Verse-by-Verse Bible Commentary
Jeremiah 14:3

Clarke's Commentary

Verse Jeremiah 14:3. Their nobles have sent their little ones — So general was this calamity, that the servants no longer attended to their lords, but every one was interested alone for himself; and the nobles of the land were obliged to employ their own children to scour the land, to see if any water could be found in the tanks or the pits. In the dearth in the time of Elijah, Ahab the king, and Obadiah his counsellor, were obliged to traverse the land themselves, in order to find out water to keep their cattle alive. This and the three following verses give a lively but distressing picture of this dearth and its effects.

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

Little ones - mean ones, the common people. The word is unique to Jeremiah Jeremiah 48:4.

The pits - i. e., tanks for holding water.

Covered their heads - The sign of grief.

Calvin's Commentary on the Bible

It is then added, Their chiefs will send the common people to the waters The Prophet’s object was again to point out something extraordinary, — that the great, possessing authority, would constrain and compel the common sort to draw water. They have sent them, he says, that is, by authority; they who could command others sent them to the waters. ⁽¹⁰⁶⁾ They came, he says, to the cisterns By the word גבים gabim, he means deep ditches, or pits; but some render them cisterns. With regard to the subject in hand, it signifies not; for the Prophet no doubt meant that they would come to the deepest wells or pits, as it is usually done ia a great drought; for many springs become often dry, and pits also, situated in high places; but in valleys some water remains, and there it may be had: there are also some wells ever full of water, where its abundance never fails. It was therefore the Prophet’s design to refer to such wells. They came, he says, to the wells, where they thought they could find a sufficient supply; but he adds, They found no waters; they returned with their empty vessels ⁽¹⁰⁷⁾

We now perceive what I have said, — that the Prophet here reproves the Jews for their stupidity in not understanding that God was angry with them when the order of nature, which ought ever to continue the same, thus failed. Droughts indeed often happen when there are no waters in most places; but when no well supplies any water, when there is not a drop of water to be found in the most favorable places, then indeed it ought to be concluded that God’s curse is on the people, who find nothing to drink; for in nothing does God deal more bountifully with the world than in the supply of water. We do not speak now of wine; but we see fountains everywhere pouring forth waters, and rivers also flow through countries: moreover, pits are dug through the labors of men; there are also cisterns in which the rain is preserved in places that are commonly dry: but when in cisterns no water remains, and when the fountains themselves refuse any supply, we may hence surely know that it is the special judgment of God; and this is what Jeremiah intended here to shew; and therefore he says that they were confounded and ashamed, and that they covered their head It now follows —

(106) The persons here mentioned are called by the Septuagint “chieftains — μεγιστᾶνες,” and “young men — τους νεωτέρους;” by the Vulqate, “the elder ones — majores,” and “the younger ones — minores;” by the Syriac, “the chiefs,” and “the common sort;” and by the Targum, “chief men,” and “subjects.” The first word is well expressed in our version, “nobles,” — the illustrious; and the most suitable word for the others is “menials;” they were the servants. — Ed

(107) would render the verse thus, —

3.When their nobles sent their menials for water, They came to the reservoirs, they found no water; They brought back their vessels empty: They were ashamed and confounded, And they covered their heads.

The word I render “reservoirs” means literally arches or vaults. They were places arched over to preserve water. Parkhurst thinks that the reservoirs made by King Hezekiah are intended, 2 Chronicles 32:30. That the verb שב has the meaning of bringing back is evident from Isaiah 52:8; and this is according to the Vulgate and the Septuagint in this place. Gataker and Venema think that the shame and confusion refer to the nobles, and not to the servants. This verse speaks of Jerusalem, the last mentioned in the former verse; and what follows refers to Judea, spoken of in the former part according to the usual manner of the prophets. — 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 lament during drought 14:1-16

Dr. Constable's Expository Notes

The servants who had gone to draw water returned to their masters empty-handed. The cisterns, which collected rainwater in the cities, were dry. Even the wealthy nobles could find no water, and their servants covered their heads as though to protect themselves from heaven-sent calamity.

"Covering the head is a token of deep grief turned inwards upon itself; cf. 2 Sam. xv. 30; xix. 5." [Note: Keil, 1:245.]

Gill's Exposition of the Whole Bible

And their nobles have sent their little ones to the waters,.... To places where water used to be; to the pools, the upper and the lower, particularly to the fountain of Shiloah, which, Jerom says, was the only one the city of Jerusalem used. The meaning either is, that the nobles in Jerusalem sent their own children to get water for them, they having no servants to attend them, these being put away because they could not support them, the famine being so sore; or rather that they sent their menial servants, their subjects, as the Targum renders it, to fetch them a little water to refresh themselves with:

they came to the pits and found no water; their servants came according to order to the pools and cisterns, or to the deep wells, and to such places where there used to be a great confluence of water, and plenty of it, but now they could find none:

they returned with their vessels empty; just as they came:

they were ashamed and confounded; either the servants that were sent, or rather their masters that sent them, when they saw them come with their empty vessels; having been looking out and longing for their return, expecting they would have brought water with them for their refreshment; but to their great disappointment and confusion brought none:

and covered their heads; as persons ashamed, or as mourners used to do, being full of anguish and distress because of the drought.

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?