Jer 14:19-20 | KD | STEP | Renewed supplication and repeated rejection of the same. - Jer 14:19. "Hast thou then really rejected Judah? or doth thy soul loathe Zion? Why hast Thou smitten us, so that there is no healing for us? We look for peace, and there is no good; for the time of healing, and behold terror! Jer 14:20. We know, Jahveh, our wickedness, the iniquity of our fathers, for we have sinned against Thee. Jer 14:21. Abhor not, for Thy name’s sake; disgrace not the throne of Thy glory; remember, break not Thy covenant with us! Jer 14:22. Are there among the vain gods of the Gentiles givers of rain, or will the heavens give showers? Art not Thou (He), Jahveh our God? and we hope in Thee, for Thou hast made all these." "And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. . And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. . And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. . And I give them up to be abused to all kingdoms of the earth, for Manasseh’s sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. . For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? . Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. . And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. . More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. . She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh." The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity ( and ) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion ( ), and to set forth the reasons which made this seem impossible ( -22). In the question, , the emphasis lies on the מאסתּ, strengthened as it is by the inf. abs .: hast Thou utterly or really rejected? The form of the question is the same as that in ; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev 26:41., Deu 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer 2:5., Jer 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of : Abhor not, sc. thy people, for Thy name’s sake, lest Thou appear powerless to help in the eyes of the nations; see on and on Num 14:16. נבּל, lit., to treat as fools, see on , here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, , etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Lev 26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen (הבלים, see ) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתּה הוּא, Thou art (הוּא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it, after ; still less is it, with Calv.: the punishment inflicted on us; but, as אלּה demands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura , Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in -5.

‏ Jeremiah 14:19-20

Renewed supplication and repeated rejection of the same. - Jer 14:19. "Hast thou then really rejected Judah? or doth thy soul loathe Zion? Why hast Thou smitten us, so that there is no healing for us? We look for peace, and there is no good; for the time of healing, and behold terror! Jer 14:20. We know, Jahveh, our wickedness, the iniquity of our fathers, for we have sinned against Thee. Jer 14:21. Abhor not, for Thy name’s sake; disgrace not the throne of Thy glory; remember, break not Thy covenant with us! Jer 14:22. Are there among the vain gods of the Gentiles givers of rain, or will the heavens give showers? Art not Thou (He), Jahveh our God? and we hope in Thee, for Thou hast made all these.""And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. Jer 15:2 . And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jer 15:3 . And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jer 15:4 . And I give them up to be abused to all kingdoms of the earth, for Manasseh’s sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jer 15:5 . For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jer 15:6 . Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jer 15:7 . And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jer 15:8 . More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jer 15:9 . She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh."

The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity (Jer 15:17 and Jer 15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion (Jer 15:19), and to set forth the reasons which made this seem impossible (Jer 15:20 -22). In the question, Jer 15:19, the emphasis lies on the מאסתּ, strengthened as it is by the inf. abs.: hast Thou utterly or really rejected? The form of the question is the same as that in Jer 2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev 26:41., Deu 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer 2:5., Jer 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jer 15:21 : Abhor not, sc. thy people, for Thy name’s sake, lest Thou appear powerless to help in the eyes of the nations; see on Jer 15:7 and on Num 14:16. נבּל, lit., to treat as fools, see on Deu 32:15, here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, Exo 25:22, etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Lev 26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen (הבלים, see Jer 8:19) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתּה הוּא, Thou art (הוּא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it, after Isa 37:16; still less is it, with Calv.: the punishment inflicted on us; but, as אלּה demands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura, Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in Jer 15:2-5.