Exegetical and Hermeneutical Commentary of Jeremiah 5:24
Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
24. God’s grace as shewn in nature illustrated. As the people refused to fear Him in consideration of His power ( Jer 5:22), so neither does His bounty prevail with them.
rain, both the former and the latter ] Cp. Jer 3:3. The former (= early) rain was between October and December, the latter fell in March and April.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 5:24
Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: He reserveth unto us the appointed weeks of the harvest.
The former and the latter rain
Such are the climate and soil of Palestine, that all agricultural operations are most manifestly dependent upon the periodical rainfall. Hence the people speak of the weather and the crops with a more immediate reference to God than is usual with us. It is said that the common expressions of the peasantry are such as quite strike travellers with their apparently devout recognition of the Almighty agency. Certainly we may account for a very large number of what may be called the agricultural promises of the Old Testament, from the fact that little of the food of the people was gained by manufacture or commerce, and the whole population depended upon the field, and the field upon the rain. Although our climate does not so immediately remind us of our dependence upon God, yet it would be well if we remembered whence all our blessings come, and looked up to the hand from which our daily bread is distributed. When He giveth seasons propitious for the harvest, let us thank Him for it; and if at any time He restraineth the blessings of the elements, and leadeth the air with blight and mildew, let us fear and tremble before Him, and humble ourselves before His chastening hand. Gratitude for providential mercies is not, however, the subject of this discourse. I intend to use the text rather in a spiritual sense. As it is in the outward world, so is it in the inward; as it is in the physical, so is it in the spiritual: man is a microcosm, a little world, and all weather and seasons find their image in him. The earth is dependent upon the rain from heaven, so are the souls of men, and so are their holy works, dependent upon the grace shower which cometh from the great Father of Light, the giver of every good and perfect gift.
I. The work of God as it is carried on without. It is needful, whenever any holy enterprise is commenced, that it should be early watered by the helpful Spirit of God. Nothing beginneth well unless it beginneth in God. It cannot take root, it cannot Spring up in hopefulness, except the Holy Spirit shall descend upon it; it will wither like the grass upon the housetops if the celestial dew of the morning fall not early upon it. The like grace is equally needful after years of growth; there is urgent need of the latter rain, the shower of revival, in which the old work shall be freshened, and the first verdure shall be restored; for without this latter rain, the period of harvest, which is the end aimed at, will be disappointing.
II. Apply the text to our spiritual life within us.
1. Here note that usually the spiritual life, as soon as it is commenced, experiences a former rain, or a delightful visitation of grace. So blessed was our first conversion to some of us, that those first days are as green and fragrant in our memories as if they were but yesterday; they are as fresh and fair as if they had but just budded in the garden of time. To hear anyone talk of a precious Christ and of pardon bought with blood, and of full and free salvation, was heaven to us. If, in those days, we had to suffer anything for Jesus, we only regretted we could not suffer more. That was the early rain. The seed had just been sown, and the Master to make it take deeper root and spring up faster into the green blade, gave us the sacred shower of His loving presence. There was much tender wisdom in this gentleness, for the newborn soul is very weak then. Besides, our Master at that time gave us the early rain, as it were, to give our young plant a start in commencing our heavenly growth–a growth to which we might look back in after years. How often have we been refreshed since then in our times of sorrow, by recollecting the months past, when the candle of the Lord shone round about our head! Beloved Christian, if thou art now this day in the dark, pluck a torch from the altars of yesterday, with which to kindle the lights of today. The faithful Promiser was with thee then; thou hadst His love to cheer thee then: go to Him yet once more, and thou shalt receive the latter rain of renewed grace from Him who giveth grace upon grace.
2. It is very usual in the life of grace, for the soul to receive in after years, a second very remarkable visitation of the Holy Spirit, which may be compared to the latter rain. Believe me, the life of grace is no dead level, it is not a fen country, a vast fiat. There are mountains, and there are valleys. There are tribes of Christians who live in the valleys, like the poor Swiss of the Valais, who live in the midst of the miasma, where fever has its lair, and the frame is languid and enfeebled. Such dwellers in the lowlands of unbelief are forever doubting, fearing, troubled about their interest in Christ, and tossed to and fro; but there are other believers, who, by Gods grace, have climbed the mountain of full assurance and near communion. Their place is with the eagle in his eyrie, high aloft. They are like the strong mountaineer, who has trodden the virgin snow, who has breathed the fresh, free air of the Alpine regions, and therefore his sinews are braced, and limbs are vigorous; these are they who do great exploits, being mighty men, men of renown. The saints who dwell on high in the clear atmosphere of faith, are rejoicing Christians, holy and devout men, doing service for the Master all over the world, and everywhere conquerors through Him that loved them. And I desire, oh, how earnestly I desire you to be such men!
3. The text speaks of a third thing. There is the former rain, and the latter rain, and then he says, He has reserved for us the appointed weeks of harvest. Yes, if we shall get this latter rain–and may we have it!–it will then be time to be looking forward to our harvest. Consider well that the harvest begins in the field, though it ends in the garner. Going to heaven begins upon earth; and as the text tells us of weeks, so may I add that going to glory is often a long work. We are like a balloon while it is tied to the earth, it cannot mount; even so our ascent to heaven is delayed by a thousand detaining cords and bands, and the process of setting us free is cutting the ropes one by one. The wheat may well rejoice for the sharp cuts of the sickle, because it is the sign of going home to the garner. After the wheat is cut it stands in shocks, shocks of corn fully ripe, not growing out of the earth, but merely standing on it. The shock is quite disconnected from the soil. How happy is the state of a Christian when he is in the world but is not linked to it! His ripeness drops here and there a grain into the soil, for he is still ready to do good, but he has no longer any vital connection with aught below, he is waiting to be in heaven. Here comes the wain. The corn is put into it, and with shoutings it is carried home. Soon will our Heavenly Father send His chariot, and we who have been ripened by the latter rain, and separated from earth by His Spirits sickle, shall be borne in the chariot of triumph, amidst the shoutings of the angels, and the songs of thrice blessed spirits, up to the eternal garner. (C. H. Spurgeon.)
The God of harvest
I. Some of the aspects of the operations of the God of harvest. The artist will not be called a painting, or the poet an ode, although it is his production; neither will God allow creation to stand for Himself. But the artists painting, and the poets ode, reveal perception, and genius, and feeling, and inspiration, which lead us to the threshold of their personality. So creation is brimful of the power, wisdom, and goodness of its Maker, and providence teems with evidences of care, beneficence, and tenderness on the part of its Author.
1. The God of harvest is the God of life. Take upon the palm of your hand one grain of corn, and examine it. We are told that it is one leaf folded up tightly. Whether it is strictly so or not, there is an outer garment to ward off the severity of the weather, and there is a finer inner garment, with underclothing. But where is life? Is it between the folds, or is there some small particle of matter in the centre which is its secret cell? What is the action which takes place when life springs forth? What are light, and heat, and moisture in relation to life? How does life appropriate to itself substances that have in them no life? And lastly we ask, How does life rise up a hundredfold from the ashes of its own death? These are questions which we cannot answer. To answer them would destroy their very design, for they are there to conduct an inquiry which ends not in themselves but in God.
2. The God of harvest is the God of progress and beauty. There is a process which appears to us to be death, and not any step towards the expansion of life. When the grain has been in the earth some time there is a dissolving of its compactness, as if it could not hold its own against contending forces. It bursts also, as if its girdles were broken. The next step which might be expected to follow is its reduction to the consistency of the clod in which it is lodged. But we are not correct in our estimate of that process. Life has found in the earth what she delights to find at all times–a secret spot to unfold her powers. Silently and unobserved she unfolds the leaf, and sends it forth into the blade and the ear. The process we have alluded to is one of repulsion, without a single comely feature to relieve it. But the fact is, nature is there in her laboratory preparing to send forth life dressed in magnificent beauty. The cornfield, width its golden crop, is one of the loveliest sights in nature. Progressive steps develop the hidden beauties of life. If we further continue our observation, that which we consider to be the termination of all life is its real commencement. The present is the time of ploughing and sowing, the reaping will come by and by.
3. The God of harvest is the God of final and beneficent issues. God works in cycles, but providence is not without intermissions in the turn of the wheel. Periods of action are sharply marked off. Summer and winter may be said to reverse each other, although their revolutions accomplish but one end. These changes prove the existence of a guiding hand, as much as the tacks which the ship makes prove that the man is at the wheel. The thought that all these changes, with a direct and a reversible action, bring about ends transcending in goodness and beauty everything of the kind in the actions themselves, ought to influence us not to seek in labour the joy of harvest. The husbandman does not grind and bake all his corn, but is as careful to keep the best of it for seed, as he is anxious the other part should be wholesome food for his family. So we cannot hope for future joy if no present seed is sown. Good seed cast into good ground–the Word of God sown in the heart–will be watered by His Spirit, Words spoken from the heart, and actions prompted by love, sown in the breasts of others, will grow into a plenteous harvest. The Lord has reserved a period of rejoicing for Christian workers.
II. Reverence and gratitude are due to the God of harvest.
1. A due regard for His honour. Reverence is a state of feeling produced by a sense of the majesty of God, and is the principal element in true worship. This holy passion is better felt than described. It is not a passion wholly created by a sense of sinfulness, which would be simply a dread of His displeasure, but an intense regard for Gods glory. His name is never pronounced except with a feeling of awe, and His works with a sense of reverence. His Word is holy, and His presence sought in the deepest humility. The fear of the Lord is the beginning of wisdom.
2. A deep sense of gratitude. Reverence for God does not crush the love of the soul. It has no frowns, but a smile. We worship and look up. We read the heart of the Giver in the gifts. All His servants are loaded with gifts for us. The earth has He given to the children of men. Its magnificence, its attractions, its beauties, its riches, its harvests, are all ours. More than the earth, yea, and more than the heavens, hath He given unto us, Who gave His only begotten Son.
3. An earnest desire for service. The hurry must be fed, and the naked clothed. The widow needs a friend and the orphan a father. Have we nothing to lend to the Lord by giving to the poor? Is there not a holy ambition in our souls to emulate Him who went about doing good? (T. Davies, M. A.)
Voices of God in the harvest
I. There are voices of God in the yearly harvest. God has mercifully set our lot in an age when the perils of famine and of desolating wars are very seldom known, and in very limited degrees. In past ages the yearly harvest was much more hazardous than it is now that countries are more settled and agricultural science so much farther advanced. Yet in those days God did not withhold His promised harvests from the world, only from parts of it. Not one single year of the worlds history has passed by without a gathered harvest somewhere; only the imperfect communication between distant countries did not then permit the surplus of one land to supply the deficiencies of another. Can any true soul look upon the valleys covered over with corn, and fail to hear them shouting for joy and also singing of the goodness of God? What merciful care of His creatures is thus displayed! How surely a moments failing interest on the part of God would leave our harvest only a heap in a day of sadness and of desperate sorrow! There are many who can discern something of the goodness of the God of providence, who yet try to persuade themselves that it is another kind of God who deals with men as sinners–another God, and this God only a God of stern demands, severities, and vengeance. It is not so. The God of redemption is the very God of bounteous nature. His yearly mercy is designed to carry home to our hearts the very call made by Christ, and by the Word–the call to repentance and trust. In the salvation by Jesus Christ we ought to see in sublime glory that very goodness that spreads our fields with waving corn. In the yearly harvest there is also a voice speaking out Gods faithfulness. Every year He is only doing what He promised our forefather He would do for him and for his descendants; He is only keeping His word. Gods faithfulness to His promise is painted in splendid colours right across the sky in every sun-glinted shower. Gods faithfulness to His promise is sung out by every cloud-flecked, waving cornfield, every gathered sheaf, and every loaded barn.
II. The special voices of God in this years harvest.
III. The voices of God in the scripture use of the harvest.
1. In Scripture, and by the Lord Jesus Christ, the harvest is used as an illustration, and employed to impress Christian duty, especially the duty of working diligently and earnestly in Christs work, the ingathering of sinners to His love, salvation, Church, and heaven.
2. Harvest is also used in Scripture to point a call to us to prepare for the judgment day, and the eternal world. (R. Tuck, B. A.)
Harvest thoughts
The harvest, with its long train of preparatory works–ploughing and seed time, spring and autumn rains, the rest of winter and the heat of summer–is not only the great support of our life in this world–the great business of the year, as far as bodily health and strength are concerned; but it is throughout an instance of our Heavenly Fathers teaching us, without book, many of the truths which it most concerns us to know.
1. He meant us to take notice, first, of His continual presence and power in bringing forward the fruits of the earth. We are not so stupid as to imagine that corn will spring up of itself in our fields, whether it be sown at all or no. When we see a piece of land well stored with it and free from weeds, we do not ascribe it to chance, but we acknowledge that the hand of man has been busy in that place. But consider how much more skilful the work is, to form out of a dry seed, by mixture with a little earth and water, the several parts of an entire plant–the root, the stalk, the blade, the flower, the grain–and be ashamed to recollect how seldom you have thought of that infinite skill and wisdom, in comparison with the notice you have taken of mans part, so very fax inferior, in the work of bringing food out of the earth. Man does his portion of labour and goes away, and sets about something else: but the work of God is forever going on, and therefore we may be sure the workman is forever present.
2. It is the more shameful not to take notice of this; because the growth of corn is, from beginning to end, a work of Gods mercy as well as of His power. It is a sort of token, to our very outward senses, that He has not left us nor forsaken us, for all we have done to provoke Him; and who is there, that has a just sense of his own sin and unworthiness, who will not thankfully receive every thing, both in nature and in Scripture, which encourages him to meditate on so cheering a truth as this?
3. Then, the manner in which the harvest is made available for the supply of our wants may offer abundance of useful instruction although He does so much for us, in forming, watching over, nourishing, and ripening the plant, yet it is not His will we should enjoy the benefit of it without exertion on our own part. In the sweat of our face we must eat bread: we must put it in the ground in the first instance: we must fence, manure, weed, and reap, or all Gods mercy in giving us the fruits of the earth, will at last be thrown away upon us. It is no otherwise in what concerns our spiritual happiness and eternal salvation. We must do our part by faith and prayer and sincere obedience, or we cannot expect God to do His. We must employ so much common sense, as to look forward to another world, and not to mind trifles any more than we can help, while eternal things are open before us. The cultivation of the earth, like the other employments of this life, is not blessed alike to all; and it very often may happen, that God sends prosperity on a bad mans harvest, while the crop of the righteous fails. This, to unbelieving dispositions, is another excuse for irreligious thoughts, and practices; as if God had not warned us beforehand, that He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. God does not think so much of the good things of this world, as to account them a sufficient reward for His faithful servants; by them, or by the want of them, He is trying us in this world, to fit us for our real reward in the next: and to murmur because good harvests, or any other worldly goods, are not bestowed on men according to their behaviour, is as if a man on a journey should be angry and discontented, because he does not find all the comforts of repose and home whilst he is moving along the road. (Plain Sermons by Contributors to Tracts for the Times.)
The God of nature
I. The doctrine asserted. The Lord our God giveth, etc. He is the immediate bestower of what we call natural benefits.
1. The Giver of rain.
(1) He provides it in mercy to mankind.
(2) He withholds it in judgment upon nations.
2. The Appointer of harvest. He reserveth, etc. Important and interesting season. God has appointed it–
(1) As an immutable ordinance (Gen 8:22).
(2) As a time of rejoicing.
(3) As a means of instruction.
II. The duty inferred.
1. Cultivate continual acknowledgment of God.
2. Exercise entire dependence upon God.
3. Render perpetual thanksgiving to God.
4. Devote ourselves to the faithful service of God. (H. Parr.)
Harvest voices
Is there not a modern tendency to exclude God from the harvest field, to put an atheistic trust in secondary causes–subsoil ploughing, artificial manures, the rotation of crops and the like? Nature to the seeing eye and listening ear is sacramental. Earth is crammed with heaven, and the air is redolent with a celestial music.
1. The prophet would have us cherish that filial, reverent and thankful fear towards the great Giver of all which will save us from perverting His gifts. Without a due recognition of God our temporal prosperity becomes a curse. Jeshurun waxed fat and kicked. An engraving by Retseh illustrating a great poem gives us the angels dropping roses from the skies on the heads of denizens in Inferno. Reaching them these fragrant gifts turn to molten lead but to scorch and burn. Is it not thus when the blessings of a kindly providence fall on selfish and ungrateful hearts? The intended boon becomes a bane and the perverted gift a corrosion and a blight. Such is the characteristic sign of worldliness. It is a profanation of lifes gifts to basest uses, and a missing of the higher good. But the bounteousness of each glad harvest time should remind us that we are pensioners on the lavish goodness of our Heavenly Father in order that we may use it as He alone wills, for we are beneficiaries every one, and, as such, trustees of heavens manifold mercies and gifts.
2. The thought of life out of death is conveyed to the spiritual mind. Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
3. Another suggestion from the harvest is that of cooperation with God. Take a field of corn; it has not come of itself. Geologists never find amid the fossilised remains of primeval vegetation a trace of corn. It is specifically a human product. Wild wheat is unknown. Corn is the product of civilised man. It implies tillage, and this in a sense not true of many other products that minister to mans need. So also is it in the development of Christian character. We are workers together with God. We do not attain to eminence by accident, or, as it were, automatically. It is true that salvation is of God; we are saved by grace through faith; and that not of ourselves: it is the gift of God. But there is sense in which salvation is a process, a diligent culture, a strenuous warfare, a glad but real obedience. We must work out what God works in if we are to come to a real possession of truth and of Christian excellence. The graces of Christian life are not like pictures thrown on a screen by a magic lantern, they are rather like the strands woven in a costly fabric by the weaver at his loom. To change the figure, finished husbandry of soul involves sedulous and patient culture, prayerful self-examination, and a mastery of that inner realm of our being where desire, motive, volition play their determining part in human character. Truth is real, something trowed, when it has become a working and victorious principle in the life. Other than this, it is like so much unused capital locked up in a bank, or so much unworked land on a farm. The Chinese, it is said, discovered the magnetic needle centuries before it was known in the western world. But it was a mere toy. They did not use it for new voyages of discovery or for enterprise in commerce. Its practical utility was nil. May not we commit a similar futility in Christianity?
4. Again, Everything in its season, the harvest seems to say, First the blade, then the ear, then the full corn in the ear. So each period in human life has its appropriate work. We cannot postpone duty and expect the reward of honest diligence. A pious, well-instructed youthhood should go before the active responsibilities and burdens of mid life, as both of these must precede and determine the mellow ripeness of advanced age. No one period in life can do the work of another period. Each has its own function and opportunity. Religion is a sublime forecast to be made use of in lifes early season, and not an afterthought darkened only with unavailing regrets when the summer has ended and the harvest we had wished is forever beyond our reaping. Know thy opportunity was written on the temple of Delphos. It is written deep on the face of time.
5. Let us remember that as the grain of one harvest is the seed of the next, so our life is reproductive, and its influence far-reaching and beyond our power to compute. Moreover, there is a wondrously cumulative power in Christian work and influence; the reaping is larger than the sowing. A self-multiplying process is ever going forward, and the results lie beyond our reckoning. We think of the beginning of things, the initial stages of great reform movements, the so-called forlorn hopes of the past, and with grateful wonder we greet today their fruitful, immeasurable issues. It is difficult for even the most sceptical and slow of belief to resist the lesson of history, that moral and spiritual forces rule and shape the destiny of this world, and that humanity and Christianity are meant the one for the other. (Aldersgate Magazine.)
Lessons from the harvest
I. In reference to God.
1. Admiration.
(1) We may admire the wisdom of God, in all the means that He uses to ripen our corn, and in bringing each field of the same kind to perfection nearly at the same time, so that all, or at least a considerable part of it, may be cut down together, and yet all be fit for use.
(2) The wisdom of God, our preserver, is evident again in bringing the different species of corn to perfection at different times, so that one is not ready till after another is cut down.
(3) The same wisdom is also seen in making the harvest at somewhat different times in different parts of the country, so that those who have reaped it in an early part may procure a few weeks longer work by repairing to a later district,–an arrangement of Divine Providence productive of greater convenience to the farmer, and longer employment to the labourer.
2. Dependence. We can only lay the seed down in the ground and cover it with the soil. God does all the rest.
3. Gratitude. Remember how many difficulties are in the way of every harvest, and how nicely He must adjust the balance of all the influences required to produce it. Too much rain or too little; too powerful and constant sunshine, or too unfrequent; too violent winds, or too dell and general calm, would render our autumn unfruitful. Consider, also, how many arrests there are which we have seen, and of whose fruits we have partaken.
4. Confidence. The sun may fail to ripen the corn, the seed may lose its germinating power, the rain may spoil it, or the wind may shake it; but God has said we shall have harvest, and we always have it. But nothing can by any possibility deprive the blood of Christ of its purifying and saving efficacy: how much more, then, may we expect that promise to be accomplished which says, He that believeth on the Son hath everlasting life?
II. In reference to ourselves.
1. Activity. Although the corn may be ripe in the fields, it will be useless unless gathered into the barn. So is it with Gods blessings through Christ. Our Saviour has died; but what will this avail unless we use the means by which we may obtain the benefits He has purchased?
2. Death.
3. Judgment. (W. Dickson.)
Reflections on harvest
I. The regular return of harvest is an obvious proof of the existence and providence of God. The fruits of the earth, so necessary to the support of animal life, depend on causes beyond the reach of human power. The whole management of the natural world is in hands superior to ours, in the hands of an invisible, almighty Being.
II. The time of harvest naturally calls us to pious meditations and reflections.
1. The seasons are so ordered, as to remind us of the shortness of human foresight. From past experience we expect a harvest in its appointed weeks, and rarely is our expectation frustrated. But the event is not always adjusted to the measure of our hopes. It often falls short, and often exceeds them. The management of the seasons, however, is in unerring hands. Rational beings, in the care of infinite wisdom and goodness are always safe, while they proceed in the line of their duty, and never ought they to indulge anxiety. With Him who governs futurity, they may calmly trust all events.
2. Our dependence is apparent, as in many other things, so especially in the return of harvest. If God sends His blessing, none can revoke it. If He withhold His smiles, our toil is fruitless.
3. Scripture speaks of harvest as a season of gratitude and joy.
4. Harvest teaches diligence and frugality.
(1) God supplies our wants, not by an immediate providence, but by succeeding our prudent labours.
(2) Those precious fruits of the earth which are dealt out only at certain seasons, and which by no art or industry of man can at other seasons be obtained, should be applied to honest and virtuous purposes; not wastefully consumed in criminal indulgences.
5. Harvest inculcates benevolence. Religion consists in an imitation of Gods moral character, especially of His diffusive and disinterested goodness.
6. Harvest reminds us of the shortness of life, and calls us to the diligent improvement of our time. Food and raiment are needful for the body; seek them you may; but rather seek the kingdom of God, and these things will be added.
7. Harvest should be a season of self-examination. We are Gods husbandry. Much has He done for us. What could He have done more? Have we answered His cost? The field, which bringeth forth herbs, meet for Him by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briars, is nigh unto cursing, whose end is to be burned.
8. Harvest reminds us of our obligation to faith and patience. We have a kind of natural faith, which, standing on the ground of past experience, looks forward with expectation of a future harvest. Let Christians, enlightened by revelation, look beyond this world to things unseen; and, relying on the promise, truth, and grace of God, anticipate the blessings of the heavenly state. (J. Lathrop, D. D.)
Lessons from the harvest
I. The blessings. Fruitful showers, and brilliant suns, and azure skies, and earth covered with its bright green clothing, are, indeed, in themselves, blessings; but this character is much more emphatically applied to them when we remember that they are not only beautiful spectacles to delight our eyes and to minister to our senses of enjoyment, but that they yield that sustenance, without which, the globe would soon be thinned of the tribes which inhabit it, and there would be no human eye to rejoice in its beauties. Yes, the great blessing is, that human life is to be sustained by the produce which the fruitful seasons have thus secured to us. What blessings, then, are the former and the latter rain and the appointed weeks of the harvest, which supply this food. But it is chiefly on account of our never-dying souls that the fruitful seasons are a blessing. There is this and that person who now, perhaps, are but cumberers of the ground, bus who are upheld in life one year longer, that the seed of eternal life may be now sown in their hearts–that they may, at length, be made fruitful unto God, and become heirs of a glorious immortality.
II. The source of these blessings.
1. Man, when he would account for any event, in his ungodliness, frequently ascribes is to chance or good luck. But there is no such word in a Christian mans vocabulary. We must carefully distinguish between the agency of the Lord our God and second causes. There is a sad tendency in man to put the instruments which God makes use of to bring to pass all His will in the place of God Himself.
III. The return which God requires.
1. As individuals, let the undeserved goodness of the Lord lead you to fear Him. Ask the gift of the Holy Ghost, to impress your heart with a deep and abiding sense of Gods goodness, at the present time–to humble you under a sense of your own ingratitude; to lead you to Jesus Christ for pardon, peace, and acceptance with God.
2. As heads of families, let us fear the Lord our God. As for me and my house, we will serve the Lord.
3. As subjects of our beloved Sovereign–as members of the commonwealth–let us fear the Lord our God. The national character is made up of the aggregate of individual character. (H. Caddell, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. Giveth rain, both the former and the latter] See Clarke on Jer 3:3.
The appointed weeks of the harvest.] As the early rains fell in the northern parts of Judea about the end of September, in the civil year of the Hebrews, so the latter rains fell before harvest, in the months of March and April. The appointed weeks of the harvest were those which fell between the passover and pentecost. In the southern parts the harvest was earlier than in the northern. Dr. Blayney translates, “A sufficiency of the appointed things of harvest he secureth to us.”
If the word weeks, be read with a sin instead of a shin, it will signify fulness or sufficiency; and thus the Septuagint and Vulgate have read it. I think the present reading is much to be preferred. God appoints a harvest time, and in his good providence he generally gives harvest weather.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Neither say they in their heart; they are so careless that they never trouble themselves about it; or so obdurate and stiff that they never lay it to heart, or consider that it is God that disposeth of all fixings according to his own pleasure, both in the earth and in the great deep.
Fear; or, serve and obey; all service to God being both performed in it, and proceeding from it.
That giveth rain, without which nothing could subsist. By this the true God is distinguished from all false idol gods, Jer 14:22; and in this appears not only his power in decreeing, Job 28:26, and preparing it, Psa 147:8 his sovereignty in withholding it, Amo 4:7; but his general goodness in bestowing it, Deu 28:12; Mat 5:45, and his special providence in the seasonable disposal of it, according as there is need, and which he gives as a witness of it, Act 14:17. As in the former instance God sets forth his peoples insensibleness of the works of his greatness and power in so easily taming such an unruly element; so here he doth also further manifest the same by instances of his providence and goodness, implying, that so stupid, resolute, and obstinate they are grown, that they are neither afraid of him for his greatness, which possibly may be understood by the former fear, nor fear him for his goodness, which possibly may be the sense of the word in this latter place.
The former and the latter; he means not the former and latter part of the year, but according to their seasons of sowing and reaping; the former to prepare the ground for sowing, and the latter to prepare the corn for plumping and ripening: see Jer 3:3.
He reserveth unto us the appointed weeks of the harvest; he gives seasonable harvests according to his appointment: the sum is, God would let them know by this what an impudent and foolish, as well as wicked thing it is for them to set themselves against that God that keeps the whole order of nature at his own disposal, which he can govern and order as he sees men behave themselves towards him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. rain . . . former . . .latterThe “former” falls from the middle of Octoberto the beginning of December. The “latter,” or spring rainin Palestine, falls before harvest in March and April, and isessential for ripening the crops (Deu 11:14;Joe 2:23).
weeks of . . . harvesttheseven weeks between passover and pentecost, beginning on thesixteenth of Nisan (De 16:9). ByGod’s special providence no rain fell in Palestine during the harvestweeks, so that harvest work went on without interruption (see Ge8:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither say in their heart,…. It came not into their mind, they never once thought of it, namely, of what follows,
let us now fear the Lord our God; they were not influenced and engaged to the fear of God, neither by his power in the preceding instance, nor by his goodness in the following one:
that giveth rain; in common, all the year round, at proper times, for the use of men and beasts. This is a pure gift of God, and an instance of his goodness, and is peculiar to him, what none of the gods of the Gentiles could give, Jer 14:22:
both the former and the later, in his season; there were two particular seasons in the year in which the land of Israel had rain; the one was in the month Marchesvan, answering to part of October and part of November, and this was the former rain, after the seed was sown in the earth; and the other was in the month of Nisan, answering to part of March and part of April, just before the time of harvest, and this was the latter rain:
he reserveth unto us the appointed weeks of the harvest; which was reckoned by weeks, because of the seven weeks between the passover and pentecost: the barley harvest began at the former, and the wheat harvest at the latter, called the feast of weeks, Ex 34:22 and these were appointed of God, the harvest itself, Ge 8:22 and the weeks in which it was gathered in, Le 23:15, and these appointments and promises the Lord carefully observed, and faithfully kept.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet in other words proves here that the Jews had been justly charged with perverseness: he says, that it did not come to their minds, that they did not think, to fear God. We hence see that all that is said is designed to shew, that the people were no less senseless and stupid, than if they were lifeless elements; nay, that there was more stupidity and more furious madness in their hearts than in any created thing.
To say in the heart means in Hebrew to weigh, to consider. We should say in Latin, “It did not come to their minds,” ( non venit illis in mentem;) that is, “Have they not been so void of common sense, that this thought did not come to their minds, or did not occur to them, Let us fear the Lord? ” And here he takes away every pretense of ignorance, that they might not object and say, that they did not worship God through error or want of knowledge: “But ye had eyes,” he says, and ye had ears, and all the faculties belonging to men; God gave you rain; there has been no year in which the earth did not bring forth its fruit for you; when ye eat bread, does not the bounty of God occur to your minds? and yet ye consider not that he ought to be worshipped.” We hence see that he takes away every excuse for their ingratitude by saying, that they had been inattentive to those blessings, which were seen by the eyes, and felt by the hands, and touched by every part of the body. But of the rest we must speak to-morrow.
Fuente: Calvin’s Complete Commentary
(24) The Lord our God, that giveth rain . . .In the climate of Palestine, as it is now, there are not two distinct rainy seasons. The whole period from October to March has that character. The early rains are those that come in autumn, the latter those which close the season in spring. The former argument in what we may call the prophets natural theology had been drawn from the presence of law in the midst of what seemed the lawless elements of nature. Now he urges that drawn from regularity of succession. Compare Gen. 8:22; Psa. 148:8; Act. 14:17.
Rain, both the former and the latter.Again a Deuteronomic phrase (Deu. 11:14). Compare also Jas. 5:7; Pro. 16:15.
The appointed weeks of the harvest.Literally, the weeks, the statutes, or ordinances, of the harvest, the seven weeks included between the beginning of the barley harvest at the Passover and the completion of the wheat harvest at Pentecost.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. That giveth rain The former rain falls from the middle of October until the first of December, and is necessary to the germination of the newly sown seed. The latter rain falls just before the reaping, which commences about April 1, and so is necessary to the perfection of the harvest. Upon them the very life of the people depended. And yet only that God against whom they had rebelled could give them. How evidently, then, is the apostasy of the people an insane severing of the tie that bound them to life!
Reserveth weeks of the harvest The only hope of the people. God faithfully keeps them for these rebellious ones, thus showing his wonderful patience and tenderness.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 5:24. Let us now fear the Lord The vicissitudes of seasons, of cold and heat, of drought and moisture, so wisely fitted for the growth of the fruits of the earth, and other uses of human life, are so remarkable a proof of the being of a God, and his providence, as to be obvious to the meanest capacity; and on this account they are frequently insisted on by the inspired writers. The prophet seems here to have had an eye to the sanction of the law, Lev 26:4. The former rain fell just after sowing-time; the latter rain was just before harvest, to plump and fill the ears; and is called by Joel the latter rain of the first month, at which time the harvest begun. In chap. Jer 8:13; Jer 8:20 and Jer 14:1; Jer 14:18 the prophet speaks of a dearth that happened before the siege of Jerusalem; which, says Calmet, is different from that here spoken of; though some are of a contrary opinion, and imagine that one and the same dearth is referred to in these different places. See Calmet, and Taylor’s Script. Vind. p. 341.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 5:24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
Ver. 24. Neither say they in their hearts. ] God understands heart language, and expects a tribute there.
Let us now fear the Lord.
That giveth rain.
He reserveth unto us the appointed weeks of harvest.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
That giveth rain. Reference to Pentateuch (Deu 11:14).
both = even. Some codices omit this word.
the appointed . . . harvest. Reference to Pentateuch (Gen 8:22).
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
Let us now: Jer 5:22, Jer 50:5, Isa 64:7, Hos 3:5, Hos 6:1
that giveth: Jer 14:22, Deu 11:13, Deu 11:14, Deu 28:12, 1Ki 17:1, Job 5:10, Job 36:27, Job 36:28, Job 38:37, Psa 147:8, Joe 2:23, Amo 4:7, Zec 10:1, Mat 5:45, Act 14:17, Jam 5:7, Jam 5:17, Jam 5:18, Rev 11:6
the appointed: Gen 8:22
Reciprocal: 2Sa 21:10 – until water 2Ch 6:27 – send rain Job 38:28 – Hath the Psa 65:9 – greatly Jer 3:3 – latter rain Luk 20:10 – the season
Fuente: The Treasury of Scripture Knowledge
GRATITUDE FOR HARVEST
The appointed weeks of the harvest.
Jer 5:24
The inspired writers, in urging the claims of God and of religion upon those to whom they addressed their messages, sometimes made use of facts which were familiar to all, in order to support those claims. Whilst there were special proofs in Revelation of Divine wisdom, care, and love, it was thought well sometimes to appeal to those proofs of Providential oversight and benevolence which are visible to every eye, and should produce impression upon every heart.
I. The natural events and processes upon which the appeal is grounded.The provision made annually for the wants of Gods dependent creatures has always attracted the attention of the observant, and awakened the gratitude of the devout. Notice (1) The means by which the harvest is prepared. The former and the latter rains were given in their season to fertilise the soil and to bring forward the crop. (2) The end which is thus secured. The appointed weeks of the harvest, i.e. the seven weeks from Passover to Pentecost, witnessed the ripening and the ingathering of the precious grain. Still is the promise fulfilled, Seedtime and harvest shall not cease.
II. The religious impressions and resolutions which these natural events and processes are fitted to produce.They who witness such proofs of Gods goodness are expected to say in their hearts, Let us reverence, worship, and serve the Lord, the Giver of every good gift! To refrain from such a response is an evidence of a revolting and a rebellious heart.
Fuente: Church Pulpit Commentary
Jer 5:24. Ingratitude is one of the most outstanding shortcomings of man. The people of Israel were enjoying tiie blessings of God in their seasons and harvests yet they failed to remember it. Instead, they were using part of those very blessings in service to false gods that could give them nothing.
Fuente: Combined Bible Commentary
They did not acknowledge Yahweh as the source of the blessings of nature either. The Canaanites believed that Baal controlled the rains and fruitfulness of the land, and the Judahites had adopted their viewpoint. Nevertheless it was Yahweh, not Baal, who gave Israel her grain. The "weeks of the harvest" were the seven weeks between Passover and the Feast of Weeks each spring. At those two feasts the Jews celebrated the Lord’s goodness to them in giving them a good harvest (cf. Lev 23:10; Lev 23:17).