judah mourneth, and the gates thereof languish, like mourning on the ground, and the cry of Jerusalem goeth up. Jeremiah 14:3 . Their nobles send their mean ones for water: they come to the wells, find no water, return with empty pitchers, are ashamed and confounded and cover their head. Jeremiah 14:4 . For the ground, which is confounded, because no rain is fallen upon the earth, the husbandmen are ashamed, cover their head. Jeremiah 14:5 . Yea, the hind also in the field, she beareth and forsaketh it, because there is no grass. Jeremiah 14:6 . And the wild asses stand on the bare-topped heights, gasp for air like the jackals; their eyes fail because there is no herb." The country and the city, the distinguished and the mean, the field and the husbandmen, are thrown into deep mourning, and the beasts of the field pine away because neither grass nor herb grows. This description gives a touching picture of the distress into which the land and its inhabitants have fallen for lack of rain. Judah is the kingdom or the country with its inhabitants; the gates as used poetically for the cities with the citizens. Not mankind only, but the land itself mourns and pines away, with all the creatures that live on it; cf. Jeremiah 14:4, where the ground is said to be dismayed along with the tillers of it.

The gates of the cities are mentioned as being the places where the citizens congregate. אמלל, fade away, pine, is strengthened by: are black, i.e., mourn, down to the earth; pregnant for: set themselves mourning on the ground. As frequently, Jerusalem is mentioned alongside of Judah as being its capital. Their cry of anguish rises up to heaven. This universal mourning is specialized from Jeremiah 14:3 on. Their nobles, i.e., the distinguished men of Judah and Jerusalem, send their mean ones, i.e., their retainers or servants and maids, for water to the wells (גּבים, pits, 2 Kings 3:16, here cisterns). The Chet. צעור, here and in Jeremiah 48:4, is an unusual form for צעיר, Keri. Finding no water, they return, their vessels empty, i.e., with empty pitchers, ashamed of their disappointed hope. בּשׁוּ is strengthened by the synonym הכלמוּ. Covering the head is a token of deep grief turned inwards upon itself; cf. 2 Samuel 15:30; 2 Samuel 19:5. האדמה is the ground generally. חתּה is a relative clause: quae consternata est. "Because no rain," etc., literally as in 1 Kings 17:7. - Even the beasts droop and perish. כּי is intensive: yea, even. The hind brings forth and forsakes, sc. the new-born offspring, because for want of grass she cannot sustain herself and her young. עזוב, infin. abs. set with emphasis for the temp. fin., as Genesis 41:43; Exodus 8:11, and often; cf. Gesen. 131, 4, a, Ew. 351, c. The hind was regarded by the ancients as tenderly caring for her young, cf. Boch