3. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed,
3. Et prohibitae sunt pluviae, et serotina non fuit; et frons mulieris meretricis fuit tibi, recusasti erubescere.
Jeremiah proceeds with his severe reproof, -- that the Jews were wholly given to wickedness, for they had altogether devoted themselves to superstitions, and also to unlawful alliances, and had in both instances despised God. He now shews how great and how strong was their obstinacy.
The import of what is said is, -- that the Jews had not only run here and there through a mad impulse, according to their own wills and inclinations, but that they had also been checked by evident judgments, since God had from heaven openly shewed himself to be the vindicator of his own glory, and as there had been so great a drought, that it appeared clear that the curse of the law had been fulfilled towards them,
"I will make heaven iron to you, and the earth brass."
As to the latter rain, we have said elsewhere that by this word is meant the rain which falls just before harvest; and it is called "latter" with reference to the harvest. For, as there is great heat in those eastern parts, they want rain before the harvest commences; the extreme heat of the sun would otherwise scorch up the grain. Hence, they especially look for the latter rain, which comes shortly before harvest -- time. The other rain, in September and October, is called, on account of the sowing -- time, a seasonable rain; for it soaks and moistens the seed, that it may strike roots and gather rigor and strength. The object is to shew, that God had from heaven given to the Jews manifest tokens of his displeasure, and yet without any benefit; for they had the front of a harlot, and felt no shame; that is, they were moved by no judgments of God, and could not bear to be corrected.
Grant, Almighty God, that as thou hast been once pleased not only to adopt us as thy children, but also to unite us to thyself by the bond of marriage, and to give us a pledge of this sacred union in thine only -- begotten Son, -- O grant, that we may continue in the faith of thy Gospel, and so honestly keep the pledge given to thee, that thou mayest also shew thyself to us as a Husband and as a Father, and that we may to the end find in thee that merciful kindness which is needful to retain us in the holy fear of thy name, until we shall at length enjoy fellowship with thee in thy celestial kingdom, through Christ our Lord. -- Amen.
1 It is usual to render the
And restrained have been the showers, And the latter rain has not been; Yet the front of a wanton woman hast thou had, Thou hast refused to be made ashamed.
This last verb is in the Infinitive Huphal. It means in Hiphil, to make ashamed; and then in Huphal, to be made ashamed. The Targum expresses thus the general sense of the last line, "Thou hast been unwilling to humble thyself." The rest of the verse is rendered almost literally. The Septuagint and the Arabic wander very far from the Hebrew. The Vulgate is a literal version, and the Syriac is nearly so, only it connects "wickedness, "in the last verse, with restrained, thus,-
And for thy wickedness have been restrained the dews.
And it is not improbable but that this was the original reading.-Ed.
Back to BibleStudyGuide.org.
These files are public domain. This electronic edition was downloaded from the Christian Classics Ethereal Library.