Verse-by-Verse Bible Commentary
Jeremiah 14:1

Clarke's Commentary

CHAPTER XIV

This chapter begins with foretelling a drought that should

greatly distress the land of Judea, the effects of which are

described in a most pathetic manner, 1-6.

The prophet then, in the people's name, makes a confession of

sins, and supplication for pardon, 7-9.

But God declares his purpose to punish, forbidding Jeremiah to

pray for the people, 10-12.

False prophets are then complained of, and threatened with

destruction, as are also those who attend to them, 13-16.

The prophet, therefore, bewails their misery, 17, 18;

and though he had just now been forbidden to intercede for

them, yet, like a tender pastor, who could not cease to be

concerned for their welfare, he falls on the happy expedient of

introducing themselves as supplicating in their own name that

mercy which he was not allowed to ask in his, 19-22.

NOTES ON CHAP. XIV

Verse Jeremiah 14:1. The word - that came - concerning the dearth. — This discourse is supposed to have been delivered, after the fourth year of Jehoiakim. Concerning the dearth. We have no historic record of any dearth that may fall in with the time of this prophecy, and perhaps it does not refer to any particular dearth: but this was a calamity to which Judea was very liable. They had ordinarily very dry summers, for scarcely any rain fell from April to the middle of October; and during much of this time, the rivers were generally either very low or entirely dry. They kept the rain of the winter in tanks and reservoirs; and if little fell in winter, a dearth was unavoidable. See an account of a dearth in the time of Elijah, 1 Kings 18:5, through which almost all the cattle were lost.

Bridgeway Bible Commentary

Drought, disease and war (14:1-15:9)

A severe drought had hit Judah. People in all walks of life, from nobles to farmers, were affected by it, and they covered their heads as a sign of their distress. They had difficulty in getting enough water to keep themselves alive, and their animals were beginning to suffer from disease. Some had already died because of the lack of food (14:1-6).
Pleading on behalf of the people, Jeremiah confesses the nation’s sins. He asks God to cease acting as if he were an uninterested traveller passing through a strange land, and instead act to help them. After all, the land is his and so are the people (7-9). In reply God points out that he cannot overlook their sin. Jeremiah should stop pleading for them, because nothing can now save them from God’s judgment, a judgment that will come through war, famine and disease (10-12).
Jeremiah tells God that prophets have been assuring the people that these calamities will not overtake them (13). God replies that such prophets are false prophets. They will perish in shame and so will all those who believe them. The people have welcomed these prophecies of peace, because by such assurances they feel free to increase their wrongdoing without fear of punishment (14-16). Jeremiah weeps publicly to impress upon people the sorrow he feels as he foresees their terrible suffering (17-18).
Though his past pleas have not been answered, Jeremiah pleads with God yet once more. On behalf of the people he confesses their wrongdoing and asks that God will be merciful to them and give them rain. He prays that God will not forsake his people but will remember his covenant with them. There is no other God they can call upon to help them (19-22).

God replies that though Moses and Samuel had in the past pleaded successfully on behalf of the people (e.g. Exodus 32:11-14; Numbers 14:13-25; 1 Samuel 7:5-9; 1 Samuel 7:5-9; 1 Samuel 12:19-25), the nation has now passed the point where God can extend his mercy further. The false religion promoted by Manasseh still controls the attitudes of the people, and the nation will come to a cruel and humiliating end (15:1-4).

Time and again God has punished his people, with the purpose that they might acknowledge their sin and return to him; but always it has been without result. They do not deserve any further pity (5-6). The final slaughter is too horrible to imagine, but when people refuse to change their ways, such a judgment becomes inevitable (7-9).

Coffman's Commentaries on the Bible

THE GREAT DROUGHT

“The word of Jehovah that came to Jeremiah concerning the drought. Judah mourneth, and the gates thereof languish, they all sit in black upon the ground; and the cry of Jerusalem is gone up. And their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are put to shame and confounded, and cover their heads. Because of the ground which is cracked, for that no rain hath been in the land, the plowmen are put to shame, they cover their heads. Yea, the hind also in the field calveth, and forsaketh her young, because there is no grass. And the wild asses stand on the bare heights, they pant for air, like jackals; their eyes fail because there is no herbage.”

“The word of Jehovah that came to Jeremiah” This is the title of the whole chapter and through Jeremiah 15:4, all of which deals with the same subject.

“They all sit in black upon the ground” The custom of wearing black as a token of grief or mourning was known then and might be even much older than those times. In addition to their dress and humble posture sitting upon the ground; the people are here represented as raising a mighty cry to God in heaven for relief. Throughout their history, the Jews had persistently called upon God when their troubles came upon them. “Their nobles send their little ones to the waters” (Jeremiah 14:3). The word rendered “little ones” here is peculiar to Jeremiah, a very rare word. Most modern scholars insist that it means “servants,” “inferiors,” or “employees,” or “the common people.”Scribner’s Bible Commentary (New York: Charles Scribner’s Sons, 1898), p. 404. However, some of the older commentators believed the reference is to little children, implying that, “Due to the drought, the servants no longer attended their lords; it was `everyone for himself’; and the lords of the society were required to employ their own children to fetch water.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 294.

Either interpretation shows the seriousness of the water shortage.

“Cisterns” This word has the same meaning today; and for ages, such reservoirs have been used for storing water during the times of rain against anticipated shortages. The tragedy here was simply that the supply was exhausted.

“They cover their heads” “This was a sign of mourning,”Wycliffe Old Testament Commentary, p. 669. indicating the same thing as the black clothing did in Jeremiah 14:1.

“The plowmen are put to shame” Thompson rendered the word `plowmen’ in this clause as `farmers’;J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 376. but we fail to see any great advantage of the change. We have never known a plowman who was not a farmer. Robinson made it “tillers of the ground”;WR, p. 483. but that also falls short of being an improvement.

The devastating nature of this drought is seen in the fact that all living things were affected by it: (1) human beings of all classes, (2) nobles, (3) servants, (4) children, (5) farmers, (6) wild animals, (7) even the ground was cracked, (8) the grass had all died, and (9) there were not even any twigs upon which the wild ass could live.

“Yea, the hind calved, and forsook her offspring” The word `hind’ is an Old English word for the female of the red deer; “And this animal was regarded by the ancients as tenderly caring for her young.”C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 245. The reason why the calf was abandoned here was the inability of the mother to produce milk due to the shortage of grass.

“The glazed condition of the eyes of the wild ass gives us the picture of eyes that are practically motionless because the death of the animal is near.”J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) footnote, p. 379.

Barnes' Notes on the Whole Bible

The dearth - Really, the drought,

Calvin's Commentary on the Bible

Though the Prophet does not distinctly express that what had not yet happened was divinely revealed to him, yet it may be easily gathered that it was a prophecy with reference to what was future. Of this sterility nothing is recorded in sacred history: there is, however, no doubt but God had in an unusual manner afflicted the Jews, as previously in the days of Ahab. As then a drought was near at hand which would cause great scarcity, his purpose was to forewarn the Jews of it before the time, that they might know that the dryness did not happen by chance, but was an evidence of God’s vengeance. And we know that whenever any adversity happens, the causes of it are sought in the world, so that hardly any one regards the hand of him who smites. But when there is a year of sterility, we consult astrology, and think that it is owing to the influence of the stars: thus God’s judgment is overlooked. As then men contrive so many expedients by which they throw aside the consideration of Divine judgment, it was necessary that the Prophet should speak of the sterility mentioned here before it happened, and point it out as it were by the finger, though it was yet not made manifest.

He therefore says that the word of God came to him respecting the words of restraints ⁽¹⁰³⁾ Though דבר, deber, signifies a thing or a business or concern, yet, what seems here to be intended is the contrast between דבר, deber, the word of God, and דברים deberim, the words of men; for he says, על דברי הבצרות ol deberi ebetserut, because the Jews, as it is usual, would have many words of different kinds among themselves respecting the sterility: when anything uncommon or unexpected happens, every one has his own opinion. But the Prophet sets up the word of Jehovah in opposition to the words of men; as though he had said, “They will inquire here and there as to the causes of the scarcity; there will yet be but one cause, and that is, God is punishing them for their wickedness.”

He calls sterility prohibitions or restraints: for though God could in an instant destroy and mar whatever has come to maturity, yet, in order to shew that all the elements are ready to obey him, he restrains the heavens whenever he pleases; and hence he says,

“In that day the heavens will hear the earth, and the earth will hear the corn, and the corn will hear men.” (Hosea 2:21)

For as this order of things is set before us, it cannot be otherwise but that, whenever we are hungry, our eyes turn to the corn and bread; but corn does not come except the earth be fruitful; and the earth cannot of itself bring forth anything, and except it derives moisture and strength from the heavens. So also, on the other hand, he says,

“I will make for you the heaven brass and the earth iron.” ⁽¹⁰⁴⁾ (Leviticus 26:19)

We hence see the reason for this word, prohibitions, by which the Prophet designates the dryness of the heavens and the sterility of the earth; for the earth in a manner opens to us its bowels when it brings forth food for our nourishment; and the heavens also pour forth rain, by which the earth is irrigated. So also God prohibits or restrains the heavens and the earth, and closes up his bounty, so as to prevent it to come to us. It now follows —

(103) The Septuagint express it in one,word, “ἀζροχία — the want of rain;” the Vulgate, by words of dryness, or drought: and the Syriac, by “defect of rain.” We may take “words” here in the sense of effects; so we may render the Hebrew, “concerning the effects of restraints;” and the last word is put in the plural number because there was a twofold restraint, — that of the heavens from rain, and that of the earth from producing fruit. The “effects” of these restraints are described in the following verses. — Ed

(104) There is a little inadvertence here: “iron,” in this text, is applied to heaven, and “brass” to the earth, — Ed.

Smith's Bible Commentary

Chapter 14

The word of the LORD that came to Jeremiah concerning the deaRuth ( Jeremiah 14:1 ).

For a drought filled the land.

Judah mourns, and the gates languish; they are black upon the ground; and the cry of Jerusalem is gone up. And their nobles have sent their little ones to the water holes: they came to the water holes, and found no water; so they returned with their vessels empty; they were ashamed and confounded, and they covered their heads. Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. Yea, the hind also calved in the field, but it forsook the calf, because there was no grass. 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. 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 ( Jeremiah 14:2-7 ).

So the message that God gave to Jeremiah concerning the drought. And then he prays:

O the hope of Israel, the saving thereof in time of trouble, why should you be as a stranger in the land, and as a wayfaring man that turns aside to tarry for a night? Why should you be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, are in the midst of us, and we are called by thy name; don't leave us ( Jeremiah 14:8-9 ).

So Jeremiah continues to intercede though God told him not to.

Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins. Then said the LORD unto me, Pray not for this people for their good ( Jeremiah 14:10-11 ).

Jeremiah just prayed. God said, "Don't pray to Me for their good."

When they fast, I will not hear their cry; and when they offer burnt offerings and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence. Then said I, Ah, Lord GOD! behold, the prophets are saying unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then the LORD said unto me, The prophets are prophesying lies in my name: I did not send them, neither have I commanded them, neither did I speak unto them: they are prophesying unto you a false vision and divination, and a thing of nothing, and the deceit of their hearts. Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed ( Jeremiah 14:12-15 ).

It's a terrible thing to speak in the name of the Lord your own opinions, thoughts or ideas. It's all right to speak your own opinions, thoughts and ideas as your own opinions, thoughts and ideas. Now Paul the apostle was careful to make a distinction. In writing he said, "Now I don't have a word from the Lord on this, but this is my opinion on this subject." And that's good. You can express your opinion. There's nothing wrong with expressing your opinion. It's just when you express your opinion in the name of the Lord that it becomes wrong, because then when it doesn't work out, then you make God to be a liar or God to be made a fool. So there are a lot of people that are speaking in the name of the Lord things that are not really of the Lord, things that aren't really scriptural. Things that are really anti-scriptural. In fact, much like these prophets. "Everything is going to be great. Everybody is going to prosper. Everybody's just going to be healed and everybody should be prospering and God wants you all to go out and purchase new Mercedes and you'll be blessed and prosperous now. Peace, peace, prosperity." God said, "They're not prophesying from Me." For God said, "They that live godly in Christ Jesus shall suffer persecution" ( 2 Timothy 3:12 ). If any man suffers according to the will of God. These false prophets, some of them are now saying if Jesus only had enough faith He wouldn't have had to suffer the cross. Oh, what blasphemy. And God will deal with them.

And the people to whom they prophesy shall be cast out in the streets of Jerusalem, because of the famine and the sword; and they shall have none to bury them ( Jeremiah 14:16 ),

The bodies, they'll die and they'll just throw them out in the street. It's a horrible thing in some places in the world today. People are dying and there's really no one. They just put the body out in the street and they sweep them up like dust in the morning. Tragic. Person dies; you don't have enough strength. You just put the body out in the street and let someone else carry it off.

Therefore thou shalt say this word to them; Let mine eyes run down with tears night and day ( Jeremiah 14:17 ),

The weeping prophet.

and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold those that are sick with famine! yea, both the prophet and the priest go about into a land that they know not ( Jeremiah 14:17-18 ).

So he questions God.

Have you utterly rejected Judah? does your soul loathe Zion? why have you smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold there is trouble! We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. Are there any among the vanities of the Gentiles that can cause rain? ( Jeremiah 14:19-22 )

Here's this great drought. People are dropping off like flies. They're dying all over the place because of the famine and all. Are there any of these vanities of the Gentiles or the gods that the Gentiles worship, the pagan gods, that can cause rain?

or can the heavens give showers? Art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things ( Jeremiah 14:22 ).

He continues this message on the drought. "

Dr. Constable's Expository Notes

A message came to Jeremiah from Yahweh concerning some droughts (Heb. plural) that overtook Judah. Droughts were a punishment for covenant violation in Israel (cf. Leviticus 26:18-19; Deuteronomy 28:23-24). This pericope begins with an unusual introductory statement, which occurs again in Jeremiah 46:1; Jeremiah 47:1; and Jeremiah 49:34.

Dr. Constable's Expository Notes

A lament during drought 14:1-16

Gill's Exposition of the Whole Bible

The word of the Lord that came to Jeremiah concerning the dearth. Or, "concerning the words of straints" x; that is, concerning the businesses of a drought, as the Targum; concerning the Lord's restraining rain from the earth, and forbidding the heavens dropping it down; the consequence of which is a drought, or dryness of the earth; and the effect of that a famine; when this was it is not anywhere said; it could not be the famine at the siege of Jerusalem by Nebuchadnezzar, because that only affected the city; this all Judea. Some think it was in the beginning of the reign of Zedekiah, long before the siege; and others, that it was in the reign of Jehoiakim, since we read of a fast in his time, Jeremiah 36:9, which might be on this occasion; and it appears that there was one at this time, though not acceptable to God; see

Jeremiah 14:12.

x על דברי הבצרות "super verbis, cohibitionum", Junius Tremellius "retentionum"; Tigurine version; "prohibitionum", Pagninus, Montanus.

Henry's Complete Commentary on the Bible

      1 The word of the LORD 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.

      The first verse is the title of the whole chapter: it does indeed all concern the dearth, but much of it consists of the prophet's prayers concerning it; yet these are not unfitly said to be, The word of the Lord which came to him concerning it, for every acceptable prayer is that which God puts into our hearts; nothing is our word that comes to him but what is first his word that comes from him. In these verses we have,

      I. The language of nature lamenting the calamity. When the heavens were as brass, and distilled no dews, the earth was as iron, and produced no fruits; and then the grief and confusion were universal. 1. The people of the land were all in tears. Destroy their vines and their fig-trees and you cause all their mirth to cease, Hosea 2:11; Hosea 2:12. All their joy fails with the joy of harvest, with that of their corn and wine. Judah mourns (Jeremiah 14:2; Jeremiah 14:2), not for the sin, but for the trouble--for the withholding of the rain, not for the withdrawing of God's favour. The gates thereof, all that go in and out at their gates, languish, look pale, and grow feeble, for want of the necessary supports of life and for fear of the further fatal consequences of this judgment. The gates, through which supplies of corn formerly used to be brought into their cities, now look melancholy, when, instead of that, the inhabitants are departing through them to seek for bread in other countries. Even those that sit in the gates languish; they are black unto the ground, they go in black as mourners and sit on the ground, a the poor beggars at the gates are black in the face for want of food, blacker than a coal,Lamentations 4:8. Famine is represented by a black horse, Revelation 6:5. They fall to the ground through weakness, not being able to go along the streets. The cry of Jerusalem has gone up; that is, of the citizens (for the city is served by the field), or of people from all parts of the country met at Jerusalem to pray for rain; so some. But I fear it was rather the cry of their trouble, and the cry of their prayer. 2. The great men of the land felt from this judgment (Jeremiah 14:3; Jeremiah 14:3): The nobles sent their little ones to the water, perhaps their own children, having been forced to part with their servants because they had not wherewithal to keep them, and being willing to train up their children, when they were little, to labour, especially in a case of necessity, as this was. We find Ahab and Obadiah, the king and the lord chamberlain of his household, in their own persons, seeking for water in such a time of distress as this was, 1 Kings 18:5; 1 Kings 18:6. Or, rather, their meaner ones, their servants and inferior officers; these they sent to seek for water, which there is no living without; but there was none to be found: They returned with their vessels empty; the springs were dried up when there was no rain to feed them; and then they (their masters that sent them) were ashamed and confounded at the disappointment. They would not be ashamed of their sins, nor confounded at the sense of them, but were unhumbled under the reproofs of the word, thinking their wealth and dignity set them above repentance; but God took a course to make them ashamed of that which they were so proud of, when they found that even on this side hell their nobility would not purchase them a drop of water to cool their tongue. Let our reading the account of this calamity make us thankful for the mercy of water, that we may not by the feeling of the calamity be taught to value it. What is most needful is most plentiful. 3. The husbandmen felt most sensibly and immediately from it (Jeremiah 14:4; Jeremiah 14:4): The ploughmen were ashamed, for the ground was so parched and hard that it would not admit the plough even when it was so chapt and cleft that it seemed as if it did not need the plough. They were ashamed to be idle, for there was nothing to be done, and therefore nothing to be expected. The sluggard, that will not plough by reason of cold, is not ashamed of his own folly; but the diligent husbandman, that cannot plough by reason of heat, is ashamed of his own affliction. See what an immediate dependence husbandmen have upon the divine Providence, which therefore they should always have an eye to, for they cannot plough nor sow in hope unless God water their furrows,Psalms 65:10. 4. The case even of the wild beasts was very pitiable, Jeremiah 14:5; Jeremiah 14:6. Man's sin brings those judgments upon the earth which make even the inferior creatures groan: and the prophet takes notice of this as a plea with God for mercy. Judah and Jerusalem have sinned, but the hinds and the wild asses, what have they done? The hinds are pleasant creatures, lovely and loving, and particularly tender of their young; and yet such is the extremity of the case that, contrary to the instinct of their nature, they leave their young, even when they are newly calved and most need them, to seek for grass elsewhere; and, if they can find none, they abandon them, because not able to suckle them. It grieved not the hind so much that she had no grass herself as that she had none for her young, which will shame those who spend that upon their lusts which they should preserve for their families. The hind, when she has brought forth her young, is said to have cast forth her sorrows (Job 39:3), and yet she continues her cares; but, as it follows there, she soon sees the good effect of them, for her young ones in a little while grow up, and trouble her no more, Jeremiah 14:4; Jeremiah 14:4. But here the great trouble of all is that she has nothing for them. Nay, one would be sorry even for the wild asses (though they are creatures that none have any great affection for); for, though the barren land is made their dwelling at the best (Job 39:5; Job 39:6), yet even that is now made too hot for them, so hot that they cannot breathe in it, but they get to the highest places they can reach, where the air is coolest, and snuff up the wind like dragons, like those creatures which, being very hot, are continually panting for breath. Their eyes fail, and so does their strength, because there is no grass to support them. The tame ass, that serves her owner, is welcome to his crib (Isaiah 1:3) and has her keeping for her labour, when the wild ass, that scorns the crying of the driver, is forced to live upon air, and is well enough served for not serving. He that will not labour, let him not eat.

      II. Here is the language of grace, lamenting the iniquity, and complaining to God of the calamity. The people are not forward to pray, but the prophet here prays for them, and so excites them to pray for themselves, and puts words into their mouths, which they may make use of, in hopes to speed, Jeremiah 14:7-9; Jeremiah 14:7-9. In this prayer, 1. Sin is humbly confessed. When we come to pray for the preventing or removing of any judgment we must always acknowledge that our iniquities testify against us. Our sins are witnesses against us, and true penitents see them to be such. They testify, for they are plain and evident; we cannot deny the charge. They testify against us, for our conviction, which tends to our present shame and confusion, and our future condemnation. They disprove and overthrow all our pleas for ourselves; and so not only accuse us, but answer against us. If we boast of our own excellencies, and trust to our own righteousness, our iniquities testify against us, and prove us perverse. If we quarrel with God as dealing unjustly or unkindly with us in afflicting us, our iniquities testify against us that we do him wrong; "for our backslidings are many and our revolts are great, whereby we have sinned against thee--too numerous to be concealed, for they are many, too heinous to be excused, for they are against thee." 2. Mercy is earnestly begged: "Though our iniquities testify against us, and against the granting of the favour which the necessity of our case calls for, yet do thou it." They do not say particularly what they would have done; but, as becomes penitents and beggars, they refer the matter to God: "Do with us as thou thinkest fit," Judges 10:15. Not, Do thou it in this way or at this time, but "Do thou it for thy name's sake; do that which will be most for the glory of thy name." Note, Our best pleas in prayer are those that are fetched from the glory of God's own name. "Lord, do it, that they mercy may be magnified, thy promise fulfilled, and thy interest in the world kept up; we have nothing to plead in ourselves, but every thing in thee." There is another petition in this prayer, and it is a very modest one (Jeremiah 14:9; Jeremiah 14:9): "Leave us not, withdraw not thy favour and presence." Note, We should dread and deprecate God's departure from us more than the removal of any or all our creature-comforts. 3. Their relation to God, their interest in him, and their expectations from him grounded thereupon, are most pathetically pleaded with him, Jeremiah 14:8; Jeremiah 14:9. (1.) They look upon him as one they have reason to think should deliver them when they are in distress, yea, though their iniquities testify against them; for in him mercy has often rejoiced against judgment. The prophet, like Moses of old, is willing to make the best he can of the case of his people, and therefore, though he must own that they have sinned many a great sin (Exodus 32:31), yet he pleads, Thou art the hope of Israel. God has encouraged his people to hope in him; in calling himself so often the God of Israel, the rock of Israel, and the Holy One of Israel, he has made himself the hope of Israel. He has given Israel his word to hope in, and caused them to hope in it; and there are those yet in Israel that make God alone their hope, and expect he will be their Saviour in time of trouble, and they look not for salvation in any other; "Thou hast many a time been such, in the time of their extremity." Note, Since God is his people's all-sufficient Saviour, they ought to hope in him in their greatest straits; and, since he is their only Saviour, they ought to hope in him alone. They plead likewise, "Thou art in the midst of us; we have the special tokens of thy presence with us, thy temple, thy ark, thy oracles, and we are called by the name, the Israel of God; and therefore we have reason to hope thou wilt not leave us; we are thine, save us. Thy name is called upon us, and therefore what evils we are under reflect dishonour upon thee, as if thou wert not able to relieve thy own." The prophet had often told the people that their profession of religion would not protect them from the judgments of God; yet here he pleads it with God, as Moses, Exodus 32:11. Even this may go far as to temporal punishments with a God of mercy. Valeat quantum valere potest--Let the plea avail as far as is proper. (2.) It therefore grieves them to think that he does not appear for their deliverance; and, though they do not charge it upon him as unrighteous, they humbly plead it with him why he should be gracious, for the glory of his own name. For otherwise he will seem, [1.] Unconcerned for his own people: What will the Egyptians say? they will say, "Israel's hope and Saviour does not mind them; he has become as a stranger in the land, that does not at all interest himself in its interests; his temple, which he called his rest for ever, is no more so, but he is in it as a wayfaring man, that turns aside to tarry but for a night in an inn, which he never enquires into the affairs of, nor is in any care about." Though God never is, yet he sometimes seems to be, as if he cared not what became of his church: Christ slept when his disciples were in storm. [2.] Incapable of giving them any relief. The enemies once said, Because the Lord was not able to bring his people to Canaan, he let them perish in the wilderness (Numbers 14:16); so now they will say, "Either his wisdom or his power fails him; either he is as a man astonished (who, though he has the reason of a man, yet, being astonished, is quite at a loss and at his wits' end) or as a mighty man who is overpowered by such as are more mighty, and therefore cannot save; though mighty, yet a man, and therefore having his power limited." Either of these would be a most insufferable reproach to the divine perfections; and therefore, why has the God that we are sure is in the midst of us become as a stranger? Why does the almighty God seem as if he were no more than a mighty man, who, when he is astonished, though he would, yet cannot save? It becomes us in prayer to show ourselves concerned more for God's glory than for our own comfort. Lord, what wilt thou do unto thy great name?