Verse-by-Verse Bible Commentary
Jeremiah 14:22

Clarke's Commentary

Verse Jeremiah 14:22. Are there any among the vanities of the Gentiles — Probably the dearth was now coming, as there had been a long want of rain. It was the prerogative of the true God to give rain and send showers at the prayers of his people.

Therefore we will wait upon thee — If thou do not undertake for us, we must be utterly ruined.

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

JEREMIAH PLEADS WITH GOD NOT TO BREAK THE COVENANT

“Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and, behold, dismay! We acknowledge, O Jehovah, 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 nations that can cause rain? or can the heavens give showers? art not thou he, O Jehovah our God? therefore we will wait for thee; for thou hast made all these things.”

This is one of the saddest appeals in the Bible. Their day of grace almost over, their nation threatened and anticipating an absolute and irrevocable destruction, their false prophets facing exactly the same doom they faced, their acknowledgment, at last, of their consummate wickedness which was a long continuation of the unceasing wickedness of the whole nation for ages past, yet, with all of that, they were desperate, pleading with God not to abhor them, pleading for him not to break the covenant, the very covenant which they had not merely broken, but which they had shattered and rejected.

“The throne of they glory” “This is a reference to the temple (2 Kings 19:15; Psalms 99:1).”Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 472.

Feinberg noted that this prayer for the people was based upon three things: “(1) God’s reputation, (2) his temple, and (3) his covenant with Israel”Ibid.

“Here were a group of people who had gone too far in sin, so far that they have become ignorant of God’s character, that God is indeed a God of holiness and righteousness. How could they be such fools?”Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 91.

“Break not thy covenant with us” Despite the fact that they had already broken that covenant, yet they wished God to go ahead and fulfill his part of it.

They ceased to be God’s people when they abandoned themselves to idolatry; yet they still wanted God to be their God, to defend, support and bless them. They appeared to be ignorant of the fact that when the conditions of a covenant are broken by one party, the other is no longer bound by it. The covenant is necessarily annulled.

“Are there any among the vanities” This question suggests that of the apostle Peter who asked, “Lord, to whom shall we go? Thou only hast the words of eternal life” (John 6:68). “The vanities here are the artificial deities,”E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. 93. that is, all of the idol gods.

Barnes' Notes on the Whole Bible

A second (compare Jeremiah 14:7-9) earnest intercession, acknowledging the wickedness of the nation, but appealing to the covenant and to God’s Almighty power.

Lothed - More exactly, “hath thrown away as worthless.”

Jeremiah 14:20

Our wickedness, and - Omit and. National sin is the sin of the fathers, perpetuated generation after generation by the children.

Jeremiah 14:21

This verse is in the original very emphatic, and consists of a series of broken ejaculations: “Abhor not for thy name’s sake! Disgrace - lightly esteem” in Deuteronomy 32:15 - “not the throne of thy glory! Remember! Break not etc. with us!” The throne of Yahweh’s glory is Jerusalem.

Jeremiah 14:22

None of the idols of the Gentiles can put an end to this present distress.

Art not thou he, O Lord our God! - Rather, “art thou not Yahweh our God?”

Thou hast made all these things - i. e., the heaven with its showers.

Calvin's Commentary on the Bible

In order to conciliate the favor of God, Jeremiah says here, that with him is the only remedy in extremities; and it is the same as though by avowing despair he wished to turn God to mercy; as if he had said, “What will become of us, except thou shewest thyself propitious? for if thou remainest implacable, the Gentiles have their gods from whom they seek safety; but with us it is a fixed principle to hope for and to seek salvation from thee alone.” Now this argument must have been of great weight; not that God had need of being reminded, but he allows a familiar dealing with himself. For if we wish stoically to dispute, even our prayers are superfluous; for why do we pray God to help us? Does he not himself see what we want? Is he not ready enough to bring us help? But these are delirious things, wholly contrary to the true and genuine feeling of piety. As then we flee to God, whenever necessity urges us, so also we remind him, like a son who unburdens all his feelings in the bosom of his father. Thus in prayer the faithful reason and expostulate with God, and bring forward all those things by which he may be pacified towards them; in short, they deal with him after the manner of men, as though they would persuade him concerning that which yet has been decreed before the creation of the world: but as the eternal counsel of God is hid from us, we ought in this respect to act wisely and according to the measure of our faith.

However this may be, the Prophet, according to the common practice of the godly, seeks to conciliate the favor of God by this argument, — that unless God dealt mercifully with his people and in his paternal kindness forgave them, it was all over with them, as though he had said, “O Lord, thou alone art he, from whom we can hope for salvation; if now we are repudiated by thee, there remains for us no refuge: wilt thou send thy people to the idols and the inventions of the heathens? but we have looked for thee alone; thou then seest that there remains for us no hope of salvation but from thy mercy.”

But the Prophet here testifies in the name of the faithful, that when extremities oppress the miserable, they cannot obtain any help from the idols of the heathens. Can they give rain, he says? He states here a part for the whole; for he means that the idols of the heathens have no power whatever. Hence to give rain is to be taken for everything necessary to sustain mankind, either to bring help, or to supply the necessaries of life, or to bestow abundance of blessings. Paul also, in speaking of God’s power, refers to rain, (Acts 14:17) and Isaiah often uses this kind of speaking, (Isaiah 5:6)

He then says, Are there any among the vanities of the heathens? etc. He here condemns and reproaches all superstitions; for he does not call them the gods of the heathens, though this word is often used by the prophets, but the vanities of the heathens. Are there any, he says, who can cause it to rain? and can the heavens give rain? I may give a more free rendering, “Can they from heaven give rain?” for it seems not to me so suitable to apply this to the heavens. If, however, the common rendering is more approved, let every one have his own judgment; but if the heavens are spoken of, the argument is from the less to the greater; “Not even the heavens give rain; how then can vanities? how can the devices of men do this, which only proceed from their foolish brains? Can they give rain? For doubtless there is some implanted power in the heavens? but man, were he to devise for himself a thousand gods, cannot yet form one drop of rain, and cause it to come down from heaven. Since, then, the heavens do not of themselves give rain, but at the command of God, how can the idols of the heathens and their vain inventions send rain for us from heaven?” The object of the Prophet is now sufficiently evident, which was to shew, that, if God rejected the people, and resolved to punish their sins with the utmost rigor, and in an implacable manner, their salvation was hopeless; for it was not their purpose to flee to idols.

Art not thou, he says, Jehovah himself, or alone? Art not thou Jehovah himself, and our God? ⁽¹²⁵⁾ He first mentions the name Jehovah, by which is meant the eternal majesty and power of God; and then he joins another sentence, — that he was their God, to remind him of his covenant. Then it is added, We have looked to thee, for thou hast made all these things

Here many, in my judgment, are mistaken, for they apply “these things” to the heavens and the earth, and to all the elements, as though the Prophet declared that God was the creator of the world, and that therefore all things are under his control. But I have no doubt but that he speaks of those punishments which God had already inflicted on the people, and had resolved soon to inflict; for he does not speak here of God’s power, whiich shines forth in the workmanship of the world; but he says, “We have looked to thee, for thou hast made all these things;” that is, from thee alone salvation will come to us: for thou who hast inflicted the wound canst alone heal, according to what is said in another place,

“God kills and brings to life, he leads to the grave and restores.”
(1 Samuel 2:6)

It is then the same as though the Prophet had said, “We, O Lord, do now flee to thy mercy, for no one but thou alone can help us, as thou art he who has punished our sins. Since then thou hast been our Judge, thou also canst alone deliver us now from our calamities; and no one can resist thee, since the highest power is thine alone. Let all the gods of the heathens unite, yea, all the elements and all creatures, for the purpose of serving us, yet what will all that they can do avail us? As then thou hast made all these things, that is, as these things have not happened to us by chance, but are the effects of thy just vengeance — as thou hast been judge in inflicting these punishments, be now our Physician and Father; as thou hast heavily afflicted us, so now bring comfort and heal those evils which we justly suffer, and indeed through thy judgment.” We now understand the real meaning of the Prophet.

And hence may be learned a useful doctrine, — that there is no reason why punishments, which are signs of God’s wrath, should discourage us so as to prevent us from venturing to seek pardon from him; but, on the contrary, a form of prayer is here prescribed for us; for if we are convinced that we have been chastised by God’s hand, we are on this very account encouraged to hope for salvation; for it belongs to him who wounds to heal, and to him who kins to restore to life. Now follows —

(125) It is better to regard this line as declaring that God is the giver of rain and showers, —

22.Are there any among the vanities of the nations who bring rain? And do the heavens give showers? Art thou not he who givest them, Jehova, our God? So we will look to thee, For thou makest all these.

To introduce the word “can,” borrowed from the Vulgate, into the first questions, obscures the passage. “All these” refer, as it appears, to the rain and showers. The perfect tense in Hebrew often includes the past and the present, “For thou hast made and makest all these,” etc. So Gataker regards the meaning. The Syriac has “For thou makest,” etc. Calvin as far as I can find, stands alone in the sense he attaches to these words. If we take the verb strictly in the past tense, the meaning commonly given is, that God made the heavens, rain, and showers, and that, as he has made them, they are still under his control. But the other meaning is more suitable to the passage, — that God makes the rain and the showers. — 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

Yahweh was the only source of rain, not the idols or the astral deities, so Jeremiah’s hope was in Him. He had brought calamity, and He alone could bring blessing.

"His [Jeremiah’s] appeals were directed to: (1) a tender physician-’Hath thy soul loathed Zion? Why . . . is no healing for us?’ (Jeremiah 14:19); (2) a forgiving God-’We have sinned against thee’ (Jeremiah 14:20); (3) an honor-preserving throne-’Do not disgrace the throne of thy glory: remember, break not thy covenant with us’ (Jeremiah 14:21); (4) an omnipotent Creator-’We will wait for thee’ to bring rain and showers, ’for thou hast made all these things’ (Jeremiah 14:22)." [Note: Jensen, p. 52.]

Gill's Exposition of the Whole Bible

Are there any among the vanities of the Gentiles that can cause rain?.... The blessing wanted; none of the idols of the Gentiles, called vanities, because it was a vain thing to apply to them, or hope for anything from them, none of these could give a shower of rain; though the name of one of their idols was Jupiter Imbrius u, or Pluvius, the god of rain, yet he could not make nor give a single drop; as Baal, in the times of Ahab, when there was a drought, could not.

Or can the heavens give showers? from whence they descend, and which are the second causes of rain; even these could not of themselves, and much less Heathen deities.

Art not thou he, O Lord our God? the everlasting and unchangeable He, or I AM, our covenant God and Father, thou, and thou only, canst give rain; this is the peculiar of the great God himself; see Acts 14:17.

Therefore we will wait upon thee; for rain, by prayer and supplication, and hope for it, and wait the Lord's own time to give it:

for thou hast made all these things; the rain and its showers, who have no other father than the Lord, Job 38:28, also the heavens from whence it descends, and the earth on which it falls, are made by him, who restrains and gives it at pleasure.

u Pausanias makes mention of an image of Jupiter Pluvius, and of altars erected to him in various places; Attica, sive l. 1. p. 60. Corinthiaca, sive l. 2. p. 119. Boeotica, sive l. 9. p. 602. and in India, as Apollonius Tyanaeus relates, in Vit. Philostrat. l. 3. c. 2. in fine, was a tub, which in time of drought they opened; from whence, as they pretended, clouds came forth and watered all the country. Near Rome was a stone called Lapis Manalis, which being brought into the city, was said to cause rain. A like fable is told of water being in the forehead of Jupiter Lycaeus, which being shook by an oaken branch in the hand of a priest, gathered clouds, and produced plentiful showers of rain when wanted; but these, with others, are all fables and lies. See Alex. ab Alex Genial. Dier. l. 4. c. 16.

Henry's Complete Commentary on the Bible

      17 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.   18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.   19 Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou 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 trouble!   20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.   21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.   22 Are there any among the vanities of the Gentiles 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.

      The present deplorable state of Judah and Jerusalem is here made the matter of the prophet's lamentation (Jeremiah 14:17; Jeremiah 14:18) and the occasion of his prayer and intercession for them (Jeremiah 14:19; Jeremiah 14:19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (Jeremiah 14:17; Jeremiah 14:17), Thus shalt thou say unto them (or concerning them, or in their hearing), refer to the intercession, as well as to the lamentation, and then it amounts to a revocation of the directions given to the prophet not to pray for them, Jeremiah 14:11; Jeremiah 14:11. However, it is plain, by the prayers we find in these verses, that the prophet did not understand it as a prohibition, but only as a discouragement, like that 1 John 5:16, I do not say he shall pray for that. Here,

      I. The prophet stands weeping over the ruins of his country; God directs him to do so, that, showing himself affected, he might, if possible, affect them with the foresight of the calamities that were coming upon them. Jeremiah must say it not only to himself, but to them too: Let my eyes run down with tears,Jeremiah 14:17; Jeremiah 14:17. Thus he must signify to them that he certainly foresaw the sword coming, and another sort of famine, more grievous even than this which they were now groaning under; this was in the country for want of rain, that would be in the city through the straitness of the siege. The prophet speaks as if he already saw the miseries attending the descent which the Chaldeans made upon them: The virgin daughter of my people, that is as dear to me as a daughter to her father, is broken with a great breach, with a very grievous blow, much greater and more grievous than any she has yet sustained; for (Jeremiah 14:18; Jeremiah 14:18) in the field multitudes lie dead that were slain by the sword, and in the city multitudes lie dying for want of food. Doleful spectacles! "The prophets and the priests, the false prophets that flattered them with their lies and the wicked priests that persecuted the true prophets, are now expelled their country, and go about either as prisoners and captives, whithersoever their conquerors lead them, or as fugitives and vagabonds, wherever they can find shelter and relief, in a land that they know not." Some understand this of the true prophets, Ezekiel and Daniel, that were carried to Babylon with the rest. The prophet's eyes must run down with tears day and night, in prospect of this, that the people might be convinced, not only that this woeful day would infallibly come, and would be a very woeful day indeed, but that he was far from desiring it, and would as gladly have brought them messages of peace as their false prophets, if he might have had warrant from heaven to do it. Note, Because God, though he inflicts death on sinners, yet delights not in it, it becomes his ministers, though in his name they pronounce the death of sinners, yet sadly to lament it.

      II. He stands up to make intercession for them; for who knows but God will yet return and repent? While there is life there is hope, and room for prayer. And, though there were many among them who neither prayed themselves nor valued the prophet's prayers, yet there were some who were better affected, would join with him in his devotions, and set the seal of their Amen to them.

      1. He humbly expostulates with God concerning the present deplorableness of their case, Jeremiah 14:19; Jeremiah 14:19. It was very sad, for, (1.) Their expectations from their God failed them; they thought he had avouched Judah to be his, but now, it seems, he has utterly rejected it, and cast it off, will not own any relation to it nor concern for it. They thought Zion was the beloved of his soul, was his rest for ever; but now his soul even loathes Zion, loathes even the services there performed, for the sake of the sins there committed. (2.) Then no marvel that all their other expectations failed them: They were smitten, and their wounds were multiplied, but there was no healing for them; they looked for peace, because after a storm there usually comes a calm and fair weather, after a long fit of wet; but there was no good, things went still worse and worse. They looked for a healing time, but could not gain so much as a breathing time. "Behold, trouble at the door, by which we hoped peace would enter. And is it so then? Hast thou indeed rejected Judah? Justly thou mightest. Hath thy soul loathed Zion? We deserve it should. But wilt thou not at length in wrath remember mercy?"

      2. He makes a penitent confession of sin, speaking that language which they all should have spoken, though but few did (Jeremiah 14:20; Jeremiah 14:20): "We acknowledge our wickedness, the abounding wickedness of our land and the iniquity of our fathers, which we have imitated, and therefore justly smart for. We know, we acknowledge, that we have sinned against thee, and therefore thou art just in all that is brought upon us; but, because we confess our sins, we hope to find thee faithful and just in forgiving our sins."

      3. He deprecates God's displeasure, and by faith appeals to his honour and promise, Jeremiah 14:21; Jeremiah 14:21. His petition is, "Do not abhor us; though thou afflict us, do not abhor us; though thy hand by turned against us, let not thy heart be so, nor let thy mind be alienated from us." They own God might justly abhor them, they had rendered themselves odious in his eyes; yet, when they pray, Do not abhor us, they mean, "Receive us into favour again. Let not thy soul loathe Zion,Jeremiah 14:19; Jeremiah 14:19. Let not our incense be an abomination." They appeal, (1.) To the honour of God, the honour of his scriptures, by which he has made himself known--his word, which he has magnified above all his name: "Do not abhor us, for thy name's sake, that the name of thine by which we are called and which we call upon." The honour of his sanctuary is pleaded: "Lord, do not abhor us, for that will disgrace the throne of thy glory" (the temple, which is called a glorious high throne from the beginning,Jeremiah 17:12; Jeremiah 17:12); let not that which has been the joy of the whole earth be made a hissing and an astonishment. We deserve to have disgrace put upon us, but let it not be so as to reflect upon thyself; let not the desolations of the temple give occasion to the heathen to reproach him that used to be worshipped there, as if he could not, or would not, protect it, or as if the gods of the Chaldeans had been too hard for him. Note, Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched thence and great supports to faith. We may be sure that God will not disgrace the throne of his glory on earth; nor will he eclipse the glory of his throne by one providence without soon making it shine forth, and more brightly than before, by another. God will be no loser in his honour at the long-run. (2.) To the promise of God; of this they are humbly bold to put him in mind: Remember thy covenant with us, and break not that covenant. Not that they had any distrust of his fidelity, or that they thought he needed to be put in mind of his promise to them, but what he had said he would plead with himself they take the liberty to plead with him. Then will I remember my covenant,Leviticus 26:42.

      4. He professes a dependence upon God for the mercy of rain, which they were now in want of, Jeremiah 14:22; Jeremiah 14:22. If they have forfeited their interest in him as their God in covenant, yet they will not let go their hold on him as the God of nature. (1.) They will never make application to the idols of the heathen, for that would be foolish and fruitless: Are there any among the vanities of the Gentiles that can cause rain? No; in a time of great drought in Israel, Baal, though all Israel presented their prayers to him in the days of Ahab, could not relieve them; it was that God only who answered by fire that could answer by water too. (2.) They will not terminate their regards in second causes, nor expect supply from nature only: Can the heavens give showers? No, not without orders from the God of heaven; for it is he that has the key of the clouds, that opens the bottles of heaven and waters the earth from his chambers. But, (3.) All their expectation therefore is from him and their confidence in him: "Art not thou he, O Lord our God! from whom we may expect succour and to whom we must apply? Art thou not he that causest rain and givest showers? For thou hast made all these things; thou gavest them being, and therefore thou givest them law and hast them all at thy command; thou madest that moisture in nature which is in a constant circulation to serve the intentions of Providence, and thou directest it, and makest what use thou pleasest of it; therefore we will wait upon thee, and upon thee only; we will ask of the Lord rain,Zechariah 10:1. We will trust in him to give it to us in due time, and be willing to tarry his time; it is fit that we should, and it will not be in vain to do so." Note, The sovereignty of God should engage, and his all-sufficiency encourage, our attendance on him and our expectations from him at all times.