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The Great Drought

The word of the L ord that came to Jeremiah concerning the drought:

Judah mourns

and her gates languish;

they lie in gloom on the ground,

and the cry of Jerusalem goes up.

Her nobles send their servants for water;

they come to the cisterns,

they find no water,

they return with their vessels empty.

They are ashamed and dismayed

and cover their heads,

because the ground is cracked.

Because there has been no rain on the land

the farmers are dismayed;

they cover their heads.

Even the doe in the field forsakes her newborn fawn

because there is no grass.

The wild asses stand on the bare heights,

they pant for air like jackals;

their eyes fail

because there is no herbage.

Although our iniquities testify against us,

act, O L ord, for your name’s sake;

our apostasies indeed are many,

and we have sinned against you.

O hope of Israel,

its savior in time of trouble,

why should you be like a stranger in the land,

like a traveler turning aside for the night?

Why should you be like someone confused,

like a mighty warrior who cannot give help?

Yet you, O L ord, are in the midst of us,

and we are called by your name;

do not forsake us!

Thus says the L ord concerning this people:

Truly they have loved to wander,

they have not restrained their feet;

therefore the L ord does not accept them,

now he will remember their iniquity

and punish their sins.

¹¹ The L ord said to me: Do not pray for the welfare of this people. ¹²Although they fast, I do not hear their cry, and although they offer burnt offering and grain offering, I do not accept them; but by the sword, by famine, and by pestilence I consume them.

Denunciation of Lying Prophets

¹³ Then I said: “Ah, Lord G od! Here are the prophets saying to them, ‘You shall not see the sword, nor shall you have famine, but I will give you true peace in this place.’ ” ¹⁴And the L ord said to me: The prophets are prophesying lies in my name; I did not send them, nor did I command them or speak to them. They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds. ¹⁵Therefore thus says the L ord concerning the prophets who prophesy in my name though I did not send them, and who say, “Sword and famine shall not come on this land”: By sword and famine those prophets shall be consumed. ¹⁶And the people to whom they prophesy shall be thrown out into the streets of Jerusalem, victims of famine and sword. There shall be no one to bury them—themselves, their wives, their sons, and their daughters. For I will pour out their wickedness upon them.

You shall say to them this word:

Let my eyes run down with tears night and day,

and let them not cease,

for the virgin daughter—my people—is struck down with a crushing blow,

with a very grievous wound.

If I go out into the field,

look—those killed by the sword!

And if I enter the city,

look—those sick with famine!

For both prophet and priest ply their trade throughout the land,

and have no knowledge.

The People Plead for Mercy

Have you completely rejected Judah?

Does your heart loathe Zion?

Why have you struck us down

so that there is no healing for us?

We look for peace, but find no good;

for a time of healing, but there is terror instead.

We acknowledge our wickedness, O L ord,

the iniquity of our ancestors,

for we have sinned against you.

Do not spurn us, for your name’s sake;

do not dishonor your glorious throne;

remember and do not break your covenant with us.

Can any idols of the nations bring rain?

Or can the heavens give showers?

Is it not you, O L ord our God?

We set our hope on you,

for it is you who do all this.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Prophet to speak rims to them, “Behold, I shall be wholly dissolved into tears, and that on your account.” The Prophet, no doubt, wept sincerely when he saw his own people wilfully drawing upon themselves the wrath of God and their final dest, ruction; nor could he divest himself of his humane feelings: but he speaks not here only of his own solicitude, but God himself bids him thus to speak, in order that the Jews might be ashamed of their carelessness, as they ridiculed or despised, with dry eyes, the calamity which was nigh them, and the Prophet alone wept for them. We have spoken of this in the ninth chapter and in other places. There indeed the Prophet wished that his eyes were fountains of tears; but his object was, no doubt, not only to shew his concern for his own nation, but also thus to try whether they could be turned to repentance, their hardness being so great: and in this place the same thing is shewn still more clearly; for God bids the Prophet to weep, not in secret, but to declare this to the whole people, Behold, my eyes come down into tears, and there shall be no rest, no cessation.

We now perceive the design of the Holy Spirit; for as the obstinacy of the people was so great that they shed no tears, though God often terrified them with the most dreadful threatenings, it was necessary that this coming calamity should be set before their eyes, in the person of Jeremiah, as in a mirror, in order that they might at length learn to fear. Whenever such passages occur, let us remember that at this day also men are equally stupid, so that they ought not to be less sharply urged, and that, God in the gospel adds vehemence and sharp goads to the truth; for such is not only the sloth of our hearts, but also their hardness, that it is necessary to constrain those who will not suffer themselves to be drawn and led.

Some render the words, “Descend shall tears from mine eyes;” but more correct is the other version, “Mine eyes shall descend into, tears,” as ב, beth, is to be prefixed to דמעה damoe, or ל lamed; and it is added, night and day, because the daughter of my people is broken with a great breaJeremiah As yet the Jews were indeed existing as a nation; but the Prophet gives here a striking representation, as though the scene was present, that they might know that a sudden destruction was at hand, though they as yet trusted in their own auxiliaries; nor indeed could they have been led to fear God in any degree until, their quietness was disturbed. ¹¹⁸¹¹⁸     More consistent with the character of the Hebrew is to render the verse thus, —
   17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous.
   The event, though future, is represented as having past; for he relates a vision. The “daughter” is not in apposition but in construction with “virgin.” Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here “kingdom” by the Targum. See Isaiah 37:22; 47:1; Jeremiah 31:21; 46:11.
   “Those cities,” says Lowth, “are called virgins, which never came into a conqueror’s hands.” Jerusalem was in this sense a virgin. He says further, “The dissolution of the body politic is called a breach, in allusion to the breaking of the limbs of the human body.” The “smiting,” or the stroke, was “very grievous,” because the body politic, or the state, was shattered into pieces.” — Ed.

He calls them the virgin daughter of his people, not for honor’s sake, but because God had hitherto spared the Jews. Virgin is sometimes taken in a good sense; for God, when speaking of the holy marriage, by which he had bound the Jews to himself, compares his people to a virgin. But the daughter of Babylon is also often called a virgin, because the Chaldeans, through long peace, had accustomed themselves to delicacies. So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, “Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you.”

And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows —

¹¹⁸ More consistent with the character of the Hebrew is to render the verse thus, — 17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous. The event, though future, is represented as having past; for he relates a vision. The “daughter” is not in apposition but in construction with “virgin.” Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here “kingdom” by the Targum. See Isaiah 37:22; 47:1; Jeremiah 31:21; 46:11. “Those cities,” says Lowth, “are called virgins, which never came into a conqueror’s hands.” Jerusalem was in this sense a virgin. He says further, “The dissolution of the body politic is called a breach, in allusion to the breaking of the limbs of the human body.” The “smiting,” or the stroke, was “very grievous,” because the body politic, or the state, was shattered into pieces.” — Ed.