Exegetical and Hermeneutical Commentary of Jeremiah 14:13
Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
13. assured peace ] mg. Heb. peace of truth (stability). They may have sought to support their reassuring assertions by reference to such utterances as those of Isa 37:33 ff.
Fuente: The Cambridge Bible for Schools and Colleges
13, 14. For the attitude of the false prophets and their relation to the true see Intr. pp. xxxii. f.; also xxiii. 9 ff.
Fuente: The Cambridge Bible for Schools and Colleges
The false prophets in Jeremiahs days were so numerous and influential an to counteract and almost nullify the influence of the true prophet. We find in Isaiah the first indications of the internal decay of the prophetic order; and Micah, his contemporary, denounces the false prophets in the strongest terms Mic 3:5, Mic 3:11. For the secret of their power see Jer 5:31.
Fuente: Albert Barnes’ Notes on the Bible
Jer 14:13
I will give you assured peace.
Assured peace
I. Human life wants it.
1. Uncertainty troubles our life.
2. Delusions embitter our heart.
3. Misgivings weary our soul.
II. God alone can give it.
1. Peace is not a human commodity, but a Divine boon.
2. Peace comes only to Divinely-prepared hearts.
3. Peace is specifically the Saviours benefaction.
III. Lying voices offer it.
1. False prophets preach peace still.
(1) In our churches, promising ceremonies righteous works it through etc.
(2) In pleasures scenes, assuring the gay and frivolous of satisfaction, etc.
2. Beguiled dupes are ensnared still.
3. Yet assured peace is available still. May be found by all (Mat 11:28-30). (W. H. Jellie.)
Peace
Peace is various and versatile. Peace is not mere pleasure, yet there is a pleasure in peace. When there is no longer any offers to be happy, nor any dread of care, pleasure settles to its repose, as a frame that lolls and turns on a luxurious couch by and by folds itself to motionless and dreamy comfort; or as the mountain peak that shot and shafted to its height sublime falls softly off and folds away into the gentle slope, the nooks where lights and shadows play, the curve that modulates the majestic summit to the meek swell of the landscape lowlands, and invests the valley with the mountain grandeur, and mountain grandeur with the placid secret of the lowly vale; the breast that heaved with pleasure in its confirmed rapture comes to rest. Pleasure is not peace, but in Its realisation and fulfilment there is a peace of pleasure. See a little further. Joy is not peace, nevertheless there is a peace of joy in which the mind and heart take counsel with each other. This is delight arriving at repose. Thus, when a strain of music dies away upon the ear, the harmony thrills memory still–the noise ceases, the notes linger and serenade the silence, the silence returns the serenade. Again, pain might be reckoned as the foe of peace, and still there is a peace of pain. Some tranquilities are gendered by adversity alone. The peace found in pain cannot be otherwise discovered nor elsewhere known. When one has borne excruciating pang or undergone sore struggle, and can say, It is familiar now; I have been through the worst of it, and have survived; or where one can even set out about such an undertaking, and although outwardly the infliction or affliction has yet to be encountered, that moment takes on its own radiance, and the mind has upon effective grounds prepared itself for all, anticipated all, looked through all resolutely, braced now and nerved, knitted and compacted; the resolve is half the readiness, the readiness is all the conflict–the endurance is the victory, as of one whose valour makes his foes to tremble, as the Spartan band or the Royal Guard by their very presence put the enemy to flight. When the heart and soul are set in resolution, like a regiment kneeling with fixed bayonets, and so the onset is taken with a will, and the triumph is anticipated in advance, there ensues a serenity which is of itself a triumph, a fortitude which is in itself a conquest and a coronation. It is thus that there can come into the heart the peace of pain. It has distinct varieties. The peace of suffering in physical endurance must not be undervalued. There is such a thing as is indicated by the words, to suffer and be strong, whereby that which in another would enforce an outcry or insist upon a groan–that which even to the same sufferer, at another time, coming by stealth or startling, would utterly unman the nature, has become a manageable trial, to be confronted, to be endured, and to be looked through and through, it may be with bated breath and set teeth, but still at bay, until the paroxysm faints away into the peace, and the strong mastery of the resolve carries the torture of the flesh, and rules the throb of the nerves by its volition. There is a pain peace not to be despised–it may be the peace of peril. Presence of mind is power of help. The war horse stands motionless while the guns emit their bloody blasts and the carnage overflows. The young hero leaps upon the ramparts, the veteran holds the fort. The peace of peril is the opposite of peril panic. Panic huddled the fleeing, frightened throng, so that none could escape from the blazing building; peace would have found the fire escape; peace would have opened the back stairs. And thus it is in life at large: panic is perils peril, but peace is perils protection–perils safe control. And of pain peace another branch is peace of sorrow, peculiar to itself. It does not neutralise the grief, it softens and enchants it. When sorrow has undergone its first wild shock, when cries are stilled and tears are dried, a hush that sinks to softer sorrow, as a gale dies to a zephyr breeze, comes in upon the gloomy void, and sorrow in its silence, sorrow in its sanctity, can find sorrow peace–the very peace of pain. And so it is that in all these varieties, and under all vicissitudes like these, the grace within enkindles peace without. And when the Finite is in treaty with the Infinite, the creature in reconciliation with his Maker, the soul, possessed of peace with God through our Lord Jesus Christ, can prove that paradox of life and earth–the peace of God which passeth all understanding. (H. S. Carpenter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Ah, Lord God! behold, the prophets say unto them] True, Lord, they are exceedingly wicked; but the false prophets have deceived them; this is some mitigation of their offense. This plea God does not admit; and why? the people believed them, without having any proof of their Divine mission.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We have many complaints of this prophet against false prophets that contradicted his prophecies, Jer 4:10; 23:9, and we shall hereafter meet with the names of some of them. Corrupt governments never want prophets to their humour, though a bolder transgression can hardly be imagined, than for men to entitle God to their own imaginations and fancies, and we shall, Jer 14:15, meet with the usual wages of such works.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Jeremiah urges that much ofthe guilt of the people is due to the false prophets’ influence.
assured peacesolid andlasting peace. Literally, “peace of truth” (Isa39:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said I, Ah, Lord God!…. Being grieved at heart for the people, because he was forbid to pray for them, and because the Lord had resolved on the ruin of them; and the rather he pitied them, because they were deceived by the false prophets, and therefore he tries to excuse them, and lay the blame upon them, as follows:
behold, the prophets say unto them; that is, the false prophets, as the Targum; Jeremiah does not call them so, being willing to make the best of it:
ye shall not see the sword; the sword of the enemy drawn in your country, or fall by it:
neither shall ye have famine; by which it appears, that it was not yet come, only foretold; the contrary to which is here affirmed:
but I will give you assured peace in this place; so they spoke as from the Lord, and in his name, with all the confidence imaginable; assuring the people that they should have peace and prosperity, and be in the utmost safety in Jerusalem; and that neither famine nor sword would come to them, nor in the least hurt them. In the Hebrew text it is, “peace of truth” l; that is, true peace, firm and lasting. The Septuagint render it “peace and truth”; see Isa 39:8.
l “pacem veritatis”, Montanus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
Vs. 13-16: THE CONDEMNATION OF FALSE PROPHETS
1. Jeremiah argues that his people have been grossly misled by false prophets who assure them of a peaceful future- with no sword or famine, (vs. 13; 23:16-17).
2. The Lord condemns such action on the part of those false prophets whom He has not sent – declaring their words to be lying visions, divinations of no value, and self-deception, (vs. 14; Jer 23:25-32).
3. The sword and famine which they have declared will not come upon the people will consume the false prophets themselves, (vs. 15; Jer 5:12; Eze 14:10).
4. But, since the people want to be deceived, judgment will fall upon deceiver and deceived alike, (vs. 16; Jer 5:31).
5. It must be recognized that deception by “false prophets” is just as serious today as in ancient Judah; the man of God must be sure that He is proclaiming THE WORD OF GOD – not the philosophies or wishes of men! (Mat 7:15; Mat 24:11; Mat 24:24; 2Pe 2:1; 1Jn 4:1).
Fuente: Garner-Howes Baptist Commentary
The Prophet no doubt relates what he had expressed in prayer to God; but yet he has a reference to the people. He then prayed in the manner he now relates; but he renders public the prayers he offered by himself and without a witness, in order that he might restore the Jews from their impiety. Now Jeremiah’s colloquy with God availed not a little to touch the Jews; for as though they themselves had been present, he set before them what he had heard from God’s mouth. We now then understand why he made known his secret prayers; it was not for the sake of boasting, but for the sake of doing good to the Jews. It was then his object to consult their benefit, when he declared to them what he had previously poured forth without any witness into the bosom of his God.
And I said, Ah, Lord Jehovah! He uses an expression of grief, Ah! and thus he shews what concern he felt for his people, being not less anxious on account of their ruin than on account of his own. It may yet be an expression of astonishment, as though the Prophet was fined with surprise, “What can this be, O Lord?” And doubtless an expression of astonishment is not unsuitable, so that the Jews might feel horrified together with him, when they saw that they had been led astray by the false prophecies, by which they had been deceived. He then says, “How is this, O Lord? for the prophets say to them, etc. (114)
Here the word, prophets, is emphatic, as though he had said, They are not thus mad wilfully in promising to themselves peace, contrary to thy will, but these prophets who profess and boast of thy name, these are the authors of this so gross a security; for they say, Ye shall not see the sword, famine shall not happen to you; nay, I will give you, etc. Here they assume the person of God; for it is not said, “God shall give you sure peace,” but “I will give you,” etc. We hence see that the Prophet here expresses his horror, while he compares false prophecies with the oracle which he had received from the mouth of God. The prophets, he declares, say, etc. They assumed an honorable title, and one connected with the power and authority of God himself. “Even the prophets then, who seem endued with the authority of heaven, and seem to have been sent by thee, as though they were angels, — even these promise men peace, not in a common manner, but in a way the most imposing, as though they had thine authority, and brought from thy mouth their fallacies, I will give you.”
We now then understand the design of the Prophet; for it was necessary to shake off from the Jews that false confidence, by which the false prophets, who pretended to have been sent from above, and boasted that they were God’s servants, the agents of the Holy Spirit, had inebriated them. As then it was necessary to take away from the Jews this confidence, the cause of their ruin, because they hardened themselves in contempt of God, and despised all his threatenings; he therefore says, “What! the false prophets speak thus, I will give you sure peace (115) in this place.”
We hence learn that Jeremiah had almost a continual contest; for the fiercest antagonists immediately presented themselves, whenever he threatened the people either with exile or with famine, or with any other judgment of God. “What! be secure, for God has chosen this place where he is worshipped. It cannot be that he will banish his Church from its quiet rest. There is no reason then to fear that he will ever suffer this kingdom to perish or his Temple to be destroyed.” Hence the complaint of the Prophet, not that he himself was affected by such falsehoods, but he regarded the good of the people, and sought to recover those who were as yet healable from these deceptions. Hence it follows —
(114) “Alas!” is commonly the meaning of this exclamation, being an expression of grief rather than of astonishment. “Ah!” is the Vulgate, — “Oh!” the Septuagint. It is rendered “Alas!” by Blayney. — Ed.
(115) Or, “constant peace — pacem firmam.” It rather means “true or real peace,” literally, “the peace of truth.” The version of the Septuagint is “truth and peace,” — of the Vulate and Targum, “true peace,” and of the Syriac, “peace and security.” — Ed.
Fuente: Calvin’s Complete Commentary
C. The Prophets Second Petition Rejected Jer. 14:13-18
TRANSLATION
(13) And I said, Ah Lord GOD, Behold, the prophets are saying to them, You shall not see the sword, nor shall you have famine; for I will give you peace in this place. (14) And the LORD said unto me: Falsehood the prophets are prophesying in My name. I did not send them nor did I command them, nor did I speak unto them. A lying vision and divination and a worthless thing and the deceit of their heart they prophesy to you. (15) Therefore thus says the LORD concerning the prophets who are prophesying in My name although I did not send them and they are saying, Sword and famine shall not come upon this land: By sword and famine those prophets shall be destroyed. (16) But the people to whom they prophesied shall be cast into the streets of Jerusalem because of the famine and the sword and there will be none to bury them, neither they, nor their wives, nor their sons nor their daughters; and I shall pour out upon them their evil. (17) Now tell them this word: My eyes shall drip tears night and day and they shall not cease for the virgin daughter of my people is utterly shattered, a very grievous wound. (18) If I go out to the field then behold, the slain of the sword! And if I go to the city, then behold, those who are famished with famine. For both the prophet and priest will rove about in a land they do not know.
COMMENTS
In spite of Gods refusal to hearken to his first petition Jeremiah prays again on behalf of his people. The words of the prayer itself are in the form of a complaint. He calls Gods attention to the false prophets who are deceiving and misleading the people. These influential religious leaders were saying that God will never bring the sword and famine upon Judah as predicted over and over again by Jeremiah. In their view Judah was under the special protection of God. The Lord would see to it that His people had peace. Jeremiah was concerned about these prophets and the damaging message which they brought. But Jeremiah is not merely complaining to God; in reality he is again interceding. He is placing the responsibility for the condition of the nation squarely on the shoulders of the false prophets. The implied petition of Jer. 14:13 is for God to be merciful to the people as a whole in view of the fact that they have been misled by their leaders.
The Lord concurs with Jeremiahs evaluation. The false prophets are guilty of speaking falsehood to the nation in the name of the Lord. God did not send them, command them or speak to them. They are acting strictly on their own initiative. Their visions of peace and prosperity are spurious and utterly worthless. They themselves are deceived and consequently that which they prophesy is deception. The Lord likens what these prophets are saying to divination (Jer. 14:14). It may well be that some of these prophets were using the methods of pagan diviners to attempt to pry into the future. On the other hand the term divination may be used here as a means of showing the emptiness and futility of the message of these men.
The Lord assures his perplexed prophet that the false prophets will be punished for the role thy have played in misleading the nation. The punishment which they experience will be most appropriate, They have said that sword and famine will not come upon the land. Therefore they shall meet their death by sword and famine (Jer. 14:15). But judgment will also fall upon the people of the land. Though they have been misled they are not excused from their iniquity and their sin. Those who die defending Jerusalem and those who die of the famine brought on by the siege of that city will simply be cast in the streets. No one will have the courage, inclination or strength to bury their dead bodies. The divine Judge has rejected again the appeal of Jeremiah on behalf of the people of Judah. Their evil deeds demand the outpouring of divine wrath (Jer. 14:16).
In view of the fact that such a dire fate awaits both the leaders and the inhabitants of Jerusalem God instructs Jeremiah to go and speak a lamentation to them. The prophet is actually warning the people through this dirge. Jeremiah describes his uncontrollable weeping over the impending destruction of the virgin daughter of my people. It is generally thought that Jerusalem is called a virgin because hitherto no enemy had completely conquered her.[203] Shortly she would suffer a grievous wound from which she would not recover (Jer. 14:17). Projecting himself into the not too distant future Jeremiah describes the situation that will exist when the siege of Jerusalem begins. Outside the safety of the city walls the sword of Babylon has already done its deadly work. Inside Jerusalem people are starving to death. The prophet and priest and every other leader for that matter will be forced to rove about (literally, peddle their wares) in a foreign land (Jer. 14:18). Some commentators connect the verb translated here to rove about with a verb in Aramaic which means to go about like a beggar. If this be the meaning then these ex-nobles will go begging their way into the unknown land.[204]
[203] Freedman, op cit., pp. 103104.
[204] Cheyne, op cit., I, 356.
Fuente: College Press Bible Study Textbook Series
(13) Ah, Lord God!Literally, as in Jer. 1:6, Alas, my Lord (Adona) Jehovah! We have had in Jer. 5:31 a glimpse of the evil influence of the great body of the prophetic order; and now the true prophet feels more bitterly than ever the misery of having to contend against it. The colleges or schools of the prophets had rapidly degenerated from their first ideal, and had become (as the Mendicant Orders did in the history of medival Christendom) corrupt, ambitious, seekers after popularity. So Micah (Mic. 3:8-11), whose words were yet fresh in the memories of men (see Jer. 26:18), had spoken sharp words of the growing evil. So Ezekiel through one whole chapter (Jeremiah 13) inveighs against the guilt of the prophets, male or female, who followed their own spirit, and had seen no true vision.
Ye shall not see . . .To the eye of Jeremiah the future was clear. The sins of the people must lead to shame, defeat, and exile. Out of that discipline, but only through that, they might return with a better mind to better days. The false prophets took the easier and more popular line of predicting victory and assured peace (literally, peace of truth, i.e., true peace) for the people and their city.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Then said I Another clamorous outburst of prayer. As if the prophet would leave nothing unsaid that might serve to put the case into a stronger light. The plea he now makes is important and relevant. The people are deceived and deluded. The false prophets at this time, even more than in that of Micah, (Mic 3:5; Mic 3:11,) promise peace. This would have been a more potent plea were it not true, as had been already charged, (Jer 5:31,) “My people love to have it so.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Faithful ministers cannot but feel grief at the conduct of false teachers, who prophecy smooth things, and prophecy deceit. Jeremiah had to encounter with many in his days, of this description and no age of the Church hath ever been free of them. But God’s faithfulness is not impeached, nor lessened by the deceitfulness of men. His people are commanded to go to the word, to the law, and to the testimony, for evidences of the truth: Isa 8:20 . What a gracious prayer the Prophet here offers. Oh! that all ministers would find grace to follow his example. Zion never needed it more than now!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 14:13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
Ver. 13. Ah, Lord God! ] The Vulgate Latin hath it, Ah, ah, ah. Vide diligentissimam intercessionem. He seeketh somewhat to excuse the people by laying the blame upon their false prophets. Like whereunto were those Popish priests in Gerson’s time, who preached publicly to the people, that whosoever would come to hear a mass, he should not be struck blind on that day, neither should he die a sudden death, nor want sufficient sustenance, &c.
But I will give you assured peace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 14:13-18
13But, Ah, Lord GOD! I said, Look, the prophets are telling them, ‘You will not see the sword nor will you have famine, but I will give you lasting peace in this place.’ 14Then the LORD said to me, The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds. 15Therefore thus says the LORD concerning the prophets who are prophesying in My name, although it was not I who sent them-yet they keep saying, ‘There will be no sword or famine in this land’-by sword and famine those prophets shall meet their end! 16The people also to whom they are prophesying will be thrown out into the streets of Jerusalem because of the famine and the sword; and there will be no one to bury them-neither them, nor their wives, nor their sons, nor their daughters-for I will pour out their own wickedness on them.
17You will say this word to them,
‘Let my eyes flow down with tears night and day,
And let them not cease;
For the virgin daughter of my people has been crushed with a mighty blow,
With a sorely infected wound.
18’If I go out to the country,
Behold, those slain with the sword!
Or if I enter the city,
Behold, diseases of famine!
For both prophet and priest
Have gone roving about in the land that they do not know.’
Jer 14:13 This is the prophet’s attempt to blame the people’s religious apostasy on the religious leaders. Although there is some truth to this, the leaders were certainly far from God, the people were still responsible for their own acts (cf. Ezekiel 18). They should have recognized a false teacher (cf. Deu 13:1-5; Deu 18:22).
but I will give you lasting peace in this place This was the promise of YHWH that the false prophets kept alluding to. It was surely a covenant promise. Isaiah uses it in encouraging Hezekiah not to surrender to the Assyrians (cf. Isaiah 36-37). But Jeremiah makes it very plain that this promise had conditions, covenant conditions that Judah had hopelessly violated! Invasion and exile were coming!
See D. Brent Sandy, Plowshares and Pruning Hooks, pp. 44-47, Conditional or Unconditional.
Jer 14:14-18 This is God’s response to the prophet’s prayer to forgive the people because of the false teachers (cf. Jeremiah 23; Jeremiah 28; Deu 18:9-22). YHWH admits that the leaders had been idolatrous, but also that the people are responsible. The prophets will bear the burden of their sin as will the people (cf. Ezekiel 18).
Notice how YHWH characterizes the false prophets (cf. Deu 13:1-5; Deu 18:9-22).
1. prophesying falsehood in My name (cf. Jer 5:31; Jer 23:25)
a. I did not send them
b. I did not command them
c. I did not speak to them
2. their message comes from
a. a false vision (cf. Jer 23:25; Jer 23:28; Jer 23:32)
b. divination (cf. Jer 27:9; Jer 29:8)
c. futility (cf. Jer 23:16)
d. the deception of their own minds (cf. Jer 23:26)
3. all of these false prophets will die (cf. Jer 14:15; Jer 28:17; Deu 13:1-2; Deu 18:20)
4. those who have heard and believed them will also die in the invasion and siege (cf. Jer 14:16)
Jer 14:17-18 In this poetic strophe we again see, not only the grief of the prophet, but the grief of YHWH (cf. Jer 8:18 to Jer 9:9). It is such an important truth that God does not rejoice in judgment but rejoices in blessing. Fallen humans force Him to discipline them because of their flagrant, continuing rebellion and willful idolatry.
Jer 14:17 -e These last two poetic lines describe the covenant people (i.e., the virgin daughter, cf. Jer 8:21; Jer 18:13; Jer 31:4; Jer 31:21; Jer 46:11).
1. has been crushed with a mighty blow (BDB 990, KB 1402, Niphal PERFECT)
2. has a sorely infected wound (BDB 317, KB 316, Niphal PARTICIPLE)
Jer 14:18
NASBhave gone roving about in the land that they do not know
NKJVgo about. . .
NRSVroam the country at their wit’s end
TEV(footnote) have been dragged away to a land they know nothing about
NJBply their trade throughout the land, and have no knowledge
JPSOAroam the land, they know not where
REBwander without rest in the land
The NJB is closest to the MT. The NASB, NKJV, JPSOA follow the LXX. The options are
1. these leaders do not know how to handle the results of the invasion
2. these leaders are exiled (NRSV, TEV footnote; this has no Hebrew or Greek or versional support)
3. the leaders wander about looking for work (i.e., a livelihood) because the temple is destroyed
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jer 14:13-18
Jer 14:13-15
THE FALSE PROPHETS ARE TO BLAME
Then said I, Ah, Lord Jehovah! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then Jehovah said unto me, The prophets prophesy lies in my name; I sent them not, neither have I commanded them, neither spake I unto them: they prophesy unto you a lying vision, and divination, and a thing of nought, and the deceit of their own heart. Therefore thus saith Jehovah 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.
The prophets say unto them…
(Jer 14:13). This is a reference to the false prophets; and this is an account of how Jeremiah, tried to excuse the people by blaming the false prophets. That excuse was not acceptable to Jehovah, because blame must be attached to those who reject the covenant for whatever cause.
Why were the people deceived by the false prophets? The only plausible answer is that they WANTED to be deceived. “The secret of the power of the false prophets was given by the Lord in Jer 5:31, ‘My people love to have it so.'” Adam Clarke pointed out the fact that the people accepted the allegation of false prophets without any proof, and without investigating their credentials. F19 The slightest attention to the question of “Who are these sons of the devil”? would have spared the people of any temptation to trust them. This is exactly what Christians today should do with regard to men who deny the Bible. Clarke also recounted the fulfillment of this prophecy that the false prophets would be consumed by the sword during Nebuchadnezzar’s invasion. Jehoiachim had been warned by Jeremiah not to withhold tribute from Nebuchadnezzar but Jehoiachim heeded the words of the false prophets who advised him to withhold it. “Nebuchadnezzar was incensed, invaded the land and destroyed it, including the false prophets.”
The deceit of their own heart…
(Jer 14:14). Jeremiah thus described the various methods of prophesying employed by the false prophets; but these words do not mean that the false prophets were deceived in their own hearts, being therefore sincere but misguided men; ah no! This is a reference, not to self-deceit, but to willful and intentional fraud. We also believe that the same thing applies to many false teachers today. They are not sincere, misguided men, but unbelievers, preaching that in which they have no confidence at all.
These verses reveal a profound misunderstanding of the covenant. Both the false prophets and the people, “imagined that continual and wanton violation of the terms of that covenant would not result in the operation of the curses of that covenant!” What fools they were! However, we should reserve a little of our pity to the men of our own day who just as vainly imagine that, “We are justified by faith alone.” These ancient protagonists of that same doctrine learned to their eternal sorrow how wrong they were.
Jer 14:16-18
BOTH PEOPLE AND FALSE PROPHETS ARE DOOMED
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–them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them. And 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 wound. If I go forth into the field, then, behold, the slain with the sword! and if I enter into the city, then, behold, they that are sick with famine! for both the prophet and the priest go about in the land, and have no knowledge.
Following false teachers is no valid excuse for not obeying God’s Word. These words prophesy the destruction of false prophets and their followers alike. As Jesus put it, “If the blind lead the blind, they shall both fall into the ditch.”
The Prophets Second Petition Rejected Jer 14:13-18
In spite of Gods refusal to hearken to his first petition Jeremiah prays again on behalf of his people. The words of the prayer itself are in the form of a complaint. He calls Gods attention to the false prophets who are deceiving and misleading the people. These influential religious leaders were saying that God will never bring the sword and famine upon Judah as predicted over and over again by Jeremiah. In their view Judah was under the special protection of God. The Lord would see to it that His people had peace. Jeremiah was concerned about these prophets and the damaging message which they brought. But Jeremiah is not merely complaining to God; in reality he is again interceding. He is placing the responsibility for the condition of the nation squarely on the shoulders of the false prophets. The implied petition of Jer 14:13 is for God to be merciful to the people as a whole in view of the fact that they have been misled by their leaders.
The Lord concurs with Jeremiahs evaluation. The false prophets are guilty of speaking falsehood to the nation in the name of the Lord. God did not send them, command them or speak to them. They are acting strictly on their own initiative. Their visions of peace and prosperity are spurious and utterly worthless. They themselves are deceived and consequently that which they prophesy is deception. The Lord likens what these prophets are saying to divination (Jer 14:14). It may well be that some of these prophets were using the methods of pagan diviners to attempt to pry into the future. On the other hand the term divination may be used here as a means of showing the emptiness and futility of the message of these men.
The Lord assures his perplexed prophet that the false prophets will be punished for the role thy have played in misleading the nation. The punishment which they experience will be most appropriate, They have said that sword and famine will not come upon the land. Therefore they shall meet their death by sword and famine (Jer 14:15). But judgment will also fall upon the people of the land. Though they have been misled they are not excused from their iniquity and their sin. Those who die defending Jerusalem and those who die of the famine brought on by the siege of that city will simply be cast in the streets. No one will have the courage, inclination or strength to bury their dead bodies. The divine Judge has rejected again the appeal of Jeremiah on behalf of the people of Judah. Their evil deeds demand the outpouring of divine wrath (Jer 14:16).
In view of the fact that such a dire fate awaits both the leaders and the inhabitants of Jerusalem God instructs Jeremiah to go and speak a lamentation to them. The prophet is actually warning the people through this dirge. Jeremiah describes his uncontrollable weeping over the impending destruction of the virgin daughter of my people. It is generally thought that Jerusalem is called a virgin because hitherto no enemy had completely conquered her. Shortly she would suffer a grievous wound from which she would not recover (Jer 14:17). Projecting himself into the not too distant future Jeremiah describes the situation that will exist when the siege of Jerusalem begins. Outside the safety of the city walls the sword of Babylon has already done its deadly work. Inside Jerusalem people are starving to death. The prophet and priest and every other leader for that matter will be forced to rove about (literally, peddle their wares) in a foreign land (Jer 14:18). Some commentators connect the verb translated here to rove about with a verb in Aramaic which means to go about like a beggar. If this be the meaning then these ex-nobles will go begging their way into the unknown land.
Fuente: Old and New Testaments Restoration Commentary
Ah: Jer 1:6, Jer 4:10
behold: Jer 5:31, Jer 6:14, Jer 8:11, Jer 23:17, Jer 28:2-5, Eze 13:10-16, Eze 13:22, Mic 3:11, 2Pe 2:1
assured peace: Heb. peace of truth
Reciprocal: Gen 3:5 – God Lev 26:25 – will bring 1Ki 22:6 – Go up 2Ki 6:25 – a great famine Isa 28:15 – we have made Isa 56:10 – are blind Jer 5:12 – have belied Jer 5:13 – the prophets Jer 7:8 – ye trust Jer 28:9 – which Jer 32:17 – Ah Jer 37:19 – your Lam 2:14 – prophets Eze 9:8 – Ah Eze 12:24 – General Eze 33:8 – if thou Hos 9:8 – but Zep 3:4 – light Zec 10:2 – they comfort Luk 13:8 – let
Fuente: The Treasury of Scripture Knowledge
Jer 14:13. By prophets Jeremiah means the falBe prophets referred to in ch. 5: 31 and 8: 10, 11, who had tried to calm the people with their assurance of peace. Jeremiah was not denying the words of God, yet he seemed to be worried that there were prophets who would give such promises of peace when there had been so much prophecy to the contrary. What doubtless added to Jeremiah’s confusion was the fact that these men prophesied in the name of God,
Fuente: Combined Bible Commentary
Jer 14:13-16. Ah, Lord God! Behold the prophets, &c. See note on Jer 4:10. Thus saith the Lord And what he saith he will assuredly make good; By the sword and famine shall those prophets be consumed They shall fall first by those very judgments, with the hopes of an exemption from which they have flattered others. And the people shall be cast out in the streets, &c. The people contributed to their own delusions, and readily hearkened to such false prophets as confirmed them in their evil ways: God therefore justly threatens to punish them, because they were unwilling to know the truth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:13 Then said I, Ah, Lord GOD! behold, the {k} prophets say to them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
(k) He pities the people, and accuses the false prophets who deceived them: but the Lord answered that both the prophets who deceived and the people who permitted themselves to be seduced, will perish, Jer 23:15; Jer 27:8-9; Jer 29:8 .
Fuente: Geneva Bible Notes
Jeremiah suggested that the people were not totally responsible for their behavior. The false prophets had misled them by promising them lasting peace and prosperity. He hinted that perhaps the Lord Himself was partially responsible since His prophets were misleading the people. Jeremiah penned more about the false prophets than any other writing prophet.