Exegetical and Hermeneutical Commentary of Jeremiah 14:19
Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!
A second (compare Jer 14:7-9) earnest intercession, acknowledging the wickedness of the nation, but appealing to the covenant and to Gods Almighty power.
Lothed – More exactly, hath thrown away as worthless.
Jer 14:20
Our wickedness, and – Omit and. National sin is the sin of the fathers, perpetuated generation after generation by the children.
Jer 14:21
This verse is in the original very emphatic, and consists of a series of broken ejaculations: Abhor not for thy names sake! Disgrace – lightly esteem in Deu 32:15 – not the throne of thy glory! Remember! Break not etc. with us! The throne of Yahwehs glory is Jerusalem.
Jer 14:22
None of the idols of the Gentiles can put an end to this present distress.
Art not thou he, O Lord our God! – Rather, art thou not Yahweh our God?
Thou hast made all these things – i. e., the heaven with its showers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. We looked for peace] We expected prosperity when Josiah purged the land of idolatry.
And there is no good] For we have relapsed into our former ways.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophet again returns to God, expostulating with him, and humbly imploring mercy for his people, which lets us know that he did not understand Gods words to him, Jer 14:11, as an absolute prohibition of him to pray for this people.
Zion was a place whose gates God loved, and Judah was his pleasant portion. Lord, saith the prophet, is it possible thou shouldst loathe a place which thou so much lovedst, or cast off a people which thou hast so much owned?
Why hast thou smitten us, and there is no healing for us? he acknowledgeth God to be he that had smitten them, and their condition without him to be helpless and hopeless; and that all their hopes and expectations were frustrated.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. The people plead with God,Jeremiah being forbidden to do so.
no healing (Jer15:18).
peace . . . no good(Jer 8:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hast thou utterly rejected Judah?…. The prophet, though forbid, proceeds to prayers and expostulations on account of this people, the people of the two tribes of Judah and Benjamin: or, “in rejecting hast thou rejected Judah?” t from being a nation, from being under thy care and protection? hast thou cast them away, and wilt thou suffer them to go into captivity as the ten tribes? what! Judah, whom the Lord hath chosen, and where was his dwelling place? what! Judah, from whom the chief ruler, the Messiah, was to come? what! Judah, from whom the sceptre was not to depart, nor a lawgiver from between his feet, till Shiloh came? and, what! wilt thou reject, and utterly reject, this tribe, upon which so many favours have been bestowed, and from which so much is expected?
Hath thy soul loathed Zion? whom thou hast formerly so much loved and delighted in, and chosen for thine habitation; Zion, the joy of the whole earth, and a perfection of beauty.
Why hast thou smitten us, and there is no healing for us? brought upon them his judgments; or, however, was about to bring them upon them, famine, sword, and captivity; and there was no deliverance from them, no way to escape them, no relief, no remedy, or no healing, as in
2Ch 36:16.
We looked for peace: as the false prophets foretold; or through alliance with neighbouring nations, even all safety and prosperity; and had no notion of desolation and war:
and there is no good; as was promised and expected, but all the reverse:
and for the time of healing; national and civil disorders, from which might have been hoped for a train of blessings:
and behold trouble! fears, frights, perplexities, and distresses; trouble from without, and from within. The Targum is,
“a time of pardon of sins, and behold punishment of sins.”
t “reprobando reprobasti”, Montanus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
Renewed supplication and repeated rejection of the same. – Jer 14:19. “Hast thou then really rejected Judah? or doth thy soul loathe Zion? Why hast Thou smitten us, so that there is no healing for us? We look for peace, and there is no good; for the time of healing, and behold terror! Jer 14:20. We know, Jahveh, our wickedness, the iniquity of our fathers, for we have sinned against Thee. Jer 14:21. Abhor not, for Thy name’s sake; disgrace not the throne of Thy glory; remember, break not Thy covenant with us! Jer 14:22. Are there among the vain gods of the Gentiles givers of rain, or will the heavens give showers? Art not Thou (He), Jahveh our God? and we hope in Thee, for Thou hast made all these.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet now turns to prayer and to complaints, that by his example he might at length rouse the people to lamentation, in order that they might humbly implore God’s forgiveness, and sincerely confess their sins and be displeased with themselves. At the same time he indirectly reproves that hardness of which we have before spoken. As then he effected nothing by teaching, he changed his manner of speaking, and leaving the people he addressed God, according to what we have before noticed.
He then asks, Repudiating hast thou repudiated Judah? Has thy soul abominated Sion? (121) Jeremiah seems to reason here from what is inconsistent, as though he had said, “Is it possible that thou hast rejected the tribe of Judah and Mount Sion?” For God had promised that he should ever have a lamp at Jerusalem. The ten tribes had already been overthrown, and their kingdom had not only been distressed, but wholly demolished: still there remained a seed, because the tribe of Judah continued, which was as it were the flower of the whole people; and from him the salvation of the world was to proceed. Hence the Prophet does here, as it were, expostulate with God, as though he had said, “Thou hast chosen the tribe of Judah for this end, that it might be safe perpetually; thou hast also commanded the Temple to be built on Mount Sion for thy name; thou hast said that it would be thy rest for ever: hadst thou then by rejecting rejected the tribe of Judah? does thy soul abominate Mount Sion?
There seems, however, to be a kind of irony implied: for though Jeremiah prayed sincerely, he yet intended to remind the people how foolishly they promised themselves impunity as to their sins, because God had his habitation in the Temple, and because Jerusalem was as it were his royal palace. It is indeed evident that the Prophet recalled to mind the promises of God; but yet he wished briefly to shew, that though God should apparently destroy the remnant, and suffer the Temple to be demolished, he would be still faithful to his promises. In asking therefore these questions, as in astonishment, he had partly a regard to God, and partly also he reminded the people, that though God delivered the body of the people to destruction, he would yet be faithful and constant in what he had promised.
He then says, Why hast thou smitten us, and there is no healing? There is no doubt but that the Prophet in this place also wished to turn God to mercy for this reason, because he had promised to be merciful to the posterity of David, though sometimes he punished them for their sins; for there was this remarkable promise,
“
If his children shall offend and violate my covenant, I will smite them with a rod and chastise their iniquities; yet my mercy will I not take from them.” (2Sa 7:14; Psa 89:31)
And to the same purpose is what he said in Jer 10:24,
“
Chastise me, O Lord, but in judgment,”
that is, moderately, “lest thou bring me to nothing.” There the Prophet, as we have said, reminded God of his covenant; and he does the same here, Why hast thou smitten, so that there is no healing? For the punishment which God inflicts on his Church would be, as he declares, a kind of medicine; but when there is no hope of healing, God seems to render void what he had promised. Hence Jeremiah goes on in drawing his argument from what is inconsistent, as though he had said, that it was not possible that God should so severely smite his people as not to allow a place for forgiveness, but that he would at length be intreated and heal the wound inflicted.
We have expected peace, and there is no good; and the time of healing, and behold trouble, or terror. (122) This latter part of the verse confirms what I just stated, that the Prophet had partly a reference to God in this mode of prayer, and that he partly reproved the Jews, because they thought, being deceived by false confidence, that they were beyond the reach of danger, inasmuch as God had consecrated Jerusalem, that his name might be there called upon, and that the Temple might be his perpetual habitation. As then he saw that his nation were inebriated, as it were, with this foolish notion, he intended briefly to shew to them that God would Ilave an unknown way by which he would retain his faithfulness, and yet punish the ungodly and the transgressors; for by saying, “We expected peace, and there is no good,” he certainly does not commend the fidelity of the people; for relying on God’s promises, they sought comfort in evils, and hoped that God would at length be exorable and propitious. The word expecting is not to be taken in a good sense; but he on the contrary reproves the Jews, because they put too much faith in false prophets. We hence see that he condemns that false expectation by which they had been deceived. Hence also we learn what has been before stated, that the Jews foolishly promised to themselves impunity, because God had chosen his habitation among them; for he shews that God had not in vain threatened their ruin by his servants. This then is also the meaning when he says, We expected the time of healing, and behold terror It now follows —
(121) The first verb means to reject with contempt, and the second, to reject with abhorrence, —
Despising, hast thou despised Judah? Has thy soul abhorred Sion?
Had he despised Judah as a worthless thing, and had he abhorred Sion as a filthy thing? — Ed.
(122) The proper construction of these lines, and of the preceding, is not commonly given. The “why” before “smitten” is to be understood here, —
Why hast thou smitten us, and there is for us no healing? Why has there been hope for peace, and there is no good? And for the time of healing, and behold terror?
The word for “hope,” or longing, or looking for, is a participial noun, but rendered by the versions as though it were a verb in the first person plural. As “smitten” is in the past tense, so has been is to be understood before “hope.” — Ed.
Fuente: Calvin’s Complete Commentary
D. Jeremiahs Third Petition Rejected Jer. 14:19-22
TRANSLATION
(19) Will You completely reject Judah? Will Your soul loath Zion? Why have You smitten us when there is not healing for us? We hope for peace but there was no good and for a time of healing and behold, terror. (20) We know, O LORD, our wickedness, the iniquity of our fathers for we have sinned against You. (21) For the sake of Your name do not spurn, do not demean Your glorious throne. Remember, do not forget Your covenant with us. (22) Is there any among the vanities of the nations who can produce rain? Can the heavens give showers? Are not You He, O LORD our God? And we wait for You for You have made all these things.
COMMENTS
Twice he has had his intercession rejected by God but still Jeremiah prays. With increased fervency he asks God how He can utterly reject Judah, how He can smite Judah and provide no divine healing for the wound. Misled by the false prophets the nation was confident of peace and a time of healing. But the drought continues. Nothing appeared on the horizon but the terror that accompanies any national calamity (Jer. 14:19). Jeremiah readily admits the sin of the nation. They are worthy of chastisement. The iniquity of Judah stretches back over the centuries to the fathers, the early ancestors of the nation (Jer. 14:20).
Jeremiah cannot ask for divine mercy on the grounds that Judah has taken the first feeble steps in the right direction. Nonetheless he does make a fourfold appeal for the intervention of God. (1) He asks God not to spurn the nation for the sake of Your name. When Israel suffers humiliation, the reputation of Israels God also suffers in the eyes of the nations. A similar appeal was made by Moses in the earlier history of the nation (Exo. 32:11-12; Num. 14:13-16). (2) Jeremiah then asks God not to demean, disgrace or dishonor His glorious throne, either Jerusalem (Jer. 3:17) or the Temple (Jer. 17:12; Eze. 43:7). According to the Old Testament the Lord dwells between the cherubim in the Temple (Isa. 37:16; Psa. 80:1; Psa. 99:1). (3) Jeremiah urges God to remember His covenant with Israel even though the people have broken their side of that covenant (Jer. 14:21). (4) Jeremiahs final basis for appeal is simply that there is no one else to whom the people of Judah can turn. None of the vanities, i.e., idols, of the nation are capable of sending the much needed rains. The heavenly bodies which were the object of worship in Mesopotamia and Canaan as well certainly could not send the rain. It is the Lord, the God of Israel Who created the heavenly bodies and Who alone controls the processes of nature. He is the only hope for the nation. Therefore Jeremiah, speaking for his sinful people, affirms we wait for You (Jer. 14:22).
Fuente: College Press Bible Study Textbook Series
(19) Hast thou utterly rejected Judah?The heart of the patriot overpowers even the conviction of the prophet, and, though bidden not to pray, he bursts forth, in spite of the command, with a prayer of passionate intercession.
Hath thy soul lothed Zion?The Hebrew implies the act of rejection as well as the feeling which leads to it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19-21. Do not abhor us Again the prophet turns in still more importunate pleading to God. His burdened spirit pours out more impassioned supplications. The nervous sentences, but imperfectly represented in our version, show his deep feeling.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jeremiah Still Feels That He Must Make Some Plea On Behalf Of His People, But Is Firmly Informed That Even Though Moses And Samuel Were There To Plead The Cause Of The People They Would Not Prevail, Because Judgment On His Obstinate people Was Determined ( Jer 14:19 to Jer 15:9 ).
Jeremiah puts in a desperate plea for his people, unable to believe that YHWH has utterly rejected His people, and acknowledges their sin on their behalf, calling on YHWH not to forget His covenant. For he recognises that only YHWH can end the series of droughts. But he learns that for this generation YHWH’s rejection is indeed final, and that even the intercessions of men like Moses and Samuel would have made no difference. The only end that awaits is death through wild beasts, through the sword, through famine and through captivity, the latter resulting in their being scattered among the nations. And this is because of what Manasseh had done in Jerusalem in leading it astray after idols, a leading astray which they had avidly seized on to and participated in even after Manasseh’s repentance. For even though He had made every effort to win them back they had not returned from their ways. Thus inevitable judgment must come upon them. There is in this a warning for us all not to delay repentance, lest we become hardened and the opportunity slip away.
Jer 14:19
‘ Have you utterly rejected Judah?
Has your soul loathed Zion?
Why have you smitten us,
And there is no healing for us?
We looked for peace,
But no good came,
And for a time of healing,
And, behold, dismay!
The pattern of questions here should be compared with Jer 2:14 where a similar pattern is followed, two general questions followed by a request for an explanation. Here Jeremiah (or the people) just cannot intellectually accept that YHWH has rejected Judah, and views Zion with loathing, and seeks an explanation as to why they have been smitten with no remedy available. They had looked for such a remedy, but it had not come, and all that they had received in respect of the time of healing that they sought was dismay because it had not happened. (The questions will be answered in Jer 15:5-6).
Jer 14:20-21
‘We acknowledge, O YHWH, our wickedness,
And the iniquity of our fathers,
For we have sinned against you.
Do not abhor us, for your name’s sake,
Do not disgrace the throne of your glory,
Remember, do not break your covenant with us.
Jeremiah then confesses the people’s sins on their behalf, and calls on YHWH not to bring dishonour on Himself by not responding and by breaking His covenant. It was a similar basis to that on which Moses had previously prayed for the people centuries before when he had been concerned for YHWH’s honour and for His faithfulness to His promises made to Abraham, and then it had been effective (Exo 32:11-13). But that had been in the beginning when the nation was still young, not when it had become hardened by sin as it was now.
‘The throne of your glory’ probably refers to Jerusalem as containing the Dwellingplace of YHWH (compare Jer 3:17; Eze 43:7). His hope was still that YHWH would observe the covenant even in the face of the people’s disobedience. He still clung to the hope that it was not too late for God to show mercy. But he is to learn that it is now too late for that (Jer 15:1).
Jer 14:22
‘Are there any among the vanities of the nations that can cause rain?
Or can the heavens give showers?
Are not you he, O YHWH our God?
Therefore we will wait for you,
For you have made all these things.
The drought is still in mind as Jeremiah asserts on behalf of the people that he at least recognises the futility of appealing to false gods. He recognises that there are none among the gods of the nations who can bring showers when called on. They cannot cause it to rain. Nor can the heavens (the sun, moon and stars). It is only YHWH Who can do such things because He is the Creator. Because His is ‘HE’, the One Who is. That is why he and the people need to ‘wait for Him’ (pray in expectancy and hope), because He made the rain and ‘all these things’.
Outwardly the people would appear to ‘wait for Him’, but it would only be by using ritual in order to persuade Him to act differently. There would be no thought of obedient response to the covenant.
Fuente: Commentary Series on the Bible by Peter Pett
The Prophet again Intercedes
v. 19. Hast Thou utterly rejected Judah? v. 20. We acknowledge, O Lord, our wickedness, and the iniquity of our fathers, v. 21. Do not abhor us, v. 22. Are there any among the vanities of the Gentiles,
Fuente: The Popular Commentary on the Bible by Kretzmann
Jer 14:19 Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!
Ver. 19. Hast thou utterly rejected Judah? ] So as that I may not put up one prayer more for them. I cannot hold, whatever come of it; let not my Lord be angry if I shoot this arrow also after the former.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 14:19-22
19Have You completely rejected Judah?
Or have You loathed Zion?
Why have You stricken us so that we are beyond healing?
We waited for peace, but nothing good came;
And for a time of healing, but behold, terror!
20We know our wickedness, O LORD ,
The iniquity of our fathers, for we have sinned against You.
21Do not despise us, for Your own name’s sake;
Do not disgrace the throne of Your glory;
Remember and do not annul Your covenant with us.
22Are there any among the idols of the nations who give rain?
Or can the heavens grant showers?
Is it not You, O LORD our God?
Therefore we hope in You,
For You are the one who has done all these things.
Jer 14:19-22 These verses contain the prophet’s questions and prayers for God’s mercy. One wonders if these may also be liturgical pieces quoted regularly at the temple (cf. Jer 14:7-9).
Jer 14:19 There are three questions here which are emphatic in the Hebrew.
1. Have You completely rejected Judah? (emphatic by grammatical feature – the use of the INFINITIVE ABSOLUTE and a VERB of the same root [BDB 549, KB 540])
2. Have You loathed Zion? (emphatic by word choice [BDB 171, KB 199, Qal PERFECT] cf. Lev 26:30; Lev 26:43)
3. Why have You stricken us so that we are beyond healing?
This third question is the central issue Has the conditional covenant with Abraham been totally abrogated by Israel and Judah’s continual disobedience? Well, yes and no!
1. yes – and this sets the stage for the new covenant of Jer 31:31-34 (cf. Rom 3:21-31; Galatians 3)
2. no – see Lev 26:43, YHWH still has a purpose for His OT people (cf. Romans 9-11, see Special Topic: YHWH’s Eternal Redemptive Plan )
Jer 14:20-22 The prophet attempts a corporate prayer (see Special Topic: Intercessory Prayer ) again.
1. we know our wickedness (cf. Jer 3:25)
2. we know the iniquity of our fathers (cf. Jer 2:5-6; Jer 7:25-26)
3. we know we have sinned against You
In light of these confessions Jeremiah pleads for YHWH to act because of His own character and purposes (cf. Jer 14:7; Eze 36:22-38).
1. do not despise (BDB 610, KB 658, Qal IMPERFECT used in a JUSSIVE sense) for You own name’s sake
2. do not disgrace (BDB 614, KB 663, Piel IMPERFECT used in a JUSSIVE sense) the throne of Your glory (i.e., the ark of the covenant in the holy of holies, cf. Jer 3:17; Jer 17:12)
3-4. remember (BDB 269, KB 269, Qal IMPERATIVE) and do not annul (BDB 830, KB 974, Hiphil IMPERFECT used in a JUSSIVE sense) Your covenant with us
5. we know You are the only giver of rain (not Ba’al cf. Jer 5:24)
6. therefore, we hope in You
Jer 14:20 All three Hebrew words for sin are found in this verse, which shows the waywardness of the people of God.
1. wickedness (BDB 957, cf. Jer 5:26; Jer 12:1; Jer 23:19; Jer 25:31; Jer 30:23)
2. iniquity (BDB 730, cf. Jer 2:22; Jer 3:13; Jer 5:25; Jer 11:10; Jer 13:22; Jer 14:7; Jer 14:10; Jer 14:20; Jer 16:10; Jer 16:17-18; Jer 18:23, etc.)
3. sin (BDB 306, cf. Jer 3:25; Jer 5:25; Jer 14:10; Jer 15:13; Jer 16:10; Jer 16:18; Jer 17:1; Jer 17:3; Jer 18:23, etc.)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Hast . . . hath . . . ? Figure of speech Erotesis.
Thy soul = Thou Thyself (emphatic). Hebrew. nephesh. App-13. Figure of speech Anthropopatheia.
we looked. Compare Jer 8:15; Jer 15:1, where it has a stronger refusal.
and. Some codices omit.
trouble = terror.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 14:19-22
Jer 14:19-22
JEREMIAH PLEADS WITH GOD NOT TO BREAK THE COVENANT
Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and, behold, dismay! We acknowledge, O Jehovah, our wickedness, and the iniquity of our fathers; for we have sinned against thee. Do not abhor [us], for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us. Are there any among the vanities of the nations that can cause rain? or can the heavens give showers? art not thou he, O Jehovah our God? therefore we will wait for thee; for thou hast made all these things.
This is one of the saddest appeals in the Bible. Their day of grace almost over, their nation threatened and anticipating an absolute and irrevocable destruction, their false prophets facing exactly the same doom they faced, their acknowledgment, at last, of their consummate wickedness which was a long continuation of the unceasing wickedness of the whole nation for ages past, yet, with all of that, they were desperate, pleading with God not to abhor them, pleading for him not to break the covenant, the very covenant which they had not merely broken, but which they had shattered and rejected.
The throne of they glory…
(Jer 14:21) This is a reference to the temple (2Ki 19:15; Psa 99:1).
Feinberg noted that this prayer for the people was based upon three things: “(1) God’s reputation, (2) his temple, and (3) his covenant with Israel”
“Here were a group of people who had gone too far in sin, so far that they have become ignorant of God’s character, that God is indeed a God of holiness and righteousness. How could they be such fools?”
Break not thy covenant with us…
(Jer 14:21). Despite the fact that they had already broken that covenant, yet they wished God to go ahead and fulfill his part of it.
They ceased to be God’s people when they abandoned themselves to idolatry; yet they still wanted God to be their God, to defend, support and bless them. They appeared to be ignorant of the fact that when the conditions of a covenant are broken by one party, the other is no longer bound by it. The covenant is necessarily annulled.
Are there any among the vanities…
(Jer 14:22)? This question suggests that of the apostle Peter who asked, Lord, to whom shall we go? Thou only hast the words of eternal life (Joh 6:68). The vanities here are the artificial deities, that is, all of the idol gods.
Jeremiahs Third Petition Rejected Jer 14:19-22
Twice he has had his intercession rejected by God but still Jeremiah prays. With increased fervency he asks God how He can utterly reject Judah, how He can smite Judah and provide no divine healing for the wound. Misled by the false prophets the nation was confident of peace and a time of healing. But the drought continues. Nothing appeared on the horizon but the terror that accompanies any national calamity (Jer 14:19). Jeremiah readily admits the sin of the nation. They are worthy of chastisement. The iniquity of Judah stretches back over the centuries to the fathers, the early ancestors of the nation (Jer 14:20).
Jeremiah cannot ask for divine mercy on the grounds that Judah has taken the first feeble steps in the right direction. Nonetheless he does make a fourfold appeal for the intervention of God. (1) He asks God not to spurn the nation for the sake of Your name. When Israel suffers humiliation, the reputation of Israels God also suffers in the eyes of the nations. A similar appeal was made by Moses in the earlier history of the nation (Exo 32:11-12; Num 14:13-16). (2) Jeremiah then asks God not to demean, disgrace or dishonor His glorious throne, either Jerusalem (Jer 3:17) or the Temple (Jer 17:12; Eze 43:7). According to the Old Testament the Lord dwells between the cherubim in the Temple (Isa 37:16; Psa 80:1; Psa 99:1). (3) Jeremiah urges God to remember His covenant with Israel even though the people have broken their side of that covenant (Jer 14:21). (4) Jeremiahs final basis for appeal is simply that there is no one else to whom the people of Judah can turn. None of the vanities, i.e., idols, of the nation are capable of sending the much needed rains. The heavenly bodies which were the object of worship in Mesopotamia and Canaan as well certainly could not send the rain. It is the Lord, the God of Israel Who created the heavenly bodies and Who alone controls the processes of nature. He is the only hope for the nation. Therefore Jeremiah, speaking for his sinful people, affirms we wait for You (Jer 14:22).
Drought, Famine, Sword – Jer 14:1 to Jer 15:21
Open It
1. What is the biggest lie you have ever believed for a period of time?
2. When have you pleaded for mercy on behalf of someone else?
Explore It
3. What desperate situation did Jeremiah foresee for Jerusalem? (Jer 14:1-6)
4. On what basis did Jeremiah plead for Gods intervention? (Jer 14:7-9)
5. Why did God say He would not be dissuaded from punishing Israel? (Jer 14:10-12)
6. How did God reply when Jeremiah told Him that the prophets were giving the people the impression that they were safe? (Jer 14:13-16)
7. With what dismaying word did God send Jeremiah to the people of Israel? (Jer 14:17-18)
8. What great men of faith did God maintain could not convince Him to rescue Israel from judgment? (Jer 15:1-3)
9. What king of Judah was particularly responsible for leading the people so far astray? (Jer 15:4)
10. What attitude had set God firmly against the people of Israel? (Jer 15:5-9)
11. How was Jeremiah treated because of the message he brought from God? (Jer 15:10)
12. What promise did God make to His servant Jeremiah? (Jer 15:11)
13. How did God describe the ruthlessness of the enemy He sent against Israel? (Jer 15:12-14)
14. How did Jeremiah plead his own case with God? (Jer 15:15-18)
15. Of what did Jeremiah need to repent in order to continue as Gods spokesman? (Jer 15:19-21)
16. How did God predict that Jeremiah would continue to be received by the people? (Jer 15:20-21)
17. What promise did God make to Jeremiah even as He asked him to take an unpopular course? (Jer 15:20-21)
Get It
18. How did God handle the dilemma of His people in need of punishment and His own name in need of vindication?
19. Why was God so unresponsive to Jeremiahs pleading on behalf of the people?
20. Why do false prophets often receive more honor from their audience than faithful prophets?
21. Why did God not accept Jeremiahs repentant attitude on behalf of the people?
22. How is it fair or unfair that even Gods faithful servants will experience suffering?
23. When can, or cannot, an appeal to the honor of Gods name persuade Him to act?
24. When can the worthiness of Gods people cease to be a legitimate defense against Gods discipline?
Apply It
25. How can you prepare yourself to discern the lying words of people who falsely claim to represent the truth?
26. What steps could you take to prepare yourself to deliver or defend Gods Word, regardless of how it is received?
Questions On Jeremiah Chapter Fourteen
By Brent Kercheville
1 What must be the confession of all people (Jer 14:7)?
2 Why should the Lord act (Jer 14:7-8)? What is the basis of the peoples plea?
3 Why does God not accept the people (Jer 14:10)?
4 What is Gods message (Jer 14:11-16)?
5 What is the fear of the people (Jer 14:19-21)? Why is this important?
6 Explain Jer 14:22? What do we learn from this declaration?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
utterly: Jer 6:30, Jer 15:1, 2Ki 17:19, 2Ki 17:20, Psa 78:59, Psa 80:12, Psa 80:13, Psa 89:38, Lam 5:22, Rom 11:1-6
hath: Jer 12:8, Zec 11:8, Zec 11:9
no healing: Jer 8:22, Jer 15:18, 2Ch 36:16, Lam 2:13
we: Jer 8:15, Job 30:26, Lam 4:17, 1Th 5:3
Reciprocal: Lev 26:30 – my soul Isa 3:7 – healer Isa 59:9 – we wait Jer 8:19 – the Lord Jer 13:16 – while Jer 14:21 – not abhor Lam 3:17 – thou Lam 5:20 – dost Eze 9:8 – Ah Mic 1:12 – waited carefully Rev 3:16 – I will spue thee out
Fuente: The Treasury of Scripture Knowledge
Jer 14:19. In this verse Jeremiah is expressing the sad meditations of his people over their undone condition to be brought upon them soon. Judah and Zion are both named because the former is the kingdom and the latter is its capita]. We looked for peace was their mistake because no one but the false prophets had assured them of such a favor (Jer 6:13-14; Jer 8:11).
Fuente: Combined Bible Commentary
Jer 14:19-22. Hast thou utterly rejected Judah? The prophet again returns to God, and expostulates with him, humbly imploring mercy for his people, which shows that he did not understand Gods words to him,
(Jer 14:11,) as an absolute prohibition to pray for them. Hath thy soul loathed Zion? Which was formerly thy delight, and the place thou didst choose for thy special residence. Why hast thou smitten, &c. That is, So smitten that there is no healing Wounded us past recovery; none else can, and thou wilt not heal us. We looked for peace, &c. All our hopes and expectations have been frustrated. We acknowledge our wickedness The accumulated guilt of our land; and the iniquity of our fathers
Which we have imitated, and therefore are justly punished for it. We do not cover our sin, in which case we know we should not obtain mercy; we confess it, and hope to find thee faithful and just in forgiving it. Do not abhor us Hebrew, , do not despise, or reject us. What he deprecates is the judgments come already, and further coming on the people, the famine, sword, and pestilence, with the drought, under the sad effects of which they at present laboured; and he prays for their removal or prevention in these words, in which he implies, that the love of God to a people is the source of all the good which they can expect, and his wrath the source of all evil that can befall them. To enforce his petition he pleads, 1st, Gods honour: For thy names sake That name of thine on which we call, and by which we are called; thy nature and attributes; let not these suffer an eclipse; let it not be said or thought by the heathen that thou art either unable or unwilling to protect and save thy people. Do not disgrace the throne of thy glory The temple, with the ark in it, the especial symbol of thy presence, termed (Jer 17:12,) a glorious high throne from the beginning. Let not the desolations of it give occasion to idolaters to reproach him that used to be worshipped there, as if he wanted power or inclination to protect it; or, as if the gods of Babylon had been too strong for him. 2d, He pleads Gods promise and covenant with Israel: Remember, break not thy covenant with us Thou hast promised to be our God, and that we should be thy people, chap. Jer 11:4; that is, That thou wouldst take us under thy protection. We have indeed forfeited all our title to thy promises by our sins, yet we beseech thee still to remember the relation we bear to thee. Are there any among the vanities of the Gentiles The vain idols, the imaginary beings, which have no existence save in the fancies of their worshippers, or the gods made by mens hands; that can give rain? or can the heavens give showers? Without thy providence. Are showers purely owing to natural causes? Dost thou not direct when and where they shall fall? The giving rain in its season is an argument for Gods providence, often insisted upon in the Scriptures: see note on Jer 5:24. And the prophet, imploring from God a removal of the drought, argues from the impossibility of obtaining relief in any other way, neither the heathen idols, nor the clouds, without Gods will, being able to give rain. Art not thou he, O Lord our God? Namely, that givest it. Therefore we will wait upon thee For this blessing, and for the supply of all our other wants.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:19 Hast thou utterly rejected {n} Judah? hath thy soul abhorred Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!
(n) Though the prophet knew that God had cast off the multitude, who were hypocrites and bastard children, yet he was assured that for his promise sake he would still have a Church, for which he prays.
Fuente: Geneva Bible Notes
Jeremiah asked the Lord if He had completely rejected Judah and had come to loathe Zion, the place of His dwelling among His people. Why had he dealt Judah a fatal blow? When the people called on Him to send peace and healing, all He sent was silence and terror.