14 Therefore don't pray for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry to me because of their trouble.
*Minor differences ignored. Grouped by changes, with first version listed as example.
That the Jews might understand that a sore calamity was nigh, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt but that even when he reproved the people in the severest strain, he made supplications to God for them; for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon in behalf of lost and miserable men; for had he not been solicitous for the salvation of the people, had he not diligently prayed, it would not have been necessary to prohibit him to pray. It hence appears that the Prophet was diligent in these two things, that he severely reproved the people according to God's command, and that he also was a suppliant in seeking God's favor to the unworthy. This is one thing. Now then that God prohibits Jeremiah to pray, this was not done for his sake only, but he had a regard also to the whole people, that they might know that a sentence was pronounced on them, and that there was no hope left. We hence see that God positively declares that it was his purpose to destroy the people, and that therefore there was no room for prayer. But it may be asked, Whether the Prophet, by going on in praying, offended God? for we shall see that he was still so anxious for the welfare of the people that he ceased not to pray: and what is said of Jeremiah is true also of all the other prophets; and the faithful have ever prayed for pardon, though the state of things had been brought to an extremity. But we must observe, that God, when he thus issues a simple prohibition, often stimulates the prayers of his people, according to what we read of Samuel; for though he knew from God's own mouth that Saul was rejected, he yet from love ceased not to seek his good and to intercede God for him. (1 Samuel 15:35; 1 Samuel 16:1) But the prophets doubtless paid regard to God's counsel in this case: yet as God did not speak for the sake of Jeremiah, but of the people, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for having afterwards prayed; for he knew that this was not so much for his sake as on account of the people. But there is another thing to be observed, -- that Jeremiah was not forbidden to pray for the remnant, that is, for the elect, and for the seed from which the Church was afterwards to arise; but he was forbidden to pray for the whole body of the people: and no doubt he felt assured from that time that no remedy could be applied, and that the people would be driven into exile. This then is to be understood of the whole mass of the people; Jeremiah might still pray for the elect, and also for the new Church, that is, for the renewal of the Church: he was not indeed to pray that the Lord would not execute the vengeance which had been already decreed, for that could not be turned aside by any prayers. We now then understand the meaning of this passage, -- that Jeremiah prayed daily for all men, and also for the renewal of the Church; but that he was to look for the calamity of exile as a certain thing, for this had been fixed by God. As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which though different in some respects, are yet the same in meaning -- to raise up and to cast a prayer. Hence the saints are said sometimes to cast their prayers: "Let my prayer be cast in thy presence."'For no one is rightly prepared to call on God, except he is cast down in himself and laid prostrate. Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that he repeats the same thing in different words is not without a meaning; for it is the same as though he had.said, "Thou wilt do nothing by beseeching, praying, interceding and supplicating." God then confirms by these several words that he would not hereafter be reconciled to the people. It follows, For I will not hear them at the time when they shall cry to me There seems not to be a suitable reason given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious: but he simply means that he would be a severe Judge in executing punishment, so that there would be no room for mercy: I will not then hear them; that is, "If even they cry, I will not hear them, (it is an argument from the greater to the less) much less then will I hear thee for them." But why was not God propitious to his servant? To this I answer, that God is more ready to shew mercy when any one himself calls on him, than when he is supplicated by others. The meaning is, that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them. What might be objected here has been elsewhere answered; for if they had from the heart and sincerely prayed, God would have no doubt heard them; for that promise never disappoints any, "Nigh is God to all who call upon him;" (Psalm 145:18) but it is added, "in truth." As then hypocrites are here spoken of who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that. God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous; for then the name of God is profaned. It is therefore not strange that God rejects those who call on him hypocritically. [1] It follows --
1 - See a [3]note in vol. 1. -- Ed.
A parenthesis. As in Jeremiah 7:16, all intercession is forbidden, and for this reason. Prayer for others for the forgiveness of their sins avails only when they also pray. The cry of the people now was that of the guilty smarting under punishment, not of the penitent mourning over sin.
Therefore pray not thou for this people - I am determined to give them up into the hands of their enemies; I will neither hear thy intercession, nor regard their prayers. Their measure is full.
Therefore (i) pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time when they cry to me for their trouble.
(i) Read (Jeremiah 7:16, Jeremiah 14:11).
Therefore pray not thou for this people,.... If for a remnant among them, yet not for the body of the people; and if for their spiritual and eternal good, yet not for their temporal salvation; their temporal ruin was certain; the decree was gone forth, and there was no revoking it; and this is said, not so much by way of prohibition of the prophet, as by way of threatening to the people, to show that as their own prayers should not profit them, so they should not have the benefit of the prayers of good men, their sin was a sin unto death, at least temporal death, and must not be prayed for, 1-John 5:16,
neither lift up a cry or prayer for them; more words are used, to show the divine resolution, how inexorable he was, and how desperate was their condition, and their ruin sure; these words are repeated from Jeremiah 7:16,
for I will not hear them in the time that they cry unto me for their trouble; for, as he would not hear their prayers when they should cry to him to be delivered from their trouble, it cannot be thought that he should hear the prayers of others for them, The Targum understands this of the prayers of the prophet for them, paraphrasing the words thus,
"for there is no acceptance before me (or it is not pleasing to me) when thou shall pray for them before me, in the time of their evil;''
neither their prayers, nor the prophet's for them, would be acceptable to God, or of any avail, he being determined to bring evil upon them.
There is a climax of guilt which admits of no further intercessory prayer (Exodus 32:10, in the Chaldee version, "leave off praying"; Jeremiah 7:16; 1-Samuel 16:1; 1-Samuel 15:35; 1-John 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.
for their trouble--on account of their trouble. Other manuscripts read, "in the time of their trouble" a gloss from Jeremiah 11:12.
*More commentary available at chapter level.